Nirvana

Gayatri Mantra

2011-03-10T20:57:00.000-08:00

Gayatri Mantra: According to the Hindu scriptures Devi Gayatri is the Mother of the Vedas. It is said that even Trinities (Brahma, Vishnu and Shiva) worship her as their Mother. Gayatri Mantra is the prescribed daily mantra for all Hindus and regarded as the remover of all sins and the bestower of all desired things. It is also part of the Sandhya Vandana.

following is the most commonly recited Gayatri Mantra.

“Om Bhur Bhuvah Suvah Tat Saviturvarenyam Bhargodevasya Dheemahi Dhiyoyonah Prachodhayaath” The meaning of the Gayatri mantra is as follows:

We contemplate the glory of Light illuminating the three worlds: gross, subtle, and causal. I am that vivifying power, love, radiant illumination, and divine grace of universal intelligence. We pray for the divine light to illumine our minds.

Om: The primeval sound

Bhur: the physical world

Bhuvah: the mental world

Suvah: the celestial, spiritual world

Tat: That; God; transcendental Paramatma

Savithur: the Sun, Creator, Preserver

Varenyam: most adorable, enchanting

Bhargo: luster, effulgence

Devasya: resplendent, supreme Lord

Dheemahi: we meditate upon

Dhiyo: the intellect, understanding

Yo: May this light

Nah: our

Prachodhayaath: enlighten, guide, inspire

The other Gayatri Mantra is as follows:

Om Bhu, Om Bhuvah, Om Svaa, Om Mahaa, Om Janah, Om Tapah, Om Satyam, Om Tat Savitur Varenyam Bhargo Devasya Dheemahi Dhiyo Yo Nah Prachodhayaath Om Apo Jyotih Raso-mritam Brahmaa Bhur Bhuvah Swaa Om

According to the Hindu belief there are fourteen worlds. Bhu, Bhuvah, Svaa, Mahaa, Janah, Tapah, Satyam are the seven Higher worlds and Atata, Kutala, Vitala, Mahatala, Rasatala, Bhutala and Patala are the seven Lower worlds. The above Gayatri mantra is recited by those seeking the Higher worlds.

Shiva Thandava Stotra

2011-03-01T22:29:00.001-08:00

జటాటవీగలజ్జలప్రవాహపావితస్థలే గలేవలంబ్య లంబితాం భుజంగతుంగమాలికామ్ | డమడ్డమడ్డమడ్డమన్నినాదవడ్డమర్వయం చకార చండతాండవం తనోతు నః శివః శివమ్ || ౧ ||

జటాకటాహసంభ్రమభ్రమన్నిలింపనిర్ఝరీ- -విలోలవీచివల్లరీవిరాజమానమూర్ధని | ధగద్ధగద్ధగజ్జ్వలల్లలాటపట్టపావకే కిశోరచంద్రశేఖరే రతిః ప్రతిక్షణం మమ || ౨ ||

ధరాధరేంద్రనందినీవిలాసబంధుబంధుర స్ఫురద్దిగంతసంతతిప్రమోదమానమానసే | కృపాకటాక్షధోరణీనిరుద్ధదుర్ధరాపది క్వచిద్దిగంబరే మనో వినోదమేతు వస్తుని || ౩ ||

జటాభుజంగపింగళస్ఫురత్ఫణామణిప్రభా కదంబకుంకుమద్రవప్రలిప్తదిగ్వధూముఖే | మదాంధసింధురస్ఫురత్త్వగుత్తరీయమేదురే మనో వినోదమద్భుతం బిభర్తు భూతభర్తరి || ౪ ||

సహస్రలోచనప్రభృత్యశేషలేఖశేఖర ప్రసూనధూళిధోరణీ విధూసరాంఘ్రిపీఠభూః | భుజంగరాజమాలయా నిబద్ధజాటజూటక శ్రియై చిరాయ జాయతాం చకోరబంధుశేఖరః || ౫ ||

లలాటచత్వరజ్వలద్ధనంజయస్ఫులింగభా- -నిపీతపంచసాయకం నమన్నిలింపనాయకమ్ | సుధామయూఖలేఖయా విరాజమానశేఖరం మహాకపాలిసంపదేశిరోజటాలమస్తు నః || ౬ ||

కరాలఫాలపట్టికాధగద్ధగద్ధగజ్జ్వల- ద్ధనంజయాధరీకృతప్రచండపంచసాయకే | ధరాధరేంద్రనందినీకుచాగ్రచిత్రపత్రక- -ప్రకల్పనైకశిల్పిని త్రిలోచనే మతిర్మమ || ౭ ||

నవీనమేఘమండలీ నిరుద్ధదుర్ధరస్ఫురత్- కుహూనిశీథినీతమః ప్రబంధబంధుకంధరః | నిలింపనిర్ఝరీధరస్తనోతు కృత్తిసింధురః కళానిధానబంధురః శ్రియం జగద్ధురంధరః || ౮ ||

ప్రఫుల్లనీలపంకజప్రపంచకాలిమప్రభా- -విలంబికంఠకందలీరుచిప్రబద్ధకంధరమ్ | స్మరచ్ఛిదం పురచ్ఛిదం భవచ్ఛిదం మఖచ్ఛిదం గజచ్ఛిదాంధకచ్ఛిదం తమంతకచ్ఛిదం భజే || ౯ ||

అగర్వసర్వమంగళాకళాకదంబమంజరీ రసప్రవాహమాధురీ విజృంభణామధువ్రతమ్ | స్మరాంతకం పురాంతకం భవాంతకం మఖాంతకం గజాంతకాంధకాంతకం తమంతకాంతకం భజే || ౧౦ ||

జయత్వదభ్రవిభ్రమభ్రమద్భుజంగమశ్వస- -ద్వినిర్గమత్క్రమస్ఫురత్కరాలఫాలహవ్యవాట్ | ధిమిద్ధిమిద్ధిమిధ్వనన్మృదంగతుంగమంగళ ధ్వనిక్రమప్రవర్తిత ప్రచండతాండవః శివః || ౧౧ ||

దృషద్విచిత్రతల్పయోర్భుజంగమౌక్తికస్రజోర్- -గరిష్ఠరత్నలోష్ఠయోః సుహృద్విపక్షపక్షయోః | తృష్ణారవిందచక్షుషోః ప్రజామహీమహేంద్రయోః సమం ప్రవర్తయన్మనః కదా సదాశివం భజే || ౧౨ ||

కదా నిలింపనిర్ఝరీనికుంజకోటరే వసన్ విముక్తదుర్మతిః సదా శిరఃస్థమంజలిం వహన్ | విముక్తలోలలోచనో లలాటఫాలలగ్నకః శివేతి మంత్రముచ్చరన్ సదా సుఖీ భవామ్యహమ్ || ౧౩ ||

ఇమం హి నిత్యమేవముక్తముత్తమోత్తమం స్తవం పఠన్స్మరన్బ్రువన్నరో విశుద్ధిమేతిసంతతమ్ | హరే గురౌ సుభక్తిమాశు యాతి నాన్యథా గతిం విమోహనం హి దేహినాం సుశంకరస్య చింతనమ్ || ౧౪ ||

పూజావసానసమయే దశవక్త్రగీతం యః శంభుపూజనపరం పఠతి ప్రదోషే | తస్య స్థిరాం రథగజేంద్రతురంగయుక్తాం లక్ష్మీం సదైవ సుముఖిం ప్రదదాతి శంభుః || ౧౫ ||

Kala Bhairavastakam

2011-03-01T22:17:00.000-08:00

దేవరాజ సేవ్యమాన పావనాంఘ్రి పంకజం వ్యాళయఙ్ఞ సూత్రమిందు శేఖరం కృపాకరమ్ | నారదాది యోగిబృంద వందితం దిగంబరం కాశికాపురాధినాథ కాలభైరవం భజే || ౧ ||

భానుకోటి భాస్వరం భవబ్ధితారకం పరం నీలకంఠ మీప్సితార్ధ దాయకం త్రిలోచనమ్ | కాలకాల మంబుజాక్ష మస్తశూన్య మక్షరం కాశికాపురాధినాథ కాలభైరవం భజే || ౨ ||

శూలటంక పాశదండ పాణిమాది కారణం శ్యామకాయ మాదిదేవ మక్షరం నిరామయమ్ | భీమవిక్రమం ప్రభుం విచిత్ర తాండవ ప్రియం కాశికాపురాధినాథ కాలభైరవం భజే || ౩ ||

భుక్తి ముక్తి దాయకం ప్రశస్తచారు విగ్రహం భక్తవత్సలం స్థితం సమస్తలోక విగ్రహమ్ | నిక్వణన్-మనోఙ్ఞ హేమ కింకిణీ లసత్కటిం కాశికాపురాధినాథ కాలభైరవం భజే || ౪ ||

ధర్మసేతు పాలకం త్వధర్మమార్గ నాశకం కర్మపాశ మోచకం సుశర్మ దాయకం విభుమ్ | స్వర్ణవర్ణ కేశపాశ శొభితాంగ నిర్మలం కాశికాపురాధినాథ కాలభైరవం భజే || ౫ ||

రత్న పాదుకా ప్రభాభిరామ పాదయుగ్మకం నిత్య మద్వితీయ మిష్ట దైవతం నిరంజనమ్ | మృత్యుదర్ప నాశనం కరాళదంష్ట్ర భూషణం కాశికాపురాధినాథ కాలభైరవం భజే || ౬ ||

అట్టహాస భిన్న పద్మజాండకోశ సంతతిం దృష్టిపాత నష్టపాప జాలముగ్ర శాసనమ్ | అష్టసిద్ధి దాయకం కపాలమాలికా ధరం కాశికాపురాధినాథ కాలభైరవం భజే || ౭ ||

భూతసంఘ నాయకం విశాలకీర్తి దాయకం కాశివాసి లోక పుణ్యపాప శోధకం విభుమ్ | నీతిమార్గ కోవిదం పురాతనం జగత్పతిం కాశికాపురాధినాథ కాలభైరవం భజే || ౮ ||

కాలభైరవాష్టకం పఠంతి యే మనోహరం ఙ్ఞానముక్తి సాధకం విచిత్ర పుణ్య వర్ధనమ్ | శోకమోహ లోభదైన్య కోపతాప నాశనం తే ప్రయాంతి కాలభైరవాంఘ్రి సన్నిధిం ధ్రువమ్ ||

shiva manasa Stotram

2011-03-01T22:13:00.000-08:00

రత్నైః కల్పితమాసనం హిమజలైః స్నానం చ దివ్యాంబరం నానారత్న విభూషితం మృగమదా మోదాంకితం చందనమ్ | జాతీ చంపక బిల్వపత్ర రచితం పుష్పం చ ధూపం తథా దీపం దేవ దయానిధే పశుపతే హృత్కల్పితం గృహ్యతామ్ || ౧ ||

సౌవర్ణే నవరత్నఖండ రచితే పాత్రే ఘృతం పాయసం భక్ష్యం పంచవిధం పయోదధియుతం రంభాఫలం పానకమ్ | శాకానామయుతం జలం రుచికరం కర్పూర ఖండోజ్జ్చలం తాంబూలం మనసా మయా విరచితం భక్త్యా ప్రభో స్వీకురు || ౨ ||

ఛత్రం చామరయోర్యుగం వ్యజనకం చాదర్శకం నిర్మలం వీణా భేరి మృదంగ కాహలకలా గీతం చ నృత్యం తథా | సాష్టాంగం ప్రణతిః స్తుతి-ర్బహువిధా-హ్యేతత్-సమస్తం మయా సంకల్పేన సమర్పితం తవ విభో పూజాం గృహాణ ప్రభో || ౩ ||

ఆత్మా త్వం గిరిజా మతిః సహచరాః ప్రాణాః శరీరం గృహం పూజా తే విషయోపభోగ-రచనా నిద్రా సమాధిస్థితిః | సంచారః పదయోః ప్రదక్షిణవిధిః స్తోత్రాణి సర్వా గిరో యద్యత్కర్మ కరోమి తత్తదఖిలం శంభో తవారాధనమ్ || ౪ ||

కర చరణ కృతం వాక్కాయజం కర్మజం వా శ్రవణ నయనజం వా మానసం వాపరాధమ్ | విహితమవిహితం వా సర్వమేతత్-క్షమస్వ జయ జయ కరుణాబ్ధే శ్రీ మహాదేవ శంభో || ౫ ||

Rudrastakam

2011-03-01T22:10:00.000-08:00

నమామీశ మీశాన నిర్వాణరూపం విభుం వ్యాపకం బ్రహ్మవేద స్వరూపమ్ | నిజం నిర్గుణం నిర్వికల్పం నిరీహం చదాకాశ మాకాశవాసం భజేహమ్ ||

నిరాకార మోంకార మూలం తురీయం గిరిఙ్ఞాన గోతీత మీశం గిరీశమ్ | కరాళం మహాకాలకాలం కృపాలం గుణాగార సంసారసారం నతో హమ్ ||

తుషారాద్రి సంకాశ గౌరం గంభీరం మనోభూతకోటి ప్రభా శ్రీశరీరమ్ | స్ఫురన్మౌళికల్లోలినీ చారుగాంగం లస్త్ఫాలబాలేందు భూషం మహేశమ్ ||

చలత్కుండలం భ్రూ సునేత్రం విశాలం ప్రసన్నాననం నీలకంఠం దయాళుమ్ | మృగాధీశ చర్మాంబరం ముండమాలం ప్రియం శంకరం సర్వనాథం భజామి ||

ప్రచండం ప్రకృష్టం ప్రగల్భం పరేశమ్ అఖండమ్ అజం భానుకోటి ప్రకాశమ్ | త్రయీ శూల నిర్మూలనం శూలపాణిం భజేహం భవానీపతిం భావగమ్యమ్ ||

కళాతీత కళ్యాణ కల్పాంతరీ సదా సజ్జనానందదాతా పురారీ | చిదానంద సందోహ మోహాపకారీ ప్రసీద ప్రసీద ప్రభో మన్మధారీ ||

న యావద్ ఉమానాథ పాదారవిందం భజంతీహ లోకే పరే వా నారాణామ్ | న తావత్సుఖం శాంతి సంతాపనాశం ప్రసీద ప్రభో సర్వభూతాధివాస ||

నజానామి యోగం జపం నైవ పూజాం నతో హం సదా సర్వదా దేవ తుభ్యమ్ | జరాజన్మ దుఃఖౌఘతాతప్యమానం ప్రభోపాహి అపన్నమీశ ప్రసీద! ||

నిర్వాణ శటకం (Nirvana Shatakam, Nirvana Shatkam in Telugu)

2011-03-01T21:54:00.000-08:00

శివోహం శివోహం, శివోహం శివోహం, శివోహం శివోహం | ౨ |

మనో బుధ్యహంకార చిత్తాని నాహం
న చ శ్రోత్రం న జిహ్వా న చ ఘ్రాణనేత్రం |
న చ వ్యోమ భూమి ర్న తేజో న వాయుః
చిదానంద రూపః శివోహం శివోహం ||

అహం ప్రాణ సంజ్ఞో న వైపంచ వాయుః
న వా సప్తధాతు ర్నవా పంచ కోశాః |
నవాక్పాణి పాదౌ న చోపస్థ పాయూ
చిదానంద రూపః శివోహం శివోహం ||

న మే ద్వేషరాగౌ న మే లోభమోహో
మదో నైవ మే నైవ మాత్సర్యభావః |
న ధర్మో న చార్ధో న కామో న మోక్షః
చిదానంద రూపః శివోహం శివోహం ||

న పుణ్యం న పాపం న సౌఖ్యం న దుఃఖం
న మన్త్రో న తీర్ధం న వేదా న యజ్ఞః |
అహం భోజనం నైవ భోజ్యం న భోక్తా
చిదానంద రూపః శివోహం శివోహం ||

అహం నిర్వికల్పో నిరాకార రూపో
విభూత్వాచ్చ సర్వత్ర సర్వేంద్రియాణామ్ |
న వా బన్దనం నైవ ముక్తి న బంధః |
చిదానంద రూపః శివోహం శివోహం ||

న మృత్యు ర్న శంకా న మే జాతి భేదః
పితా నైవ మే నైవ మాతా న జన్మ |
న బంధు ర్న మిత్రం గురుర్నైవ శిష్యః
చిదానంద రూపః శివోహం శివోహం ||

శివోహం శివోహం, శివోహం శివోహం, శివోహం శివోహం | ౨ |

Vedic Chantings in Telugu: Sri Rudram - Namakam (శ్రీ రుద్రం - నమకం)

2011-03-01T21:41:00.000-08:00

ఓం నమో భగవతే రుద్రాయ ||

నమస్తే రుద్ర మన్యవ ఉతోత ఇషవే నమః |
నమస్తే అస్తు ధన్వనే బాహుభ్యాముత తే నమః ||

యాత ఇషుః శివతమా శివం బభూవ తే ధనుః |
శివా శరవ్యాయా తవ తయా నో రుద్ర మృడయ ||

యాతే రుద్ర శివా తనూరఘోరా పాపకాశినీ |
తయా నస్-తనువా శంతమయా గిరిశంతాభి చాకశీహి ||

యామిషుం గిరిశంత హస్తే బిభర్ష్యస్తవే |
శివాం గిరిత్రతాం కురుమా హిగ్ంసీః పురుషం జగత్||

శివేన వచసాత్వా గిరిశా చ్ఛావదామసి |
యధా నః సర్వ మిజ్జగద యక్ష్మగ్ం సుమనా అసత్ ||

అధ్యవోచ దధివక్తా ప్రధమో దైవ్యో భిషక్ |
అహీగ్ంశ్చ సర్వా''జ్ఞంభ యంత్సర్వా''శ్చ యాతుధాన్యః ||

అసౌ యస్తామ్రో అరుణ ఉత బభ్రుః సుమంగళః |
యే చేమాగ్ం రుద్రా అభితో దిక్షు శ్రితాః సహస్రశో వైషా_గ్_ం హేడ ఈమహే ||

అసౌ యో వసర్పతి నీలగ్రీవో విలోహితః
ఉతైనం గోపా అదృశన్-నదృశన్-నుదహార్యః |
ఉతైనం విశ్వా భూతాని స దృష్టో మృడయాతి నః ||

నమో అస్తు నీలగ్రీవాయ సహస్రాక్షాయ మీఢుషే'' |
అధో యే అస్య సత్వానోహం తేభ్యోకరన్-నమః ||

ప్రముఞ్చ ధన్వనస్-త్వముభయోర్-ఆర్త్ని యోర్జ్యాం |
యాశ్చతే హస్త ఇషవః పరాతా భగవో వప ||

అవతత్య ధనుస్త్వగ్ం సహస్రాక్ష శతేషుధే |
నిశీర్య శల్యానాం ముఖా శివోనః సుమనా భవ ||

విజ్యం ధనుః కపర్దినో విశల్యో బాణవాగ్ం ఉత |
అనేశ-న్నస్యేషవ ఆభురస్య నిషంగధిః ||

యాతే హేతిర్-మీడుష్టమ హస్తే బభూవతే ధనుః |
తయాస్మాన్ విశ్వతస్-త్వమయక్ష్మయా పరిబ్భుజ ||

నమస్తే అస్త్వాయు ధాయానా తతాయ ధృష్ణవే'' |
ఉభాభ్యా ముతతే నమో బాహుభ్యాం తవ ధన్వనే ||

పరితే ధన్వనో హేతిరస్మాన్-వృణక్తు విశ్వతః |
అధోయ ఇషుధిస్తవారే అస్మన్నిధే హితం ||

నమస్తే అస్తు భగవన్-విశ్వేశ్వరాయ మహాదేవాయ త్రయంబకాయ
త్రిపురాంతకాయ త్రికాగ్నికాలాయ కాలాగ్ని రుద్రాయ
నీలకంఠాయ మృత్యుంజయాయ సర్వేశ్వరాయ
సదాశివాయ శ్రీమన్-మహాదేవాయ నమః ||

నమో హిరణ్య బాహవే సేనాన్యే దిశాం చ పతయే నమో
నమో వృక్షేభ్యో హరికేశేభ్యః పశూనాం+ పతయే నమో
నమః సస్పింజరాయ త్విషీమతే పధీనాం+ పతయే నమో
నమో బభ్లుశాయ వివ్యాధినేన్నానాం+ పతయే నమో
నమో హరికేశా యోప వీతినే పుష్టాణాం+ పతయే నమో
నమో భవస్య హేత్యై జగతాం+ పతయే నమో
నమో రుద్రాయా తతావినే క్షేత్రాణాం+ పతయే నమో
నమః సూతాయా హంత్యాయ వనానాం+ పతయే నమో
నమో రోహితాయ స్థపతయే వృక్షాణాం+ పతయే నమో
నమో మంత్రిణే వాణిజాయ కక్షాణాం+ పతయే నమో
నమో భువంతయే వారివస్కృతా యౌషధీనాం+ పతయే నమో
నమః ఉచ్చైర్-ఘోషా యాక్రందయతే పత్తీనాం+ పతయే నమో
నమః కృత్స్న వీతాయ ధావతే సత్వనాం+ పతయే నమః

నమః సహమానాయ నివ్యాధిన ఆవ్యాధినీనాం+ పతయే నమో
నమః కకుభాయ నిషంగిణే'' స్తేనానాం+ పతయే నమో
నమో నిషంగిణ ఇషుధిమతే తస్కరాణాం పతయే నమో
నమో వఞ్చతే పరివఞ్చతే స్తాయూనాం+ పతయే నమో
నమో నిచేరవే పరిచరా యారణ్యానాం పతయే+ నమో
నమః సృకా విభ్యో జిఘాగ్ం సద్భ్యో ముష్ణతాం+ పతయే నమో
నమో உసిమద్భ్యో నక్తం చరద్భ్యః ప్రకృంతానాం+ పతయే నమో
నమ ఉష్ణీషినే గిరిచరాయ కులుంచానాం+ పతయే నమో
నమః ఇషుమద్భ్యో ధన్వావిభ్యశ్చ వో నమో
నమ ఆతన్-వానేభ్యః ప్రతిద ధానేభ్యశ్చ వో నమో
నమ ఆయచ్ఛద్భ్యో విసృజద్-భ్యశ్చ వో నమో
నమో உస్సద్భ్యో విద్యద్-భ్యశ్చ వో నమో
నమ ఆసీనేభ్యః శయానేభ్యశ్చ వో నమో
నమః స్వపద్భ్యో జా+గ్రద్-భ్యశ్చ వో నమో
నమః స్తిష్ఠద్భ్యో ధావద్-భ్యశ్చ వో నమో
నమః స్సభాభ్యః సభాపతిభ్యశ్చ వో నమో
నమో అశ్వేభ్యో உశ్వపతిభ్యశ్చ వో నమః

నమః ఆ+వ్యాధినీ''భ్యో వివిధ్యంతీ భ్యశ్చ వో నమో
నమ ఉగణాభ్యస్-స్తృగం హతీభ్యశ్చ వో నమో
నమో గృత్సేభ్యో గృత్సపతిభ్యశ్చ వో నమో
నమో వ్రాతే''భ్యో వ్రాతపతి భ్యశ్చ వో నమో
నమో గణేభ్యో గణపతి భ్యశ్చ వో నమో
నమో విరూపేభ్యో విశ్వ రూపేభ్యశ్చ వో నమో
నమో మహద్భ్యః క్షుల్లకే భ్యశ్చ వో నమో
నమో రధిభ్యో రధేభ్యశ్చ వో నమో
నమో రధే''భ్యో రధపతి భ్యశ్చ వో నమో
నమః సేనా''భ్యః సేనాని భ్యశ్చ వో నమో
నమః క్షత్తృభ్యః సంగ్రహీతృ భ్యశ్చ వో నమో
నమః స్తక్షభ్యో రధకారే భ్యశ్చ వో నమో
నమః కులాలేభ్యః కర్మారే''భ్యశ్చ వో నమో
నమః పుంజిష్టే''భ్యో నిషాదే భ్యశ్చ వో నమో
నమః ఇషుకృద్భ్యో ధన్వకృద్-భ్యశ్చ వో నమో
నమో మృగయుభ్యః శ్వనిభ్యశ్చ వో నమో
నమః శ్వభ్యః శ్వపతిభ్యశ్చ వో నమః

నమో భవాయ చ రుద్రాయ చ
నమః శర్వాయ చ పశుపతయే చ
నమో నీలగ్రీవాయ చ శితికంఠాయ చ
నమః కపర్ధినే చ వ్యుప్తకేశాయ చ
నమః సహస్రాక్షాయ చ శతధన్వనే చ
నమో గిరిశాయ చ శిపివిష్టాయ చ
నమో మీఢుష్టమాయ చేషుమతే చ
నమో'' హ్రస్వాయ చ వామనాయ చ
నమో బృహతే చ వర్షీయసే చ
నమో వృద్ధాయ చ సంవృధ్వనే చ
నమో అగ్రియాయ చ ప్రధమాయ చ
నమ ఆశవే చా+జిరాయ చ
నమః శీ+ఘ్రియాయ చ శీభ్యాయ చ
నమ ఊర్మ్యాయ చావ స్వన్యాయ చ
నమః స్త్రోతస్యాయ చ ద్వీప్యాయ చ

నమో'' జ్యేష్ఠాయ చ కనిష్ఠాయ చ
నమః పూర్వ జాయ చా+పర జాయ చ
నమో మధ్య మాయ చా+పగల్భాయ చ
నమో జఘన్యాయ చ బుధ్ని యాయ చ
నమః సోభ్యాయ చ ప్రతిసర్యాయ చ
నమో యామ్యాయ చ క్షేమ్యాయ చ
నమ ఉర్వర్యాయ చ ఖల్యాయ చ
నమః శ్లోక్యాయ చా వసా+న్యాయ చ
నమో వన్యాయ చ కక్ష్యాయ చ
నమః శ్రవాయ చ ప్రతిశ్రవాయ చ
నమ ఆశు షేణాయ చాశు రథాయ చ
నమః శూరాయ చావ భిందతే చ
నమో వర్మిణే చ వరూధినే చ
నమో బిల్మినే చ కవచినే చ
నమః శ్రుతాయ చ శ్రుతసేనాయ చ

నమో దుందుభ్యాయ చాహ నన్యాయ చ
నమో ధృష్ణవే చ ప్రమృశాయ చ
నమో దూతాయ చ ప్రహితాయ చ
నమో నిషంగిణే చేషుధిమతే చ
నమః స్తీక్ష్ణేషవే చాయుధినే చ
నమః స్వాయుధాయ చ సుధన్వనే చ
నమః స్రుత్యాయ చ పథ్యాయ చ
నమః కా+ట్యాయ చ నీప్యాయ చ
నమః సూ+ద్యాయ చ సరస్యాయ చ
నమో నా+ద్యాయ చ వైశంతాయ చ
నమః కూప్యాయ చా వట్యాయ చ
నమో వర్ష్యాయ చా వర్ష్యాయ చ
నమో మే+ఘ్యాయ చ విద్యుత్యాయ చ
నమ ఈ+ఘ్రియాయ చా తప్యాయ చ
నమో వాత్యాయ చ రేష్మియాయ చ
నమో వా+స్తవ్యాయ చ వా+స్తుపాయ చ

నమః సోమాయ చ రుద్రాయ చ
నమ స్తామ్రాయ చారుణాయ చ
నమః శంగాయ చ పశుపతయే చ
నమ ఉగ్రాయ చ భీమాయ చ
నమో అగ్రే వధాయ చ దూరే వధాయ చ
నమో హంత్రే చ హనీయసే చ
నమో వృక్షేభ్యో హరికేశేభ్యో
నమ స్తారాయ నమః శంభవే చమ యోభవే చ
నమః శంకరాయ చ మయస్కరాయ చ
నమః శివాయ చ శివతరాయ చ
నమ స్తీర్ధ్యాయ చ కూల్యాయ చ
నమః పార్యాయ చా+వార్యాయ చ
నమః ప్రతరణాయ చో+త్తరణాయ చ
నమ ఆతార్యాయ చా+లాద్యాయ చ
నమః శష్ప్యాయ చ ఫేన్యాయ చ
నమః సికత్యాయ చ ప్రవాహ్యాయ చ

నమ ఇరిణ్యాయ చ ప్రపథ్యాయ చ
నమః కిగ్ం శిలాయ చ క్షయణాయ చ
నమః కపర్దినే చ పులస్తయే చ
నమో గోష్ఠ్యాయ చ గృహ్యాయ చ
నమస్ తల్ప్యాయ చ గేహ్యాయ చ
నమః కాట్యాయ చ గహ్ వరేష్ఠాయ చ
నమో'' హృదయ్యాయ చ నివేష్ప్యాయ చ
నమః పాగ్ం సవ్యాయ చ రజస్యాయ చ
నమః శుష్క్యాయ చ హరిత్యాయ చ
నమో లోప్యాయ చో+లప్యాయ చ
నమ ఊర్వ్యాయ్చ చ సూ+ర్మ్యాయ చ
నమః పర్ణ్యాయ చ పర్ణ శద్యాయ చ
నమో పగుర మాణాయ చాభిఘ్నతే చ
నమ ఆఖ్ఖిదతే చ ప్రఖ్ఖిదతే చ
నమో వః కిరికేభ్యో దేవానా_గ్_ం హృదయేభ్యో
నమో విక్షీణ కేభ్యో నమో విచిన్వత్ కేభ్యో
నమ ఆనిర్ హతేభ్యో నమ ఆమీవత్ కేభ్యః

ద్రాపే అంధ సస్పతే దరిద్రన్ నీలలోహిత |
ఏషాం పురుషాణా మేషాం పశూనాం మా భేర్మారో మో ఏషాం కించనా మమత్ ||

యాతే రుద్ర శివా తనూః శివా విశ్వాహ భేషజీ |
శివా రుద్రస్య భేషజీ తయానో మృడ జీవసే'' ||

ఇమాగ్ం రుద్రాయ తవసే కపర్దినే'' క్షయ ద్వీరాయ ప్రభరామహే మతిం |
యధానః శమసద్ ద్విపదే చతుష్పదే విశ్వం పుష్టం గ్రామే అస్మిన్ ననాతురం ||

మృడానో రుద్రో తనో మయస్కృధి క్షయ ద్వీరాయ నమసా విధే మతే |
యచ్ఛం చ యోశ్చ మనురాయజే పితా తదశ్యామ తవ రుద్ర ప్రణీతౌ ||

మానో మహాంత-ముత మానో అర్భకం మాన ఉక్షంత-ముత మాన ఉక్షితం |
మానో వధీః పితరం మోత మాతరం ప్రియా మానస్ తనువో రుద్ర రీరిషః ||

మానస్ తోకే తనయే మాన ఆయుషి మానో గోషు మానో అశ్వేషు రీరిషః ||
వీరాన్-మానో రుద్ర భామితో వధీర్-హవిష్మంతో నమసా విధేమతే ||

ఆరాత్తే గోఘ్న ఉత పూరుషఘ్నే క్షయ ద్వీరాయ సుమ్ నమస్మేతే అస్తు |
రక్షా చనో అధి చ దేవ బ్రూహ్యథా చనః శర్మ యచ్ఛద్-విబర్హా''ః ||

స్తుహి శ్రుతం గర్తసదం యువానం మృగన్న భీమ-ముపహత్ను-ముగ్రం |
మృడా జరిత్రే రుద్ర స్తవానో అన్యంతే అస్మన్ నివపంతు సేనా''ః ||

పరిణో రుద్రస్య హేతిర్-వృణక్తు పరిత్వేషస్య దుర్మతిర ఘాయోః |
అవ స్థిరా మఘవద్-భ్యస్-తనుష్వ మీడ్వస్-తోకాయ తనయాయ మృడయ ||

మీఢుష్టమ శివమత శివోనః సుమనా భవ |
పరమే వృక్ష ఆయుధన్ నిధాయ కృత్తిం వసాన ఆచర పినాకం బిభ్రదాగహి ||

వికిరిద విలోహిత నమస్తే అస్తు భగవః |
యాస్తే సహస్రగ్ం హేతయోన్య మస్మన్-నివపంతు తాః ||

సహస్రాణి సహస్రధా బాహువోస్తవ హేతయః |
తాసా-మీశానో భగవః పరాచీనా ముఖా కృధి ||

సహస్రాణి సహస్రశో యే రుద్రా అధి భూమ్యా''మ్ |
తేషాగ్ం సహస్ర యోజనే వధన్వాని తన్మసి ||

అస్మిన్ మహత్యర్ణవే''உంతరిక్షే భవా అధి ||
నీలగ్రీవాః శితికణ్ఠాః'' శర్వా అధః క్షమాచరాః ||
నీలగ్రీవాః శితికణ్ఠా దివగ్ం రుద్రా ఉపశ్రితాః ||

యే వృక్షేషు సస్పింజరా నీలగ్రీవా విలోహితాః||
యే భూతానా-మధిపతయో విశిఖాసః కపర్దినః ||
యే అన్నేషు వివిధ్యంతి పాత్రేషు పిబతో జనాన్ ||
యే పథాం పథిరక్షయ ఐల బృదా యవ్యుధః ||
యే తీర్థాని ప్రచరంతి సృకావంతో నిషంగిణః ||
య ఏతావంతశ్చ భూయాగ్ం సశ్చ దిశో రుద్రా వితస్థిరే |
తేషాగ్ం సహస్ర యోజనే వధన్వాని తన్మసి ||

నమో రుధ్రేభ్యో యే పృథివ్యాం యే''உంతరిక్షే
యే దివి యేషామన్నం వాతో వర్ష మిషవస్-తేభ్యో దశ
ప్రాచీర్దశ దక్షిణా దశ ప్రతీచీర్-దశో-దీచీర్-దశోర్ధ్వాస్-తేభ్యో
నమస్తే నో మృడయంతు తేయం ద్విష్మో యశ్చ నో ద్వేష్టితం వో జంభే దధామి ||

త్ర్యంబకం యజామహే సుగంథిం పుష్టి వర్ధనం |
ఉర్వా రుకమివ బంధనాన్-మృత్యోర్-ముక్షీయ మామృతా''త్ ||

యో రుద్రో అగ్నౌయో అప్సుయ ఓషధీషు
యో రుద్రో విశ్వా భువనా వివేశ తస్మై రుద్రాయ నమో అస్తు ||

తముష్టుహి యః స్విషుః సుధన్వా యో విశ్వస్య క్షయతి భేషజస్య |
యక్ష్వా''మహే సౌ''మనసాయ రుద్రం నమో''భిర్-దేవ మసురం దువస్య ||

అయం మే హస్తో భగవానయం మే భగవత్తరః |
అయం మే'' విశ్వభే''ష జోయగ్ం శివాభి మర్శనః ||

యేతే సహస్ర మయుతం పాశా మృత్యో మర్త్యాయ హంతవే |
తాన్ యజ్ఞస్య మాయయా సర్వానవ యజామహే |
మృత్యవే స్వాహా మృత్యవే స్వాహా'' ||

ఓం నమో భగవతే రుద్రాయ విష్ణవే మృత్యుర్మే పాహి |
ప్రాణానాం గ్రంథిరసి రుద్రోమా విశాంతకః |
తేనాన్ నేనా''ప్యాయస్వ ||

సదాశివోం |

ఓం శాంతిః శాంతిః శాంతిః

Vedic Chantings in Telugu: Sri Rudram - Chamakam (శ్రీ రుద్రం - చమకం)

2011-03-01T21:36:00.000-08:00

ఓం అగ్నా విష్ణూ సజేషసేమా వర్ధంతు వాంగిరః |
ద్యుమ్నైర్ వాజేభిరాగతం ||

వాజశ్చమే ప్రసవశ్చమే ప్రయతిశ్చమే ప్రసితిశ్చమే ధీతిశ్చమే
క్రతుశ్చమే స్వరశ్చమే శ్లోకశ్చమే శ్రావశ్చమే శ్రుతిశ్చమే
జ్యోతిశ్చమే సువశ్చమే ప్రాణశ్చమే உపానశ్చమే
వ్యానశ్చమే உసుశ్చమే చిత్తంచమ ఆధీతంచమే వాక్చమే
మనశ్చమే చక్షుశ్చమే శ్రో+త్రంచమే దక్షశ్చమే బలంచమ
ఓజశ్చమే సహశ్చమ ఆయుశ్చమే జరాచమ ఆత్మాచమే
తనూశ్చమే శర్మచమే వర్మచమే உంగానిచమే
స్థానిచమే పరూగ్‌ం షిచమే శరీరాణిచమే ||

జైష్ఠ్యంచమ ఆధిపత్యంచమే మన్యుశ్చమే
భామశ్చమే உమశ్చమే உంభశ్చమే జేమాచమే మహిమాచమే
వరిమాచమే ప్రథిమాచమే వర్ష్మాచమే ద్రాఘుయాచమే
వృద్ధంచమే వృద్ధిశ్చమే సత్యంచమే శ్రద్ధాచమే
జగచ్చమే ధనంచమే వశశ్చమే త్విషిశ్చమే క్రీడాచమే
మోదశ్చమే జాతంచమే జనిష్య మాణంచమే సూక్తంచమే
సుకృతంచమే విత్తంచమే వే+ద్యంచమే భూతంచమే
భవిష్యచ్చమే సుగంచమే సుపథంచమ ఋద్ధంచమ-ఋద్ధిశ్చమే
క్లుప్తంచమే క్లుప్తిశ్చమే మతిశ్చమే సుమతిశ్చమే ||

శంచమే మయశ్చమే ప్రియంచమేను కామశ్చమే
కామశ్చమే సౌమనసశ్చమే భద్రంచమే శ్రేయశ్చమే
వస్యశ్చమే యశశ్చమే భగశ్చమే ద్రవిణంచమే
యంతాచమే ధర్తాచమే క్షేమశ్చమే ధృతిశ్చమే
విశ్వంచమే మహశ్చమే సంవిచ్చమే జ్ఞా+త్రంచమే
సూ+శ్చమే ప్రసూ+శ్చమే సీరంచమే లయశ్చమ
ఋతంచమే உమృతంచమే యక్ష్మంచమేనా మయచ్చమే
జీవాతుశ్చమే దీర్ఘా యుత్వంచమేన మిత్రంచమే భయంచమే
సుగంచమే శయనంచమే సూషాచమే సుదినంచమే ||

ఊర్క్చమే సూనృతాచమే పయశ్చమే రసశ్చమే
ఘృతంచమే మధుచమే సగ్ధిశ్చమే సపీతిశ్చమే
కృషిశ్చమే వృష్టిశ్చమే జైత్రంచమ ఔద్-భిద్యంచమే
రయిశ్చమే రాయశ్చమే పుష్టంచమే పుష్టిశ్చమే
విభుచమే ప్రభుచమే బహుచమే భూయశ్చమే
పూర్ణంచమే పూర్ణతరంచమే உక్షితిశ్చమే
కూయవాశ్చమే உన్నంచమే உక్షుచ్చమే వ్రీహయశ్చమే యవా''శ్చమే
మాషా''శ్చమే తిలా''శ్చమే ముద్గాశ్చమే
ఖల్వా''శ్చమే గోధూమా''శ్చమే మసురా''శ్చమే
ప్రియంగవశ్చమే உణవశ్చమే శ్యామాకా''శ్చమే నీవారా''శ్చమే ||

అశ్మాచమే మృత్తికాచమే గిరయశ్చమమే పర్వతాశ్చమే
సికతాశ్చమే వనస్-పతయశ్చమే హిరణ్యంచమే உయశ్చమే
సీసంచమే త్రపుశ్చమే శ్యామంచమే
లోహంచమే உగ్నిశ్చమ ఆపశ్చమే వీరుధశ్చమ
ఓషధయశ్చమే కృష్టపచ్యంచమే உకృష్టపచ్యంచమే
గ్రామ్యాశ్చమే పశవ ఆరణ్యాశ్చ యజ్ఞేన కల్పంతాం
విత్తంచమే విత్తిశ్చమే భూతంచమే భూతిశ్చమే
వసుచమే వసతిశ్చమే కర్మచమే శక్తిశ్చమే உర్థశ్చమ
ఏమశ్చమ ఇతిశ్చమే గతిశ్చమే ||

అగ్నిశ్చమ ఇంద్రశ్చమే సోమశ్చమ ఇంద్రశ్చమే
సవితాచమ ఇంద్రశ్చమే సరస్వతీచమ ఇంద్రశ్చమే
పూషాచమ ఇంద్రశ్చమే బృహస్పతిశ్చమ ఇంద్రశ్చమే
మిత్రశ్చమ ఇంద్రశ్చమే వరుణశ్చమ ఇంద్రశ్చమే
త్వష్ఠాచమ ఇంద్రశ్చమే ధాతాచమ ఇంద్రశ్చమే
విష్ణుశ్చమ ఇంద్రశ్చమే உశ్వినౌచమ ఇంద్రశ్చమే
మరుతశ్చమ ఇంద్రశ్చమే విశ్వేచమే దేవా ఇంద్రశ్చమే
పృథివీచమ ఇంద్రశ్చమే உన్తరిక్షంచమ ఇంద్రశ్చమే
ద్యౌశ్చమ ఇంద్రశ్చమే దిశశ్చమ ఇంద్రశ్చమే
మూర్ధాచమ ఇంద్రశ్చమే ప్రజాపతిశ్చమ ఇంద్రశ్చమే ||

అగ్‌ం శుశ్చమే రశ్మిశ్చమే உదా''భ్యశ్చమే உధిపతిశ్చమ
ఉపాగ్‌ం శుశ్చమే உన్తర్యామశ్చమ ఐంద్ర వాయశ్చమే
మైత్రా వరుణశ్చమ ఆ+శ్వినశ్చమే ప్రతి ప్రస్థానశ్చమే
శుక్రశ్చమే మంథీచమ ఆగ్-రయణశ్చమే వైశ్వ దేవశ్చమే
ధ్రువశ్చమే వైశ్వా నరశ్చమ ఋతుగ్రహాశ్చమే உతిగ్రాహ్యా''శ్చమ
ఐంద్రాగ్నశ్చమే వైశ్వ దేవశ్చమే మరుత్వతీయా''శ్చమే
మాహేంద్రశ్చమ ఆదిత్యశ్చమే సావిత్రశ్చమే సారస్వతశ్చమే
పౌష్ణశ్చమే పాత్నీ వతశ్చమే హారి యోజనశ్చమే ||

ఇధ్మశ్చమే బర్హిశ్చమే వేదిశ్చమే దిష్ణియాశ్చమే
స్రుచశ్చమే చమసాశ్చమే గ్రావాణశ్చమే స్వరవశ్చమ
ఉపరవాశ్చమే ధిష వణేచమే ద్రోణ కలశశ్చమే
వాయవ్యానిచమే పూతభృచ్చమే ఆధవ నీయశ్చమ
ఆగ్నీ''ధ్రంచమే హవిర్ధానంచమే గృహాశ్చమే
సదశ్చమే పురోడాశా''శ్చమే
పచతాశ్చమే உవభృ థశ్చమే స్వగాకారశ్చమే ||

అగ్నిశ్చమే ఘర్మశ్చమే உర్కశ్చమే సూర్యశ్చమే
ప్రాణశ్చమే உశ్వ మేధశ్చమే పృథివీచమే உదితిశ్చమే
దితిశ్చమే ద్యౌశ్చమే శక్వరీ రంగులయో దిశశ్చమే
యజ్ఞేన కల్పన్తాం ఋక్చమే సామచమే స్తోమశ్చమే
యజుశ్చమే దీక్షాచమే తపశ్చమ ఋతుశ్చమే వ్రతంచే
హోరాత్రయో''ర్-వృష్ట్యా బృహద్ర థంత రేచమే
యజ్ఞేన కల్పేతాం ||

గర్భా''శ్చమే వత్సాశ్చమే త్ర్యవిశ్చమే త్ర్యవీచమే
దిత్యవాట్చమే దిత్యౌహీచమే పంచావిశ్చమే పంచావీచమే
త్రివత్సశ్చమే త్రివత్సాచమే తుర్యవాట్చమే తుర్యౌ హీచమే
పష్ఠవాట్చమే పష్ఠౌహీచమ ఉక్షాచమే వశాచమ
ఋషభశ్చమే వేహచ్చమే నడ్వాంచమే ధేనుశ్చమ
ఆయుర్-యజ్ఞేన కల్పతాం
ప్రాణో యజ్ఞేన కల్పతా-మపానో యజ్ఞేన కల్పతాం
వ్యానో యజ్ఞేన కల్పతాం చక్షుర్-యజ్ఞేన కల్ప్తతాగ్ం உశ్రోత్రం
యజ్ఞేన కల్పతాం మనో యజ్ఞేన కల్పతాం
వాగ్-యజ్ఞేన కల్పతా-మాత్మా యజ్ఞేన కల్పతాం
యజ్ఞో యజ్ఞేన కల్పతాం ||

ఏకాచమే తిస్రశ్చమే పంచ చమే సప్తచమే
నవచమ ఏకా దశచమే త్రయో దశచమే
పంచ దశచమే సప్త దశచమే నవ దశచమ
ఏక విగ్ం శతిశ్చమే త్రయో విగ్ం శతిశ్చమే
పంచ విగ్ం సతిశ్చమే సప్త విగ్ం శతిశ్చమే
నవ విగ్ం సతిశ్చమ ఏక-త్రిగ్ం శచ్చమే
త్రయస్-త్రిగ్ం శచ్చమే
చతస్-రశ్చమే உష్టౌచమే ద్వాదశ చమే
షోడశ చమే విగ్ం శతిశ్చమే
చతుర్-విగ్ం శతిశ్చమే உష్టావిగ్ం శతిశ్చమే
ద్వాత్రిగ్ం శచ్చమే షట్-త్రిగ్ం శచ్చమే
చత్వారిగ్ం శచ్చమే చతుశ్-చత్వారిగ్ం
శచ్చమే உష్టాచత్-వారిగ్ం శచ్చమే
వాజశ్చ ప్రసవశ్చా పిజశ్చ క్రతుశ్చ సువశ్చ
మూర్ధాచ వ్యశ్నియశ్చాన్‌-త్యాయన-శ్చాంత్యశ్చ
భౌవనశ్చ భువన-శ్చాధిపతిశ్చ ||

ఓం ఇడా దేవహూర్-మనుర్యజ్ఞనీర్-బృహస్పతి-రుక్థామదాని
శగ్ం సిషద్-విశ్వే-దేవాః సూ''క్తవాచః పృథివి మాతర్మా
మాహిగ్ం సీర్-మధు-మనిష్యే మధు-జనిష్యే
మధు వక్ష్యామి మధు వదిష్యామి మధిమతీం దేవేభ్యో
వాచముద్యాసగ్ం శుశ్రూ షేణ్యా''మ్‌ మనుష్యే''భ్యస్తం
మా దేవా అవంతు శోభాయై పితరోను మదంతు ||

ఓం సహనాభవతు సహనం భునక్తు
సహవీర్యం కరవావహై
తేజస్వినా వధీతమస్తు మావిద్విషావహయై''

ఓం శాంతిః శాంతిః శాంతిః

Shiva Stotras

2011-03-01T21:31:00.001-08:00

శివాష్టకం (Sivaashtakam, Shivaashtakam, Shivashtakam in Telugu)

ప్రభుం ప్రాణనాథం విభుం విశ్వనాథం జగన్నాథ నాథం సదానంద భాజాం
భవద్భవ్య భూతేశ్వరం భూతనాథం, శివం శంకరం శంభు మీశానమీడే |

గళే రుండమాలం తనౌ సర్పజాలం మహాకాల కాలం గణేశాది పాలం
జటాజూట గంగోత్తరంగై ర్విశాలం, శివం శంకరం శంభు మీశానమీడే |

ముదామాకరం మండనం మండయంతం మహా మండలం భస్మ భూషాధరం తమ్ |
అనాదిం హ్యపారం మహా మోహమారం, శివం శంకరం శంభు మీశానమీడే |

వటాధో నివాసం మహాట్టాట్టహాసం మహాపాప నాశం సదా సుప్రకాశమ్
గిరీశం గణేశం సురేశం మహేశం, మహేశం శివం శంకరం శంభు మీశానమీడే |

గిరీంద్రాత్మజా సంగృహీతార్ధదేహం గిరౌ సంస్థితం సర్వదాపన్న గేహమ్
పరబ్రహ్మ బ్రహ్మాది భిర్వంద్యమానం, శివం శంకరం శంభు మీశానమీడే |

కపాలం త్రిశూలం కరాభ్యాం దధానం పదామ్భోజ నమ్రాయ కామం దదానమ్
బలీవర్ధమానం సురాణాం ప్రధానం, శివం శంకరం శంభు మీశానమీడే |

శరచ్చంద్ర గాత్రం గణానందపాత్రం త్రినేత్రం పవిత్రం ధనేశస్య మిత్రమ్
అపర్ణా కళత్రం సదా సచ్చరిత్రం శివం శంకరం శంభు మీశానమీడే |

హరం సర్పహారం చితా భూవిహారం భవం వేదసారం సదా నిర్వికారం
శ్మశానే వసంతం మనోజం దహంతం శివం శంకరం శంభు మీశానమీడే |

స్వయం యః ప్రభాతే నరశ్శూల పాణే పఠేత్ స్తోత్రరత్నం త్విహప్రాప్యరత్నం
సుపుత్రం సుధాన్యం సుమిత్రం కళత్రం విచిత్రై స్సమారాధ్య మోక్షం ప్రయాతి |

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శివ పంచాక్షరీ స్తోత్రం (Siva Panchakshari Stotram in Telugu)

నాగేంద్రహారాయ త్రిలోచనాయ
భస్మాంగరాగాయ మహేశ్వరాయ |
నిత్యాయ శుద్ధాయ దిగంబరాయ
తస్మై "న" కారాయ నమశివాయ ||

మందాకినీ సలిల చందన చర్చితాయ
నందీశ్వర ప్రమథనాథ మహేశ్వరాయ |
మందార ముఖ్య బహుపుష్ప పూజితాయ
తస్మై "మ" కారాయ నమశివాయ ||

శివాయ గౌరీ వదనారవింద
సూర్యాయ దక్షాధ్వర నాశనాయ |
శ్రీ నీలకంఠాయ వృషభద్వజాయ
తస్మై "శి" కారాయ నమశివాయ ||

వశిష్ఠ కుంభోద్భవ గౌతమాది
మునీంద్ర దేవార్చిత శేఖరాయ |
చంద్రార్క వైశ్వానర లోచనాయ
తస్మై "వ" కారాయ నమశివాయ ||

యక్షస్వరూపాయ జటాధరాయ
పినాకహస్తాయ సనాతనాయ |
సుదివ్యదేహాయ దిగంబరాయ
తస్మై "య" కారాయ నమశివాయ ||

పంచాక్షరమిదం పుణ్యం యః పఠేచ్ఛివ సన్నిధౌ |
శివలోక మవాప్నోతి శివేన సహ మోదతే ||

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శ్రీ లింగాష్టకం (Sri Lingashtakam)
----------------------------

బ్రహ్మ మురారి సురార్చిత లింగం
నిర్మల భాసిత శోభిత లింగం
జన్మజ దుఃఖ వినాశక లింగం
తత్ప్రణమామి సదాశివ లింగం (1)

దేవముని ప్రవరార్చిత లింగం
కామదహన కరుణాకర లింగం
రావణ దర్ప వినాశక లింగం
తత్ప్రణమామి సదాశివ లింగం (2)

సర్వ సుగంధ సులేపిత లింగం
బుద్ధి వివర్ధన కారణ లింగం
సిద్ధ సురాసుర వందిత లింగం
తత్ప్రణమామి సదాశివ లింగం (3)

కనక మహామణి భూషిత లింగం
ఫణిపతి వేష్టిత షోభిత లింగం
దక్ష సుయజ్న నినాశక లింగం
తత్ప్రణమామి సదాశివ లింగం (4)

కుంకుమ చందన లేపిత లింగం
పంకజ హార సుశోభిత లింగం
సంచిత పాప వినాశక లింగం
తత్ప్రణమామి సదాశివ లింగం (5)

దేవగణార్చిత సేవిత లింగం
భావైర్భక్తిభి రేవచ లింగం
దినకర కోటి ప్రభాకర లింగం
తత్ప్రణమామి సదాశివ లింగం (6)

అష్టదళోపరివేష్టిత లింగం
సర్వసముద్భవ కారణ లింగం
అష్టదరిద్ర వినాశక లింగం
తత్ప్రణమామి సదాశివ లింగం (7)

సురగురు సురవర పూజిత లింగం
సురవన పుష్ప సదార్చిత లింగం
పరమపదం పరమాత్మక లింగం
తత్ప్రణమామి సదాశివ లింగం (8)

లింగాష్టకమిదం పుణ్యం యః పఠేచ్చివ సన్నిధౌ
శివలోకమవాప్నోతి శివేన సహమోదతే.

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శ్రీ బిల్వస్తోత్రం (Sri Bilvastotram, Bilvashtakam)
---------------------------

త్రిదళం త్రిగుణాకారం త్రినేత్రం చ త్రియాయుధం
త్రిజన్మ పాపసంహారం ఏకబిల్వం శివార్పణం. (1)

త్రిశాఖైః బిల్వపత్రైశ్చ అచ్చిద్రైః కోమలైః శుభైః
తవపూజాం కరిష్యామి ఏకబిల్వం శివార్పణం. (2)

కోటి కన్యా మహాదానం తిలపర్వత కోటయః
కాంచనం క్షీలదానేన ఏకబిల్వం శివార్పణం. (3)

కాశీక్షేత్ర నివాసం చ కాలభైరవ దర్శనం
ప్రయాగే మాధవం దృష్ట్వా ఏకబిల్వం శివార్పణం. (4)

ఇందువారే వ్రతం స్థిత్వా నిరాహారో మహేశ్వరాః
నక్తం హౌష్యామి దేవేశ ఏకబిల్వం శివార్పణం. (5)

రామలింగ ప్రతిష్ఠా చ వైవాహిక కృతం తధా
తటాకానిచ సంధానం ఏకబిల్వం శివార్పణం. (6)

అఖండ బిల్వపత్రం చ ఆయుతం శివపూజనం
కృతం నామ సహస్రేణ ఏకబిల్వం శివార్పణం. (7)

ఉమయా సహదేవేశ నంది వాహనమేవ చ
భస్మలేపన సర్వాంగం ఏకబిల్వం శివార్పణం. (8)

సాలగ్రామేషు విప్రాణాం తటాకం దశకూపయోః
యజ్నకోటి సహస్రస్చ ఏకబిల్వం శివార్పణం. (9)

దంతి కోటి సహస్రేషు అశ్వమేధ శతక్రతౌ
కోటికన్యా మహాదానం ఏకబిల్వం శివార్పణం. (10)

బిల్వాణాం దర్శనం పుణ్యం స్పర్శనం పాపనాశనం
అఘోర పాపసంహారం ఏకబిల్వం శివార్పణం. (11)

సహస్రవేద పాటేషు బ్రహ్మస్తాపన ముచ్యతే
అనేకవ్రత కోటీనాం ఏకబిల్వం శివార్పణం. (12)

అన్నదాన సహస్రేషు సహస్రోప నయనం తధా
అనేక జన్మపాపాని ఏకబిల్వం శివార్పణం. (13)

బిల్వస్తోత్రమిదం పుణ్యం యః పఠేచ్చివ సన్నిధౌ
శివలోకమవాప్నోతి ఏకబిల్వం శివార్పణం.

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చంద్ర శేఖరాష్టకం (Chandra Sekharashtakam, Chandrasekharashtakam in Telugu)

చంద్రశేఖర చంద్రశేఖర చంద్రశేఖర పాహిమామ్ |
చంద్రశేఖర చంద్రశేఖర చంద్రశేఖర రక్షమామ్ ||

రత్నసాను శరాసనం రజతాద్రి శృంగ నికేతనం
శింజినీకృత పన్నగేశ్వర మచ్యుతానల సాయకమ్ |
క్షిప్రదగ్ద పురత్రయం త్రిదశాలయై రభివందితం
చంద్రశేఖర మాశ్రయే మమ కిం కరిష్యతి వై యమః || ౧

మత్తవారణ్ ముఖ్యచర్మ కృతోత్తరీయ మనోహరం
పంకజాసన పద్మలోచన పూజితాంఘ్రి సరోరుహం |
దేవ సింధు తరంగ శ్రీకర సిక్త శుభ్ర జటాధరం
చంద్రశేఖర మాశ్రయే మమ కిం కరిష్యతి వై యమః || ౨

కుండలీకృత కుండలీశ్వర కుండలం వృషవాహనం
నారదాది మునీశ్వర స్తుతవైభవం భువనేశ్వరం |
అంధకాంతక మాశ్రితామర పాదపం శమనాంతకం
చంద్రశేఖర మాశ్రయే మమ కిం కరిష్యతి వై యమః || ౩

పంచపాదప పుష్పగంధ పదాంబుజ ద్వయశోభితం
ఫాలలోచన జాతపావక దగ్ధ మన్మధ విగ్రహం |
భస్మదిగ్ద కళేబరం భవనాశనం భవ మవ్యయం
చంద్రశేఖర మాశ్రయే మమ కిం కరిష్యతి వై యమః || ౪

యక్ష రాజసఖం భగాక్ష హరం భుజంగ విభూషణమ్
శైలరాజ సుతా పరిష్కృత చారువామ కళేబరమ్ |
క్షేళ నీలగళం పరశ్వధ ధారిణం మృగధారిణమ్
చంద్రశేఖర మాశ్రయే మమ కిం కరిష్యతి వై యమః || ౫

భేషజం భవరోగిణా మఖిలాపదా మపహారిణం
దక్షయజ్ఞ వినాశనం త్రిగుణాత్మకం త్రివిలోచనం |
భుక్తి ముక్తి ఫలప్రదం సకలాఘ సంఘ నిబర్హణం
చంద్రశేఖర మాశ్రయే మమ కిం కరిష్యతి వై యమః || ౬

విశ్వసృష్టి విధాయకం పునరేవపాలన తత్పరం
సంహరం తమపి ప్రపంచ మశేషలోక నివాసినం |
క్రీడయంత మహర్నిశం గణనాథ యూథ సమన్వితం
చంద్రశేఖర మాశ్రయే మమ కిం కరిష్యతి వై యమః || ౭

భక్తవత్సల మర్చితం నిధిమక్షయం హరిదంబరం
సర్వభూత పతిం పరాత్పర మప్రమేయ మనుత్తమం |
సోమవారిన భోహుతాశన సోమ పాద్యఖిలాకృతిం
చంద్రశేఖర మాశ్రయే మమ కిం కరిష్యతి వై యమః || ౮

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విశ్వనాధాష్టకం (Viswanadha Ashtakam, Viswanadhaashtakam, Viswanadhashtakam)

గంగా తరంగ రమణీయ జటా కలాపం
గౌరీ నిరంతర విభూషిత వామ భాగం
నారాయణ ప్రియ మనంగ మదాపహారం
వారాణసీ పుర పతిం భజ విశ్వనాధం (1)

వాచామగోచరమనేక గుణ స్వరూపం
వాగీశ విష్ణు సుర సేవిత పాద పద్మం
వామేణ విగ్రహ వరేన కలత్రవంతం
వారాణసీ పుర పతిం భజ విశ్వనాధం (2)

భూతాదిపం భుజగ భూషణ భూషితాంగం
వ్యాఘ్రాంజినాం బరధరం, జటిలం, త్రినేత్రం
పాశాంకుశాభయ వరప్రద శూలపాణిం
వారాణసీ పుర పతిం భజ విశ్వనాధం (3)

సీతాంశు శోభిత కిరీట విరాజమానం
బాలేక్షణాతల విశోషిత పంచబాణం
నాగాదిపా రచిత బాసుర కర్ణ పూరం
వారాణసీ పుర పతిం భజ విశ్వనాధం (4)

పంచాననం దురిత మత్త మతంగజానాం
నాగాంతకం ధనుజ పుంగవ పన్నాగానాం
దావానలం మరణ శోక జరాటవీనాం
వారాణసీ పుర పతిం భజ విశ్వనాధం (5)

తేజోమయం సగుణ నిర్గుణమద్వితీయం
ఆనంద కందమపరాజిత మప్రమేయం
నాగాత్మకం సకల నిష్కళమాత్మ రూపం
వారాణసీ పుర పతిం భజ విశ్వనాధం (6)

ఆశాం విహాయ పరిహృత్య పరశ్య నిందాం
పాపే రథిం చ సునివార్య మనస్సమాధౌ
ఆధాయ హృత్ కమల మధ్య గతం పరేశం
వారాణసీ పుర పతిం భజ విశ్వనాధం (7)

రాగాధి దోష రహితం స్వజనానురాగం
వైరాగ్య శాంతి నిలయం గిరిజా సహాయం
మాధుర్య ధైర్య సుభగం గరళాభిరామం
వారాణసీ పురపతిం భజ విశ్వనాధం (8)

వారాణసీ పుర పతే స్థవనం శివస్య
వ్యాఖ్యాతం అష్టకమిదం పఠతే మనుష్య
విద్యాం శ్రియం విపుల సౌఖ్యమనంత కీర్తిం
సంప్రాప్య దేవ నిలయే లభతే చ మోక్షం (9)

విశ్వనాధాష్టకమిదం పుణ్యం యః పఠేః శివ సన్నిధౌ
శివలోక మవాప్నోతి శివేన సహమోదతే

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Chandrasekharashtakam -- చంద్రశేఖరాష్టకం

చంద్ర శేఖర! చంద్ర శేఖర! చంద్ర శేఖర పాహిమాం
చంద్ర శేఖర! చంద్ర శేఖర! చంద్ర శేఖర రక్షమాం

రత్నసాను శరాశనం రజతాద్రి శృంగ నికేతనం
శింజినీకృత పన్నగేశ్వర మంబుజాసన సాయకం
క్షిప్ర దగ్ధ పురత్రయం త్రిదశాలయై రభివందితం
చంద్ర శేఖర మాశ్రయే మమ కిం కరిష్యతి వై యమః

పంచ పాదప పుష్ప గంధ పదాంబుజ ద్వయశోభితం
ఫాల లోచన జాత పావక దగ్ధ మన్మధ విగ్రహం
భస్మ దిగ్ధ కళేబరం భవ నాశనం భవ మవ్యయం
చంద్ర శేఖర మాశ్రయే మమ కిం కరిష్యతి వై యమః

మత్త వారణ ముఖ్య చర్మ కృతోత్తరీయ మనోహరం
పంక జాసన పద్మ లోచన పూజితాంఘ్రి నరోరుహం
దేవ సింధు తరంగ శీకర సిక్త శుభ్ర జటాధరం
చంద్ర శేఖర మాశ్రయే మమ కిం కరిష్యతి వై యమః

యక్ష రాజసఖం భగాక్ష హరం భుజంగ విభూషణం
శైల రాజ సుతా పరిష్కృత చారువామ కళేబరం
క్ష్వేడ నీల గళం పరశ్వధ ధారిణం మృగ ధారిణం
చంద్ర శేఖర మాశ్రయే మమ కిం కరిష్యతి వై యమః

కుండలీకృత కుండలేశ్వర కుండలం వృష వాహనం
నారదాది మునీశ్వర స్తుత వైభవం వృష వాహనం
అంధకాంతక మాశ్రితామర పాదపం శమనాంతకం
చంద్ర శేఖర మాశ్రయే మమ కిం కరిష్యతి వై యమః

భేషజం భవ రోగిణా మఖిలా సదా మపహారిణం
దక్ష యజ్న వినాశనం త్రిగుణాత్మకం త్రివిలోచనం
భక్తి ముక్తి ఫలప్రదం సకలాఘ సంఘ నిబర్హణం
చంద్ర శేఖర మాశ్రయే మమ కిం కరిష్యతి వై యమః

భక్త వత్సల మర్పితం నిధి మక్షయం హరిదంబరం
సర్వభూత పతిం పరాత్పర మప్రమేయ మనుత్తమం
సోమవారిణి భూహుతాశన సోమపానిల భాకృతిం
చంద్ర శేఖర మాశ్రయే మమ కిం కరిష్యతి వై యమః

విశ్వ సృష్టి విధాయకం పునరేవ పాలన తత్పరం
సంహరం తమపి ప్రపంచ మశేష లోక వినాశినం
క్రీడయంత మహర్నిశం గణనాధ యూధ సమన్వితం
చంద్ర శేఖర మాశ్రయే మమ కిం కరిష్యతి వై యమః

మృత్యుభీత మృకండు సూనుకృత స్తవం శివ సన్నిధౌ
యత్ర కుత్ర చయః పఠేన్న హితస్య మృత్యు భయం భవేత్
పూర్ణ మాయుర రోగతా మఖిలార్ధ సంపద మాదరం
చంద్రశేఖర ఏవ తస్యదదాతి ముక్తి మయత్నతః

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Idi Meeku Thelusa

2011-02-15T17:42:00.000-08:00

Sekuni mama ante manaku gurthu vachedi aayana paachikalu(dies).

Aa paachikalu aayana cheppinatle vintayi antaru. Aayana korukunnade chupisthundi ani antaaru.

Asalu aa paachikalu ela vachyo enduku aa paachikalu tayaruchesaro ippudu nenu chepthanu vinandi.

Kowravulu laga sekuni vallu kuda vanda(100) mandi anna thammulu. Sekuni valladi Gandhara vamsamu. (Khachitanga telidu kaani Sekkuni tandri Drutarastudi bharya gandhariki pedananno chinnano avthru anukuntanu.)

Beeshmudu vallani bandhisthadu. Andarini…. sekuni tandri gandhara raaju inka sekuni annatammulanu kuda. Gandhara vamsanni antham cheyadaniki.

Vaallaki roojuku oka pidikeli methukulu vesevaru. Aaa methukula kosam andaroo tannuladukunevaru(aa vandal mandi annathammulu).

Ila ithe manalo a okkaru bathakaru. Manalo okkaraina bathiki aa Kuru vamshanni nasanam cheyali ani Sekuni tandri pillalandarito cheppthadu.

Mana lo chinnavaadu ina Sekuni ni batikidamu.

1) Andarikanna chinna vadu kabatti vannini bathikinchadam mana karthavayam

2) Pyga meeelo telivigalavadu vade kabatti vadu ithe kuru vamsanni nasanam cheyagaladu ani

Nachachepthadu Sekuni tandri.

Ala aa vanda mandilo okkokaru ga pillalu andaroo chanipothu vastharu. Chivaraku sekuni, aayana tandri migulutharu.

Appudu sekuni tandri thana tadanantharam(after his death) thana vennemuke(backbone) a Sekuniki aayudham. Kathulu kataarula to ithe nuvvu kuru vamsanni emi cheyalevu. Nee okkadi valla adi kaani pani. Kabatti nee budhi bhalam upayoginchu ani cheppi deham chalistharu.

« Aa vennemukato tayaru chesinave aa Paachikalu. »

Ala vachinave aa paachikalu.... Anduke avi aayana mata vintayannamata....

Iha migilinadi aa okkade kada manani em chesthadu le anna dhairyam to Sekunini byataki teestharu.

Kawravulato untoone valla nasanam korukuntoo Mothaniki sadinchadu Mana Sekuni mama.

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Beeshmudu Brahmacharyam enduku teesukunnadu?? Kurukshetram lo Beeshmudu Astrasanyasam enduku chesthadu???

Beeshmuni tandri Senthana Maharaaju oka Matsyakanyani(chepalu patee ameni) istapadathadu. Ame varisthanu(pelli chesukuntanu) ani ame talitandrula dagaraku velthadu. Idi ela kuduruthundi meeru maha raajulu memu sudrulamu meeku maaku viyyamu kudaradu ani antaaru. Elano nachacheppi ame talitandrulanu oppisthadu santhana maharaaju.

Teera ame dagaraku velthe ame oka sharathu peduthundi. Nenu mimalni chesukovali ante manaku putte biddake meeru pattakattali ani. Santhana maaharaaju aa sharathuki oppukoru thana modati bidda ina beeshmunike thaaanu pattamkadathanu ani cheptharu. Ala amenu varinchali anna alochana nunchi tappukuntaaru santhana maaha raaju.

Vishayam telisina Beeshmudu ame dagaraku velli nachacheppi vivahaniki oppisthaaru.

Appudu ameku maata isthadu beeshmudu “Taanu aajanmantham brahma chaari ga untanu”ani. Kanuka thanaki pattamgattarani ame vivahaniki oppukuntundi.

Ame Idharu kodukulu kalugutharu. Vaari peru telidu kaani ame manavale(Grandchildren) mana Panduraaju, Drutharastudu.

Iha Astrasanyasam sangathy….

Beeshmudu Amba,Ambika,Ambalika ane mugguru akka chellelanu gelichukuni vasthadu. Vaarini thana tammulaku(aa matsyakanya ku puttina biddalu) ichi vivaham cheya nischayisthadu.

Vaarilo Amba oka yuvaraajuni istapadi untundi. Thaanu geluchukunnaru kanuka thanani Beeshmude pelladali ani pattupaduthundi. Beeshmudu thanu aajanma brahma charini kanuka thaanu varinchalenu ani chepthadu.Beeshmuni valle thana jeevitham ila ipoyindi ani rodisthu taanu istapadda yuva raaju gurinchy velladisthundi. Vishayam vinna Beeshmudu Amba nu aa yuva raaju chenthaki pamputhadu.

Kaani aa yuva raaju Ambani varinchenduku niraakaristhadu. Evaro geluchukunna ninnu nenu ela vivaham chesukogalanu adi dharma vidudham ani tirigi pampinchesthadu. Chesedi emi leka Beeshmuni pai tana paga sadichukonutaku adavulaku poyi tapassu chesthundi. Tapassu chesi thananu sikhandiga(napunsakuniga) marchamani

vedukuntundi.

Yudham lo Beeshmudu sikhandi chudagane arstrasanyasam chesthadu.Kaavuna Arjunudu Sikhandini mundu pettukuni Beeshmuni to poratam prarambhisthadu.

Sikhandi kanaraagane Beeshmudu astralanu valiyedam to Beeshmunu pai astram prayogisthadu Arjunudu.

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Raadheyudu Mana Kunti putrudu Adenandi Mana Karnudu...

Eevalti Idi Meeku Telusa lo Kathanayakudu.

Bhaargavaramudu (Parasuraamudu) kshatriya dweshi ani manaku telisina sangathy. Tana tandri ina Jamadagni maharshi okasari Kartavirya Arjuna ane Maharaaju ki aarsrayam isthadu. Aa maharaaju kaamadenuvu ni apaharinchi velipothunte Bhargavaraamudu ayanani hathamarusthadu adi chuchi aa maharaaju koduku Jamadagni Maharshini vadisthadu.

Adi chusina Baagavaraamudu Kshatriya kula dweshi ga mari kanipinchina prati kshatriyudni Parasuvu to(goddali to) hathamarusthu vasthadu.

Ala Bhargavaramudu kaasta Parasuraamudu iyyadu.

Karnudu Parashuraamuni dagaraku vidhya nerchukodaniki veltadu. Taanu Kshatriyudu ani chepthe vidya nerparu kaana brahmanudini ani abadam cheppi aasramam lo cherathadu Karnudu.

Ala oka rooju Parasuraamudu Karnudi vodilo sedateeruthundaga oka joreega(kandireego/teneteego) karnudi todapai vaali kuttadam prambhisthundi, taanu kaduluthe guruvu gaariki nidra bhangam kaluguthundi ani aa joreega kuduthunna alane bharisthadu. Antha sepu kuttdam valla rakhtam kaaruthu parasuramuni ki taguthundi , lechi chusthe Karnudi toda pai unna joreega inka kuduthune untundi, Neevi bhramana kulaniki chendinavadivi ithe neevu ee badhani barinchalevu.

Neevu khachitanga kshatriyudive ani aagrahsm to " Taani nerpina vidhya avasara samayam lo gurthu raadu" ani sepisthadu.

Mamooluga a joreega antha sepu evarini kuttadu. Inthaki aa jorega evarante Indrudu. Tana kumarudu ina Arjunudini jayinchagalige sakti kevalam Karnudiki matrame undi kabatti ee vidhya kuda todu ithe Arjunidi khachitanga jayisthadu ani ila jorega maari Prasuramuniki Karnudu Kshatriyudu ani telise la chesthadu.

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Yaksha Prasnalu veyaku ra baabu ani antaamu..

Intaki asalu yenta Yakshaprasnalu anede eevalti Idi Meeku Telusa...

Agnihotrudu ane oka brahmadu, tana samidhalu oka jinka kommulaku chikkukunnayi aa jinka paruguteesindi saayam cheyamani Pandavulanu aduguthadu.

Kshatriya kulaniki chendina Pandaulu sahayam kosam tama daggaraku vachina variki sahayam cheyadam tama karthavyam ga bhavinchi aa jinka kosam vethakatam prarambhistaru. Ala vethukutu vethukutu aa dattamaina adavilopaliki velipotharu. Alasi solasi daham to untaaru.Dharma raaju Sahadevuni ekkadaina neelu dorakuthayemo chusi taanu tagi migilina variki kuda teesukurammani chepthadu.

Sahadevuniki oka sarassu kanipisthundi neeru tagabothunte Hecharisthu oka vani vinipisthundi "Ee sarassu naaku chendinadi, neevu naa prasnalaku samadhanam ceppakunda neeru tagite chanipothavu" ani. Sahadevudu aa mataki viluva ivvakunda neelu taguthadu, aa maru kshaname Sahadevuni pranam pothundi.

Sahadevu inka tirigi rakapoyesariki nakuluni pamputhadu Yudisthirudu Nakuluniki ade durgati paduthundi. Adevidam ga bBeema , Arjunulu kuda pranalu kolpotharu. Vellina vaaru evaru tirigi raakapoyesariki taane tana tammulani vethukuntoo aa sarassu dagaraku velthadu Dharmaraaju.

Deham chalinchina tana tammulani chusi vaari antyakriyalu chesenduku neetini chetiloki teesukuntundaga… Malli ade hecharikato vaani vinipisthundi, teekshanam ga gamaninchina Dharmaraaju aa vaani akkada unna hamsa nunchi vasthunnadi ani gamaninchi… "Editi vaariki samandhina vatini nenu teesukonu, nenu me prasnalaku samadanam sthanu kani nado vinnapamu, nevu maamulu hamsavi kaavu, intha sakthivantulu balavanthuli ina naa tammulanu hathamarcinaru ante, thama roopani darsinche bhagyam kalipinchandi" ani antaadu.

Ventane aa hamsa, taati chettu vale ethaina sareeram, suryuni vale baga baga mande kallu to, oka yakshuni roopam lo darsanam istadu.

Iha prasnalu adagatam prarambisthadu

Modati Prasna:

Bhoomi kanna baruvainadi edi?-Talli
Aakasam kanna etainadi edi?-Tandri
Gaali kanna vegaantham inadi edi?-Manassu
Gaddikanna vegamga perigedi?-Alochanalu

Rendava Prasna:

Prayanikuniki snehithudu?-Totiprayanikudu
Gruhasthunuki snehithudu evaru?-Bharya
Rogiki snehithudu evaru?-Vaidhyudu
Maranam mundu unna vaniki snehithudu evaru?-Atani daana darmalu

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Bakasurudu, Jarasandhudu, Keechakudu, Duryodhanudu, Beemudu

Enti ila perlu rasindi anukuntunnara??

Asalu vishayam enti ante, veerantha oke amsa lo puttinavaru. Veerandariki samana balam untundi. Veerilo evaraite editivarini chaputharo migilina vaarantha vani chetilone chanipotharu.

Eepatiki artham ipoyeundale meeku…

Mmmm Sarigga meeranukunnade Vaarantha kuda Beemuni chethilo chanipotharu.

Mundu Bakaasurudu, Taruvaata Jarasanddudu, aa Paina Keechakudu, Chivaraku Duryodhanudu.

Veerantha Ela chanipotaru anede Neti Idi Meeku Telusa…

1) Bakaasurudu:

Kawravuru okasari Pandavulanu aahvaninchi Lakka Intlo vididhi yerpaatu chestharu. Vishayam telisina Pandavulu swaranga maargam dwara bayatapadi oka graamaniki cherukuntaaru.

Aa Gramam lo oka inti mundu unna arugu pai kurchuni sedateeruthundaga, aa inti illalu rodisthunnatlu ga vinipisthundi. Vaaru enduku rodisthunnaru ani adagithe maa kastalu cheppukunte teerevi kaavu ani cheppadaniki nirakaristharu. Kunthi tana kumarulu vaari badha tappaka teerustharu ani mata isthundi aa inti illaliki. Appudu vaaru ila cheptharu, vari gramam lo oka raaskasudu unnadu vadiki roojulu oka badedu annam oka manishi aaharam ga pampali eevala vari kumaruni vanthu vachindi ani rodhistharu.

Beemudu bandedu annam katti isthe tanu aa rakshasuni samharinchi aa annam tinesi vasthanu ani chepthadu. Ala aa bandini teesukuni aa rakshasuni guha vadhaku velli annam tinadam prarambhisthadu beemudu, adi chusina aa rakshasudu evadavu ra neevu naa aaharanni bhujusthunnav ani beemuni to poratam prarambhisthadu. Chivaraku Beemuni chetilo aa rakshasudu vadhimpabadathadu.

Aa rakshasude Bakaasurudu.

2)Jaraasandhudu:

Iha Jaarasandhuni vishayaniki vasthe,

Jaraasandhudu Kamsuni mama. Srikrishudu kamsuni samharinchinanduna aathani pai kaksha sadichali ani nirnayinchukuntaadu.

Beemudu Bakasurini vadhimchaadu kaana Jarasandhuni jayinchagalige vaadu kevalam Beemude ani Beemuni sahayam korathadu Krushnudu.

Okarooju saayam samayam lo Krushnudu Jarasandhuni nivasaniki Beemuni to bayaluderatharu. Mukha dwram nundi pravesinchakunda Perati dwaram nundi pravesistharu. Beemuniki a matram istam undadhu ala Perati dwaram nunchi pravesinchuta. Kaani Krishnudu maataku edurucheppaleka sare nani velthadu.

Ala Jaarasandhuni to poradatadu Beemudu. Vaanini rendu ga cheelchi pakkaku paresthadu. Kaani maru nimishanike vaadu malli bathukuthadu. Ila enni sarlu chesina malli pranalato trigi vasthunnadu. Chivaraku krishnudu oka gaddipochanu chupinchi daanini rendu ga cheelchi edama bhagam kudi vaipu kudi bhagam edama vaipu veyamani chupisthadu. Eesari Beemudu krishudu choopina vidham ga edama bhagam kudi vaipu kudi bhagam edama vaipu vesthadu.

Ala Jaraasandhuni vadhisthadu.

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Ala Baakasura, Jaraasandhuni vadhinchina Beemudu keechaka Duryodhanuni ela vadhisthadu anede eevalti Idi Meeku Telusa….

3)Keechakudu:

Keechakudu evaro kadandi, Vitrtuni bava maridi…

Viratudu ante mana Pandavulu agyathavasam lo Viraatuni koluvulone untaaru…

Viratuni koluvu lo drwpadi maha raniki daasi ga untundi. Keechakudu drwpadini chedabattali ani chusthadu. Vishayam telisina Beemudu drwpadi vesham lo kurchuni undaga akkada unnadi drwpadenani talachi ame pai cheyiveyabothadu.

Beemuniki Keechakuni ki madhya poratam jaruguthundi.

Ala Keechakuni vadhisthadu Beemudu.

4)Duryodhanudu:

Kurukshetram lo kawravuru, vari sena andaroo chanipotaru. Duryodhanudu matrame miguluthadu. Duryodhanudu tananu taanu jaladigbandham chesukuntaadu.

Setrushesham undakudadhu kada ani, Duryodhanuni baytaku rappinchadaniki chala prayatnishtaru Pandavulu. Rechagotte vyakyalu enno antaaru.

Chivaraku Dharmaraaju ila antaadu “tana tammula lo a okkarinaina enchukuni yudham chesi gelisthe rajyam tanake ichesthamu” ani. Aa mata vinna duryodhanudu bayataku vasthadu.

Khaiyyanikaina viyyanikaina sari toogali ani antaaru. Kabatti duryodhanudu tana ku samaujji ina Beemuni enchukuntaadu.

Iruvuri Madhya beekaraporaatam jaruguthundi. Chivaraku Beemudu Duryodhanuni Jayisthadu.

Ila oke amsa lo puttina varantha Beemuni chethilo Odi pranalu kolpotharu.

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Druvataara…

Okaanoka Maharaaju ki idharu bharyalu. Suneechi, Suruchi. Suneechi kumarudu Druvudu, Suruchi kumarudu Uthamudu.

Suneechi idhari kumarulani okelaga chusthundi kani Suruchi matram druvakumarudini china chupu chusthundi. Pyga maharajju suruchi ki o varam prasadisthadu, tana(Suruchi) kumarude simhasanam adistinchali ani…

Oka naadu, Druvuni puttina rooju naadu, nindu sabhalo uthamudu tandri vadilo kurchuni undaga druvudu kuda kurchobotundaga. Suruchi Druvudu kurchodaniki velledu ani Druvuni krindiki nettesthundi. Adi chusi Uthamudu tana talli chesedi chala tappu ani chepthadu. Neevu naa tallivee kaadu nenu nee biddane kaanu ani asahyinchukuntaadu. Annaku sthanam leni chotu naaku ledu ani antaadu.

Manasunochukunna Druvudu edusthu velthundaga Naradhamaharshi ila antaadu “ Naa chinnappudu nannu kuda evaru vadilo kurchopettukoledu, Appudu nenu tapassu chesi Narayanudi vadilo sthanam ivvmani varam koranu. Ippudu nannu evaru dinchaleru” ani. Druvudu nenu kuda Narayanudi vadilo kurchuntaanu ani antaadu. Neevu raja kumarudavu neevalla kaadu neevu poyi nee amma vadilo kurcho po ani antaadu Naradhudu. Aa mata vinna Druvudu tapassu cheya nischayinchukuntaadu.

Talli tandri aaservadam teesukuni bayaluderutundaga Utamudu addupadathadu. Neevu lekunda nenu undalenu anna antoo…

Aa rooju ratri evariki cheppakunda illu vidichi velladalachukuntaadu Druvudu. Tapassu cheyadaiki ela velledi, Ekkadiki velledi, Nee vadilo ela kurchunedi ani baghavanthuni aduguthadu. Oka Jyoti roopam lo narayanudu daari chuputhadu. Ala Madhuvanaaniki cherukuntaadu Druvudu.

“Om Namo Narayanaya” anna mantram japinchamani Upadesisthadu Naradhudu.

Anna meeda benga pettikunna Uthamudu anarogyam to badapaduthuntadu. Druvakumarudu madhu vanam lo unnatlu samacharam vachindi anoo maharaajuku vinnavstharu raja bhatulu. Aa mata vinna Uttama kumarudu annanu vethukutoo adavaulaki velthadu. Daari tappipothadu.

Akkada Madhuvanam lo Druvudu Tapasu prarambhistadu. Aa tapo balam valla Indruni simhasanam kuda vanakuthundi. Indrudu yama dootalanu pamputhadu varu akkadiki vellagane Narayana mantram japisthu sapa vimochanam kaluguthundi. Iha laabham ledu ani Indrudu Rambani, Druvunu talli roopam daalchi akkadaku vellamani adesistadu. Akkdaku vellina rambhani chudakundane taanu rambha ani tana talli kadu ani tirigi velipomani aagrahisthadu.

Narayanudu Indruni roopam lo pratyaksham iyyi inti vadha tana talli eduruchustondi ani velli po ani antaadu. Aa mata ki Druvudu aagraham to Indruni sepinchabote ventane taanu indrudu kaadu Naarayanudu ani tana viswaroopam darsanamisthadu Naarayanudu.

Dhanyudu ina Druvudu thanaku evaroo tolaginchaleni oka stanam prasadinchamani vedukontaadu.

“Neevu Druva Nakshatram ga velugondutaavu. Saptarushi mandalam nee chutu untundi” ani varam prasadistadu.

Vishayam telisina Raaju Druvuni chusenduku Madhuvananiki veltadu. Talli tandrulaku padabhivandam chesi pina talli ina Suruchi ekkada ani aduguthadu. Taanu chesina tappuku tanani manninchamani pinatalli Druvudini vedukuntundi.” Meeru pedhavaaru ala anakudadhu, mevvallane kada naku Narayanuni darsana bagyam kaligindi” ani tammudu Uttamudu edi ani adagaga. Tanakosame vethukutu Madhuvanani vachi kanipincakunda poyadu ani rodisthundi. Oka maharshi Uttamudini teesukuni vashadu. Utaamudu Druvuni chudagane santoshamto anna daggaraku paruguteestadu.

Aakasam lo eppudu merusthu kanipinchede Druvataara.

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Pandavulalo Dharmaraaju Dharmaniki, Beemudu Gadhayuddaniki, Arjunudu Viluvidyaku ila vari pratyekatalu vintuntaamu…

Kaani Nakula Sahadevula pramukhyam pedhaga vinamu…

Nakuluni Pratyekata emito eevalti Idi Meeku Telusa lo chudam.

Pandavulalo Nalugava vaadu Nakuludu. Nakuludu Sahadevudu Kavalapillalu. Veeriruvuru Aswinidevathala anugraham to Maadri janmisharu.(aswini devathalu kuda kavalale).

Nakuludu chala andagaadu. Manmadhuni tarwata antati andagaadu nakulude. Nakuludu Gurralaku sikshana ivvadam lo ditta. A jaati guraniki elanti aharam ivvalo vatiki ela sikshana ivvalo nakuluni baga telusu.

Agnyathvaasam lo unnapudu viraatuni koluvu lo Nakuludu Gurralaku samrakshakuni ga unnadu. Thana andam kanipinchakunda, tanani evaru gurthinchakudadhu ani tana vanti ninda dummu dhooli poosukune vaadu.

Drwpadi to Nakuluniki oka kumarudu janmisthadu vaani peru Satanikudu. Karenumati ane amenu kuda pelli chesukuntaadu, ame valla kaligina kumarudu Niramitrudu. Beemudu Jaraasandhuni vadincaka Jarasandhuni kuthurini Nakuludu vivaham chesukuntaadu.

Varsham paduthunnapudu taanu tana gurram tadavakunda undagaladu Nakuludu. Ela antaara??

Adenandi Nakuluni pratyekatha.

Kattisaamu lo andhivesina cheyi. Kumbhavrusti lo kuda tannu tana gurramu tadavakunda katti tippukuntu vellagaladu... Anduke Darma raaju Nakuluni Pandavula senapati ga niyamisthadu.
Nakuluni ki inko pratyekatha kuda undi,Bavishyatu lo em jaruguthundo cheppagaladu kaani kevalam okesari cheppagaladu.

Duryodanudu krukshetra yudhaniki mundu Nakuluni dagaraku vachi Yudham lo evarugalustharu ani adagaga, oka parvatam pai unna raayi paina evaraithe munduga pathakanni eguravestharo varini vijayam varisthundi ani chepthadu. Aa mata cheppina ventane aa vishayam marachipothadu Nakuludu.

Beemudu aa vishayanni vintaadu. Duryodhanudu, patakanni eguraveyataniki ventane tana sainyanni pamputhadu. Beemudu parvatanni adirohinchataniki munde duryodhanuni sena akkadaku cherukuni untundi varito poradi,Beemudu patakanni eguravesthadu.

Adandi Nakuluni pratyekatha….

Sahadevuni Pratyekata to malli repati Idi Meeku Telusa lo kalusthanu…

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Ninna Nakuluni Gurinchi chusamu kada...

Sahadevuni Prathyekate eevalti Idi Meeku Telusa...

Sahadevudu Pandavulalo Aidava vaadu. Aswini devathala anugraham to Madri ki janminchina kavalalalo rendo vaadu.

Nakuluni vale Sahadevudu kuda andagaadu. Govulananu samrakshinchadam lo Sahadevudu ditta. Anduke Agyathavasam lo unnapudu Viraatuni koluvu lo Sahadevudu govula kaapariga cherataddu.

Dwpadi to Sahadevunu kaligina Kumarudu Sutrasenudu. Sahadevudu inkokarini kuda pelladadu ame to kaligina kumarudu Suhotrudu. Jarasandhuni manavaralini kuda vivaham chesukuntaadu.

Annatlu meeku gurthunda ninna Nakuluni gurinchi cheppinappudu nakuludu Jaraasandhuni kumarthenu chesukunnadu ani cheppanu, ikkada sahadevudu jarasandhuni kumarudu (jarasandhuni kumarudu peru kuda Sahadevudu a) ina sahadevuni kumarthenu vivaham chesukuntaadu.

Pandavullo andarikanna telivaina vaadu Sahadevude, Devaguruvaina Brihaspati kanna telivaina vaadu ani antaaru.

Sahadevudu Manchi jyothiskudu. Kuruksetra yudham lo Em jaruguthundi ani mundugane sahadevuni telusu. Kaani thanu aa vishayanni bayataku chepthe tana tala mukkalaipothundi ani sapam untundi. Anduke em jarigina mounam ga untadu Saadevudu.

Sreekrushnudu okasari Sahadevuni kurukshetram yudham jaragakunda apalante em cheyali ani aduguthdu. Sreekrushnudu ni kattesi bandhinchali, dhuryodhanuni to saha Pandavulanu adavulaku pampali ani chepthadu.

Okasari Duryodhanudu kurukshetra udha samayam lo, Sahadevuni dagaraku vachi Ammavariki bali ivvali muhurtham pettamani adagaga Amavasya taruvatha vache Padyami roojuna bali is the vijayam varisthundi ani chepthadu.

Darma raaju, sreekrushnudu adenti setruvu ki vijayam varisthundi ani muhurtham enduku cheppav ani adigithe. Taanu chanipinaina chanipothanu kaani thana dharmanni veedanu ani cheptadu.(Idi sreekrushnudu bhagavadgitalo upadesisthadu). Sreekrushnudu Bhagavadgita upadesinchadinikante munde anduloni vishayalani Sahadevudu anusarinchevaadu.

Nakuluni vale Sahadevudu kuda kattisamulo manchi praveenyam kalavaadu. Jittulamari Sekuni mama ni hatamarusthanu ani pratigna poonatadu Sahadevudu. Kurukshetram yudham mugiyadaniki rendu roojula mundu sekunini hatamarusthadu Sahadevudu.

Adandi Sahadevuni pratyekata…

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Beeshma Ekadasi.

Enti ee Beeshma ekadasi. Enduku chesukuntamu, Ela chesthamu….

Arjunudu prayoginchina baanam valla Beeshmudiki teevra gaayalu avthayi. Tandri ichina icamaranam valla uttarayana punya kaalam vache varaku Beeshmudu ampasayya meeda untaadu.

Sree krishnudi adesam meraku Pandavulaku Raaja dhamalu, Mokshdharmalu, Yagna dharmalu ila Dharma sookshmalanu Bodisthadu.

Tarwatha Dharma raaju korika meraku Vishnusahasranama Stotranni Upadesistadu.
Maaga sudha astami naadu Beeshmudu Paramapadinchadu. Aa roojuni Beeshmastami ani antaaru. Aa rooju Beeshmuniki sradhakarmalu arpinche sampradayam undedi ani padma puram lo undi anta.
Beeshmuni Vishnu bhakti ki nindarsanam ga Beeshmastami taruvatha vache Ekadasini “ Besshmekadasi” ga perkontaaru.
Ee Maaga sudha ekadasi naadu upavaasa deeksha chapatti Vishnusahasranaama Paarayana chesinaaaru Jeevanmuktulavutharu.
(Beeshmudu chanipoyindi Ekadasi rooje ani kuda antaaru anduke Beeshmaekadasi chesukuntamu ani antaaru.)

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Vidhura neeti ani okasari eppudo cheppanu meeku gurthunda??

Vidhura neeti – Sukra Neeti ani vine untaaru….

Asalu vidhura neeti sukra neeti manavukalu upayogapadathaya? Vaati prabhavam ela untundi? Neti kaalam lo…

Vidhura neeti manaku sarvakaalalonu upayogapaduthundi.

Durmargulaina putruni pai mamakaaram to dharmanni mariachi, sokavyakula chittudaina drutaraastuniki Vidhurudu bodinchina neeti manavulandariki upayogapaduthundi.
Udaharanaku

“Eershya ghrunee tva santhustaha krodhano nityasankitaha
Para bhargyopa jeevecha shade te duhkha bhaginaha”

Ante “Itharula sampadalu, vidhya chusi asooya padevaadu, asahinchukone vaadu, asantustudu, kopisti, nityam sokinchevaadu, itharula dhanam to jeevinchevaadu- ee aaruguru duhkhalani anubhavistharu.”

“kaamam, krodam, lobham, moham, madam, maatsaryamane aaruguru satruvulanu dooram ga unchite, manavudu sukhasanthoshalanu anubhavisthadu” ani Vidhuraneeti chebuthondi.

Vidhura neeti lo manava janma sardakathaku ilanti sookthulu enno unnati.

Iha Sukra neeti vishayaniki vasthe…

Sukrudu Asurula guruvu. Asurulu indreeya loluru. Abaddalu ekkada cheppavacho aayana Balichakravattiki chebutadu.

Saakshat sreemahavishnuvu vamanuni roopam lo vachi daanam adigithe, adiginadi isthanantunna Balini aapenduku chusthadu sukrudu.

Aa daanam jaragakunda aapenduku viswaprayatnam chesthanu sukrudu.
Sukra neeti aacharaneeyam kaadu.

“vaarijakshulandu vaivahikamulandu pranavithamaana bhangamandu bomkavachu naghamu vondee dadhipa” ani Sukraneeti.

Ante “ O asrura raja! Streela vishayam lo, vivahallonoo, Prananiki, Dhananiki,
Maananiki Bhangam kaligetappudu abaddalu cheppavachu” antaadu Sukracharyulu.

“Satyameva Jayate na nrutam” Satyame chivaraku gelisthundi, abadam kaadani Vedam chebuthondi.

Anduke “Sukra Neeti Vadhu - Vidhura Neeti Mudhu”

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Kaakasurudu

SeetaDevi mandakini teerana sedateerutundaga, kaki roopam lo vachi ameku nirabhangam kaligitsthadu.

Adi chuchina Sree Rama chandrudu oka Darba nu banam ga malichi ekkupedathadu antha Kaakasurudu manninchamani seranuvedaga, “Neenu ekkupettina banam vrudakaradu edaina oka amgam samarpinchuko” ani antaadu.

Chesedi emi leka kaakasurudu oka kantini arpinchukuntaadu.

Appatinundi Kaakulaku oka kanne kanipisthundi ani antaaru….
(Naaku gurthunnanthavaraku kaakulaku 180 degrees matrame kanipisthuni ani antaaru mari)

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Exercise

2010-10-11T22:32:00.000-07:00

The shape of our Abdomen and Body Starts and Ends at our Kitchen and not at any Gym

Avoid Oil, sugar and Fatty foods,Outside stuff ,Food in packets as much as you can

Suddenly skipping ur meals is dangerous and there will be chances that you may also fall down or will become very weak

Excess of Food and Improper diet ,Improper Timings and Less Intake of Food

All the above will make u look dull , act dull and feel like Dead and

even hair fall will become ur lifestyle apart from cholesterol etc

Generally every One will talk or suggest the same thing that worked for them or what they have seen or known

So here first thing u need 2 know is

Know ur Body see what It needs ,Dont just do what every one is doing
Dont take same type of Food take a mixture of diff varieties

Eat lots of Fiber

Morning
Empty stomach drink a small gals of warm water mixed with Honey
this will keep u Active to some extent
After 30 min try 2 drink 2 - 4 glasses of water

At Breakfast take some Milk with oats and also add some protein powders

At evening take Green tea
Green Tea works wonder when we r depressed or feeling low energy and want some freshness It will also reduce Fat

Night ;- Try 2 have lite foods (intake of calories should be less)
like Rotis or fruit salad , take anything which has less Oil and Fat

People who eat Rice

Dont stop it But eat with measurement take a small Bowl or a Cup or carriages which People generally take for Offices

Take only one Cup of Rice and eat that with equal or more amount of Dal and Curry
Rice should be less or equal to then the Dal or Sabji which we add

This can be taken Only Once At lunch or at Dinner
.
Imp;- Drink min 8 liters of water per day , eat more Fiber take les intake or avoid Fatty and oily foods

Exercices Not only brings u back in shape and reduces ur Fat But also make u super active and builds confident at ur Work place
U get more Friends and can Try all sorts of Clothes that work on u
U will get More Attention
and Best thing is It gives great Look to the Skin and keeps it Fresh
If u any time went out of Control and eats lots of ur Fav Food then Do more exercise and keep ur Body in Control
Just spending 45 mins is more then enough
Its a Complete Mind and Body Toning

I will present some Simple Exercises... to keep you fit and avoid back pain.
Need not visit a gym, your home may be the ideal place.
Enjoy a healthy living....
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I guess It will be Helpful to some extent
Try to follow this for 1 week see if it works for u or not then Make it as your Lifestyle :)

Surya Namaskar: A Great Exercise Routine

2010-07-17T11:05:00.000-07:00

Surya Namaskar: A Great Exercise Routine

Many people look for the best exercise routine to help them stay in good shape. Here is something that has been around for thousands of years and has withstood the test of time. It strengthens the body, circulation, the breathing, and keeps the body limber and in shape. And you can have this completely free of charge, without a fitness coach, by simply using the following instructions.

"Surya Namaskar" is Sanskrit which means obeisance or prostrations (Namaskar) to the sun (Surya). It implies that one rise before sun rise in order to do this exercise or pay obeisance to the rising sun. This is around 5 to 5:30 AM. Of course, this exercise is good no matter what time you may use it, but it is best done while the stomach is empty, before eating. It is a yogic exercise which consists of ten particular postures, one following another, in a fixed, cyclic order to ensure improvement and good health in one's digestion, agility, rejuvenation, beauty and longevity. It will also help one lose weight and trim the waist. There is no equipment to buy, or membership to a gym or fitness club that must be purchased. You just need a little space in your apartment or home. If, however, you begin to feel short-breathed or dizzy, then take a break. Also, pregnant women should not practice it, but can continue it during their period because it can help digestion and the flow of energy and outflow of waste needed at this time.

POSTURE 1: First you stand erect, ready to face the early morning sun. Stand straight with chest out and spine erect, looking forward with hands folded in front of the chest where the heart is located. It is like a stance of prayer in respect for the sun. Once you start doing the routine, you spend about one second in this pose, and the others that follow. Of course, if one is weak or aged, or if you are new to the routine, you may take this a little slower.

POSTURE 2: Now, while inhaling, raise your arms up in the air while keeping the hands together, and arch your self backwards as far as you can go, forming a crescent-like curve from your feet to the hands. This posture helps retain the flexibility of the spine.

POSTURE 3: Now, while exhaling, bring your hands down to your feet so that you quickly bend forward at the waist, while keeping the legs as straight as possible. The best position is to bring the hands flat to the floor on either side of your feet, while keeping the head as close to the knees as you can. If you are not that flexible, then just do the best you can. The most important aspect of this pose is that it squeezes the stomach and assists in digestion to extract any vitamins and nutrients in one's food, which helps turn it into blood. It also loosens any fat that has accumulated there. Postures 2 and 3 are actually the easiest to do, so if you cannot do the others, at least do these.

POSTURE 4: From position three, while inhaling, put your hands on the floor and lower your hips and stretch your left leg back as far as you can, letting the foot rest on the toes and the knee touch the ground, while you bend your right leg in a crouching stance, letting the right knee come up to your chest. Keeping your hands flat on the ground, your arms straight, arch your head upward and back so you are looking at the ceiling or sky. This forms a crescent shape from the left heel up to the top of your head. This position helps ensure flexibility of the spine and immunity from diseases in the left leg muscles and ligaments.

POSTURE 5: While exhaling, now keep your hands flat on the ground and carry the right leg back to parallel the left leg, sided by side, both feet pressing firmly flat against the floor, while bringing your hips up into the air as high as they will go. Keep your arms and back in a straight line as your head faces the ground, and bring the chin to the chest, making you look at your knees. This makes your body form an upside down "V" or a triangle between you and the floor.

POSTURE 6: Now, while keeping the hands and feet in the same places, having fully exhaled hold the breath and bring your hips down while moving the head and shoulders forward, straightening the whole body near the floor. Keep the face downward with the forehead, the chest and knees lightly touching the ground, and the hips slightly raised. With the forehead, chest, and two palms, knees, and feet touching the floor, it is called Sashtang Namaskar, or prostrations with eight points touching the floor. Do not touch abdomen or nose.

POSTURE 7: The next posture, while inhaling, flows from position 6, which is done merely by straightening your arms and lifting your chest upward and arching your head back so that you are looking at the ceiling. Your feet and knees rest on the floor while your arms hold the rest of your body a little above it. Again you form a body-length crescent, from your feet up to your head. This yogic position is known as "the cobra".

POSTURE 8: Now exhale and let your body flow into position 5 again by lowering your head and chest, keep your arms and legs straight, and raise your hips as high as they will go. As your head faces the ground, keep your arms and back in a straight line and bring the chin to the chest, making you look at your knees, which forms an upside down "V" again.

POSTURE 9: Now, while inhaling, we flow into the same position as number four, but stretch the other leg. So we first bend the left leg and bring the left foot forward on the floor. Keeping your hands flat on the ground, bring your hips down while moving the chest and head forward, allowing the left knee to reach up to the chest, and then arch your head up and back. The right foot stays in its place, letting the foot rest on the toes, which makes the right leg get stretched backward when your chest moves forward. This gives the body a crescent shape from the right heel up to the top of your head. This position helps ensure flexibility of the spine and immunity from diseases in the right leg muscles and ligaments.

POSTURE 10: Now we go back into posture three. Keep your hands in place as you bring your right leg forward to be parallel with the left leg. With both feet flat on the floor (if you can keep them that way), and the legs kept straight, the body is bent at the waist, while exhaling, with the forehead touching the knees (if you can bend this much). If you are not this flexible and cannot bend like this, then simply do it as best you can and keep the head as close to the knees as possible.

POSTURE 11 - 12: Now, while inhaling, stand up and raise your arms up in the air while keeping the hands together, and arch your self backwards as in posture number two.

Hold this for a second and then go back into posture number one and join the palms in front of your chest as in prayer. Now the whole cycle of postures is completet and can start again for the next Surya Namaskar.

You may want to do each posture separately the first time you do this to familiarize yourself with each one. Then begin to do it as a flowing movement from one to the other, through all ten postures. Do it as a cycle of 100 Surya Namaskars, or even more, if you want. You will certainly notice the difference in your health, weight, flexibility, energy level, and even overall attitude.

The idea is that you do about 100 Surya Namaskars every morning, and the time to do them should not be a consideration. With practice, these poses will flow more smoothly and quickly. If each pose lasts about a second, then the full Surya Namaskar can be done in about 10 seconds or so.

Surya Namaskara ---> Salutations to SUN

2010-07-17T05:44:00.000-07:00

Salutations to the Sun

The 12 Names of Surya { the Sun God }

1
2
3
4
5
6
7
8
9
10
11
12

Om
Om
Om
Om
Om
Om
Om
Om
Om
Om
Om
Om

Mitraya namah (The friend of all)
Ravaye namah (Praised by all)
Suryaya namah (The guide of all)
Bhanave namah (The bestower of beauty)
Khagaya namah (Stimulator of the senses)
Pushne namah (The nourisher of all)
Hiranyagarbhaya namah (The creator)
Marichaye namah (Destroyer of disease)
Adityaya namah (The inspirer)
Savitre namah (The purifier)
Arkaya namah (The radiant)
Bhaskaraya namah (The illuminator)

- Surya Namaskar -

Obeisances to Surya, the Sun God

Prostration to Him who is affectionate to all.

Prostration to Him who is the cause for change.

Prostration to Him who induces activity.

Prostration to Him who diffuses Light.

Prostration to Him who moves in the sky.

Prostration to Him who nourishes all.

Prostration to Him who contains everything.

Prostration to Him who possesses rays.

Prostration to Him who is God of gods.

Prostration to Him who produces everything.

Prostration to Him who is fit to be worshipped.

Prostration to Him who is the cause of lustre.

The 108 Names of Surya
Brahma once recounted to the sages the one hundred and eight sacred names of Surya. The Brahma Purana lists these names and we reproduce them in nine groups of twelve names each.
(1) Surya, Archana, Bhagavana, Tvashta, Pusha, Arka, Savita, Ravi, Gabhastimana, Aja, Kala, Mrityu.
(2) Dhata, Prabhakara, Prithivi, Jala, Teja, Akasha, Vayu, Parayana, Soma, Brihaspati, Shukra, Budha.
(3) Angaraka, Indra, Vivasvana, Diptamshu, Shuchi, Shouri,Shanaishvara, Brahma, Vishu, Rudra, Skanda, Vaishravana.
(4) Yama, Vaidyuta, Jathara, Agni, Aindhana, Tejohapti, Dharmadhvaja, Vedakarta, Vedanga, Vedavahana, Krita, Treta.
(5) Dvapara, Kali, Sarvasurashraya, Kala, Kashtha, Muhurta, Kshapa, Yama, Kshana, Samvatsara, Ashvattha, Kalachakra.
(6) Vibhavasu, Shashvata, Purusha, Yogi, Vyaktavyakta, Sanatana, Kaladhyaksha, Prajadhyaksha, Vishvakarma, Tamonuda, Varuna, Sagara.
(7) Amsha, Jimuta, Jivana, Ariha, Bhutashraya, Bhutapati, Sarvalokanamaskrita, Shrashta, Samvartaka, Vahni, Sarvadi, Alolupa.
(8) Anata, Kapila, Bhanu, Kamada, Sarvotamukha, Jaya, Vishala, Varada, Sarvabhutasevita, Mana, Suparna, Bhutadi.
(9) Shighraga, Pranadharana, Dhanvantari, Dhumaketu, Adideva, Aditinandana, Dvadashatma, Ravi, Daksha, Pita, Mata, Pitamaha.

Surya

2010-07-17T05:37:00.000-07:00

Suryastakam

ఆదిదేవ నమస్తుభ్యం ప్రసీద మభాస్కర
దివాకర నమస్తుభ్యం ప్రభాకర నమోస్తుతే

సప్తాశ్వ రధ మారూఢం ప్రచండం కశ్యపాత్మజం
శ్వేత పద్మధరం దేవం తం సూర్యం ప్రణమామ్యహం

లోహితం రధమారూఢం సర్వ లోక పితామహం
మహాపాప హరం దేవం తం సూర్యం ప్రణమామ్యహం

త్రైగుణ్యం చ మహాశూరం బ్రహ్మ విష్ణు మహేశ్వరం
మహా పాప హరం దేవం తం సూర్యం ప్రణమామ్యహం

బృంహితం తేజసాం పుంజం వాయు మాకాశ మేవచ
ప్రభుంచ సర్వ లోకానాం తం సూర్యం ప్రణమామ్యహం

బంధూక పుష్ప సంకాశం హార కుండల భూషితం
ఏక చక్రధరం దేవం తం సూర్యం ప్రణమామ్యహం

విశ్వేశం విశ్వ కర్తారం మహా తేజః ప్రదీపనం
మహా పాప హరం దేవం తం సూర్యం ప్రణమామ్యహం

తం సూర్యం జగతాం నాధం జ్నాన విజ్నాన మోక్షదం
మహా పాప హరం దేవం తం సూర్యం ప్రణమామ్యహం

సూర్యాష్టకం పఠేన్నిత్యం గ్రహపీడా ప్రణాశనం
అపుత్రో లభతే పుత్రం దరిద్రో ధనవాన్ భవేత్

ఆమిషం మధుపానం చ యః కరోతి రవేర్ధినే
సప్త జన్మ భవేద్రోగీ జన్మ కర్మ దరిద్రతా

స్త్రీ తైల మధు మాంసాని హస్త్యజేత్తు రవేర్ధినే
న వ్యాధి శోక దారిద్ర్యం సూర్య లోకం స గచ్ఛతి

ఇతి శ్రీ శివప్రోక్తం శ్రీ సూర్యాష్టకం సంపూర్ణం

This too shall Pass!

2010-07-02T20:55:00.000-07:00

Once a king called upon all of his wise men and asked them, ” Is there a mantra or suggestion which works in every situation, in every circumstances, in every place and in every time. In every joy, every sorrow, every defeat and every victory? One answer for all questions? Something which can help me when none of you is available to advise me? Tell me is there any mantra?”

All the wise men were puzzled by the King’s question. They thought and thought. After a lengthy discussion, an old man suggested something which appealed to all of them. They went to the king and gave him something written on paper, with a condition that the king was not to see it out of curiosity.

Only in extreme danger, when the King finds himself alone and there seems to be no way, only then he can see it. The King put the papers under his Diamond ring.

Some time later, the neighbors attacked the Kingdom. King and his army fought bravely but lost the battle. The King had to flee on his horse. The enemies were following him. getting closer and closer. Suddenly the King found himself standing at the end of the road - that road was not going anywhere. Underneath there was a rocky valley thousand feet deep. If he jumped into it, he would be finished…and he could not return because it was a small road…the sound of enemy’s horses was approaching fast. The King became restless. There seemed to be no way.

Then suddenly he saw the Diamond in his ring shining in the sun, and he remembered the message hidden in the ring. He opened the diamond and read the message. The message was - ” THIS TOO SHALL PASS”

The King read it . Again read it. Suddenly something struck him - Yes ! This too will pass. Only a few days ago, I was enjoying my kingdom. I was the mightiest of all the Kings. Yet today, the Kingdom and all his pleasure have gone. I am here trying to escape from enemies. Like those days of luxuries have gone, this day of danger too will pass. A calm came on his face. He kept standing there. The place where he was standing was full of natural beauty. He had never known that such a beautiful place was also a part of his Kingdom.

The revelation of the message had a great effect on him. He relaxed and forgot about those following him. After a few minutes he realized that the noise of the horses and the enemy coming was receding. They moved into some other part of the mountains and were near him.

The King was very brave. He reorganized his army and fought again. He defeated the enemy and regained his empire. When he returned to his empire after victory, he was received with much fanfare. The whole capital was rejoicing in the victory.

Everyone was in a festive mood. Flowers were being showered on King from every house, from every corner. People were dancing and singing. For a moment King said to himself,” I am one of the bravest and greatest King. It is not easy to defeat me. With all the reception and celebration he saw an ego emerging in him.

Suddenly the Diamond of his ring flashed in the sunlight and reminded him of the message. He open it and read it again: “THIS TOO SHALL PASS”.

He became silent. His face went through a total change - from the egoist he moved to a state of utter humbleness. If this too is going to pass, it is not yours. The defeat was not yours, the victory is not yours. You are just a watcher. Everything passes by. We are witnesses of all this. We are the perceivers. Life comes and goes. Happiness comes and goes. Sorrow comes and goes.

Now as we have read this story, just sit silently and let's evaluate our own life. This too will pass. Let's just think of the moments of joy and victory in our life. Think of the moment of Sorrow and defeat. Are they permanent ? They all come and pass away.

Life just passes away. There is nothing permanent in this world. Every thing changes except the law of change. Think over it from our own perspective, we have seen all the changes. We have survived all setbacks, all defeats and all sorrows. All have passed away. The problems in the present, they too will pass away. Because nothing remains forever. Joy and sorrow are the two faces of the same coin. They both will pass away.

P.S: We have just witnessed a change. Let's experience it, understand it, and enjoy the present moment - this too shall pass !

The sanathana dharma --- I belong to this

2010-06-29T19:53:00.002-07:00

Here I would like point out every question that is raised by other religions
and also by us and also some sort of questions hidden in our heart
---
The following are the most common questions

1) Hinduism is a way of life so it is not exactly a religion
Ans:- partially true

2)people who are spiritual need not be religious
Ans :- without love on god the essence of spirituality is hidden no matter how much u know
yet they can achieve what they want coz love is not force

3)I am confused because in Hinduism there are countless gods
every person worships different god
every person says his/her god is great/supreme and we can attain Moksha or gain happiness only by praying to their god
some says goddess Shakti is supreme and for some lordvishnu and some says lordshiva and some even say lordkrishna
so who is supreme and whom i have 2 pray
Ans: this doubt or fight is there from the beginning and all the above gods r equal
in shiva purana shiva is mentioned
in vishnu purana vishnu is mentioned
and in shakti purana shakti is mentioned

Before srusti bramand is one

God is one
he made himself to many rupas and many names so that he can be reached by every type of mind
so when u pray your god
you are praying the only god who made this entire Srusti
who made trimurti
who made each lokas
who is there in everything, in everybody
the entire srusti is born in him and we are living in him and will die in him
he is the only god who made trimurti , he is the only god who is above 3 states
he is the only god whos presence is there in every god and in every place

those who worships a single god with full devotion and who see other gods as his messengers or followers and if he/she insults them
then their atma never gets purification
its true

So the power(shakti) present in every god is same
and given by the supreme god (shiva, vishnu,shakti etc)
vedas also said same thing
and every pure devotee said this thing
adi shankaracharya said to worship vishnu equally and veda vyas said to worship shiva equally

The story :-

when shri adi sankaracharya visits kashi
near a river bank he saw a old man trying to learn
some language and saying "dukrunkarine "
guruji asked why he was learning it now and what for
the man said that he will learn this language first and after that he will study all sastras and then all vedas and then will know the true form of god

Then swamiji said

"bhaja govindam bhaja govindam
govindam bhaja mudamathe samprate^u sanite
nahi nahi rakshate dukrunkarine"

when death arrives your doubts or your knowledge on religions(who is supreme) or castes(i am from great caste) or in books(puranas) will not save u
only the name of god will save u

In shivaism the greatest bhakta is vishnu
worshiped lord shiva in many ways and in vishnuism greatest bhakta is shiva
worshiped lord vishnu in many ways
no doubt in this.

4) why we have sex sculptures on temples (kajurahoo)
Ans:
this is the question that people ask hindus with a cheap laugh and loud
look at them and answer with proud and louder then them
in that temple we not only have sex sculptures but also many other like people carving and doing some works (dailys works to earn)
the main reason why they r carved us to rem always the following thing
when we visit any temple we first wash our body and make it clean
but when we are inside the temple we will be busy discussing about our profession works or personal matters and busy in fighting others
that is not the correct way
we should leave our thoughts outside which are personalthoughts (about our relations) and desires (sex thoughts ) and our professional thoughts (about office discussions ) and should only concentrate on god
try to immerse in him

With ur eyes see only god
with ur mouth say only his name
with ur ears hear only his name
with ur heart feel only his presence
by doing this not only our body but our mind and heart will also get cleaned
and will be totally concentrated on god
will be immersed in his beauty
that is the reason such carvings are made only outside to tell us every time to leave them outside but there will be no such carvings inside the temple or garbhagudi (gods place)
the first quality to see or to visit god is to become pure
when we become pure as god then only we can see god
this is the greatness our our culture be proud to born in this culture
be proud to born in hinduism in sanatana dharma
which says the god who made u , who made this entire universe , who protects
who creates and destroys when time ends
who is there everywhere is also present in our heart in our soul
when we know this we can see god in ourself
to see god we have to become and get his qualities
this is the greatness of our culture which is dying due to ignorance or
either by conversions.

Why do we have a prayer room?

Most Indian homes have a prayer room or altar. A lamp is lit and the Lord
worshipped each day. Other spiritual practices like japa (repetition of the Lord’s name),
meditation, paaraayana (reading of the scriptures), prayers, and devotional singing etc is
also done here. Special worship is done on auspicious occasions like birthdays,
anniversaries, festivals and the like. Each member of the family - young or old -
communes with and worships the Divine here.
The Lord is the entire creation. He is therefore the true owner of the house we live
in too. The prayer room is the Master room of the house. We are the earthly occupants of
His property. This notion rids us of false pride and possessiveness.
The ideal attitude to take is to regard the Lord as the true owner of our homes and
us as caretakers of His home. But if that is rather difficult, we could at least think of Him
as a very welcome guest. Just as we would house an important guest in the best comfort,
so too we felicitate the Lord’s presence in our homes by having a prayer room or altar,
which is, at all times, kept clean and well-decorated.

Also the Lord is all pervading. To remind us that He resides in our homes with us,
we have prayer rooms. Without the grace of the Lord, no task can be successfully or
easily accomplished. We invoke His grace by communing with Him in the prayer room
each day and on special occasions.
Each room in a house is dedicated to a specific function like the bedroom for
resting, the drawing room to receive guests, the kitchen for cooking etc. The furniture,
decor and the atmosphere of each room are made conducive to the purpose it serves. So
too for the purpose of meditation, worship and prayer, we should have a conducive
atmosphere - hence the need for a prayer room.
Sacred thoughts and sound vibrations pervade the place and influence the minds
of those who spend time there. Spiritual thoughts and vibrations accumulated through
regular meditation, worship and chanting done there pervade the prayer room. Even when
we are tired or agitated, by just sitting in the prayer room for a while, we feel calm,
rejuvenated and spiritually uplifted.

Why do we light a lamp?

In almost every Indian home a lamp is lit daily before the altar of the Lord. In
some houses it is lit at dawn, in some, twice a day – at dawn and dusk – and in a few it is
maintained continuously (Akhanda Deepa). All auspicious functions commence with the
lighting of the lamp, which is often maintained right through the occasion.
Light symbolizes knowledge, and darkness, ignorance. The Lord is the
"Knowledge Principle" (Chaitanya) who is the source, the enlivener and the illuminator
of all knowledge. Hence light is worshiped as the Lord himself.
Knowledge removes ignorance just as light removes darkness. Also knowledge is
a lasting inner wealth by which all outer achievement can be accomplished. Hence we
light the lamp to bow down to knowledge as the greatest of all forms of wealth.
Why not light a bulb or tube light? That too would remove darkness. But the
traditional oil lamp has a further spiritual significance. The oil or ghee in the lamp
symbolizes our vaasanas or negative tendencies and the wick, the ego. When lit by
spiritual knowledge, the vaasanas get slowly exhausted and the ego too finally perishes.
The flame of a lamp always burns upwards. Similarly we should acquire such knowledge
as to take us towards higher ideals.
Whilst lighting the lamp we thus pray:
Deepajyothi parabrahma
Deepa sarva tamopahaha
Deepena saadhyate saram
Sandhyaa deepo namostute
I prostrate to the dawn/dusk lamp; whose light is the Knowledge Principle (the
Supreme Lord), which removes the darkness of ignorance and by which all can be
achieved in life.

Why do we prostrate before parents and elders?

Indians prostrate before their parents, elders, teachers and noble souls by touching
their feet. The elders in turn blesses us by placing his or her hand on or over our heads.
Prostration is done daily, when we meet elders and particularly on important occasions
like the beginning of a new task, birthdays, festivals etc.

In certain traditional circles, prostration is accompanied by abhivaadana, which serves to introduce one-self, announce one’s family and social status.
Man stands on his feet. Touching the feet in prostration is a sign of respect for the
age, maturity, nobility and divinity that our elders personify.

It symbolizes our recognition of their selfless love for us and the sacrifices they have done for our welfare.
It is a way of humbly acknowledging the greatness of another. This tradition reflects the strong family ties, which has been one of India’s enduring strengths.

The good wishes (Sankalpa) and blessings (aashirvaada) of elders are highly
valued in India. We prostrate to seek them. Good thoughts create positive vibrations.
Good wishes springing from a heart full of love, divinity and nobility have a tremendous
strength. When we prostrate with humility and respect, we invoke the good wishes and blessings of elders, which flow in the form of positive energy to envelop us. This is why the posture assumed whether it is in the standing or prone position, enables the entire body to receive the energy thus received. It also exercises the body.

the different forms of showing respect are :
Pratuthana - rising to welcome a person.
Namaskaara - paying homage in the form of namaste
Upasangrahan - touching the feet of elders or teachers.
Shaashtaanga - prostrating fully with the feet, knees, stomach, chest, forehead and arms touching the ground in front of the elder.
Pratyabivaadana - returning a greeting.

Rules are prescribed in our scriptures as to who should prostrate to whom.
Wealth, family name, age, moral strength and spiritual knowledge in ascending order of importance qualified men to receive respect. This is why a king though the ruler of the land, would prostrate before a spiritual master. Epics like the Ramayana and
Mahabharata have many stories highlighting this aspect.

Why do we apply the holy ash?

The ash of any burnt object is not regarded as holy ash. Bhasma (the holy ash) is
the ash from the homa (sacrificial fire) where special wood along with ghee and other
herbs is offered as worship of the Lord. Or the deity is worshipped by pouring ash as
abhisheka and is then distributed as bhasma.

Bhasma is generally applied on the forehead. Some apply it on certain parts of the
body like the upper arms, chest etc. Some ascetics rub it all over the body. Many
consume a pinch of it each time they receive it.

The word bhasma means, "that by which our sins are destroyed and the Lord is
remembered". Bha implied bhartsanam ("to destroy") and sma implies smaranam ("to
remember"). The application of bhasma therefore signifies destruction of the evil and
remembrance of the divine. Bhasma is called vibhuti (which means "glory") as it gives
glory to one who applies it and raksha (which means a source of protection) as it protects the wearer from ill health and evil, by purifying him or her.

Homa (offering of oblations into the fire with sacred chants) signifies the offering
or surrender of the ego and egocentric desires into the flame of knowledge or a noble and selfless cause. The consequent ash signifies the purity of the mind, which results from such actions.

Also the fire of knowledge burns the oblation and wood signifying ignorance and
inertia respectively. The ash we apply indicates that we should burn false identification
with the body and become free of the limitations of birth and death. This is not to be
misconstrued as a morose reminder of death but as a powerful pointer towards the fact that time and tide wait for none.

Bhasma is specially associated with Lord Shiva who applies it all over His body.

Shiva devotes apply bhasma as a tripundra. When applied with a red spot at the center, the mark symbolizes Shiva-Shakti (the unity of energy and matter that creates the entire seen and unseen universe).

Bhasma has medicinal value and is used in many ayurvedic medicines. It absorbs
excess moisture from the body and prevents colds and headaches. The Upanishads say that the famous Mrityunjaya mantra should be chanted whilst applying ash on the forehead.

Tryambakam yajaamahe
Sugandhim pushtivardhanam
Urvaa rukamiva bhandhanaan
Mrutyor muksheeyamaa amrutaat

"We worship the three-eyed Lord Shiva who nourishes and spread fragrance in
our lives. May He free us from the shackles of sorrow, change and death – effortlessly,
like the fall of a rip cucumber from its stem."

Why do we wear marks (tilak, sindhoor,pottu and the like) on the forehead?

The tilak,sindhoor or pottu invokes a feeling of sanctity in the wearer and others. It is
recognized as a religious mark. Its form and colour vary according to one’s caste,
religious sect or the form of the Lord worshipped.

In earlier times, the four castes (based on varna or colour) - Brahmana, Kshatriya,
Vaishya and Sudra - applied marks differently. The brahmin applied a white chandan
mark signifying purity, as his profession was of a priestly or academic nature. The
kshatriya applied a red kumkum mark signifying valour as he belonged to warrior races.

The vaishya wore a yellow kesar or turmeric mark signifying prosperity as he was a
businessman or trader devoted to creation of wealth. The sudra applied a black bhasma,
kasturi or charcoal mark signifying service as he supported the work of the other three
divisions.

Also Vishnu worshippers apply a chandan tilak of the shape of "U", Shiva
worshippers a tripundra of bhasma, Devi worshippers a red dot of kumkum and so on.
cont...

The tilak cover the spot between the eyebrows, which is the seat of memory and
thinking. It is known as the Aajna Chakra in the language of Yoga. The tilak is applied
with the prayer - "May I remember the Lord. May this pious feeling pervade all my
activities. May I be righteous in my deeds." Even when we temporarily forget this
prayerful attitude the mark on another reminds us of our resolve.

The tilak is thus a blessing of the Lord and a protection against wrong tendencies and forces.The entire body emanates energy in the form of electromagnetic waves - the
forehead and the subtle spot between the eyebrows especially so. That is why worry
generates heat and causes a headache. The tilak and pottu cools the forehead, protects us and prevents energy loss. Sometimes the entire forehead is covered with chandan or bhasma. Using plastic reusable "stick bindis" is not very beneficial, even though it serves the purpose of decoration.

Well sindhoor is also symbolic which helps to differenciate between a ‘Kanya’ and a married woman. Further sindur is red in color which is colour of devi
and the place where sindur is kept has a chakra and hence putting sindur helps nervous system too.the position between eyes is the place of 3rd eye and thats where sindhur is put.

Chakras in biological terms are nerve points and putting presure on those points helps the nervous system the Lalita sahasranama's dyanam starts with saying "Devi who is having red body",hence KumKum or sindhoor is considered pious too.

Why do we not touch papers, books and people with the feet?

To Indians, knowledge is sacred and divine. So it must be given respect at all
times. Nowadays we separate subjects as sacred and secular. But in ancient India every
subject - academic or spiritual - was considered divine and taught by the guru in the
gurukula.
The custom of not stepping on educational tools is a frequent reminder of the high
position accorded to knowledge in Indian culture. From an early age, this wisdom fosters
in us a deep reverence for books and education. This is also the reason why we worship
books, vehicles and instruments once a year on Saraswathi Pooja or Ayudha Pooja day,
dedicated to the Goddess of Learning. In fact, each day before starting our studies, we
pray:
Saraswati namasthubhyam
Varade kaama roopini
Vidyaarambham karishyaami
Sidhirbhavatu me sadaa

O Goddess Saraswati, the giver of
Boons and fulfiller of wishes,
I prostrate to You before
starting my studies.
May you always fulfill me.

To touch another with the feet is considered an act of misdemeanor. Why is this so?

Man is regarded as the most beautiful, living breathing temple of the Lord!
Therefore touching another with the feet is akin to disrespecting the divinity within him
or her. This calls for an immediate apology, which is offered with reverence and
humility.

Why do offer food to the Lord before eating it?

Indians make an offering of food to the Lord and later partake of it as prasaada -
a holy gift from the Lord. In our daily ritualistic worship (pooja) too we offer naivedyam
(food) to the Lord.

The Lord is omnipotent and omniscient. Man is a part, while the Lord is the
totality. All that we do is by His strength and knowledge alone. Hence what we receive in life as a result of our actions is really His alone. We acknowledge this through the act of offering food to Him. This is exemplified by the Hindi words "tera tujko arpan"– I offer what is Yours to You. Thereafter it is akin to His gift to us, graced by His divine touch.

Knowing this, our entire attitude to food and the act of eating changes. The food
offered will naturally be pure and the best. We share what we get with others before
consuming it. We do not demand, complain or criticise the quality of the food we get. We eat it with cheerful acceptance (prasaada buddhi).

Knowing this, our entire attitude to food and the act of eating changes. The food
offered will naturally be pure and the best. We share what we get with others before
consuming it. We do not demand, complain or criticise the quality of the food we get. We eat it with cheerful acceptance (prasaada buddhi).

Before we partake of our daily meals we first sprinkle water around the plate as
an act of purification. Five morsels of food are placed on the side of the plate
acknowledging the debt owed by us to the Divine forces (devta runa) for their benign grace and protection, our ancestors (pitru runa) for giving us their lineage and a family
culture, the sages (rishi runa) as our religion and culture have been "realised", aintained and handed down to us by them, our fellow beings (manushya runa) who constitute society without the support of which we could not live as we do and other living beings (bhuta runa) for serving us selflessly.

Thereafter the Lord, the life force, who is also within us as the five life-giving
physiological functions, is offered the food. This is done with the chant
Praanaaya swaahaa,
Apaanaaya swaahaa,
Vvyaanaaya swaahaa,
Udaanaaya swaahaa,
Samaanaaya swaahaa,
Brahmane swaahaa

After offering the food thus, it is eaten as prasaada - blessed food.

Why do we do pradakshina (circumambulate)?

We cannot draw a circle without a center point. The Lord is the center, source and
essence of our lives. Recognizing Him as the focal point in our lives, we go about doing
our daily chores. This is the significance of pradakshina.
Also every point on the circumference of a circle is equidistant from the center.
This means that wherever or whoever we may be, we are equally close to the Lord. His grace flows towards us without partiality.

Why is pradakshina done only in a clockwise manner?

The reason is not, as a person said, to avoid a traffic jam! As we do pradakshina,
the Lord is always on our right. In India the right side symbolizes auspiciousness. So as we circumambulate the sanctum sanctorum we remind ourselves to lead an auspiciouslife of righteousness, with the Lord who is the indispensable source of help and strength, as our guide - the "right hand".
Indian scriptures enjoin - matrudevo bhava, pitrudevo bhava, acharyadevo
bhava.
May you consider your parents and teachers as you would the Lord. With this in
mind we also do pradakshina around our parents and divine personages.
After the completion of traditional worship (pooja), we customarily do
pradakshina around ourselves. In this way we recognize and remember the supreme
divinity within us, which alone is idolized in the form of the Lord that we worship
outside.

But on many great days like Pradosham and masa ShivaRatri and especially Lord Shiva's day we should do "soma sootra pradakshinam"
ONE SHOULD ROTATE ANTICLOCKWISE DIRECTION UPTO PHANIPATAM OR GOMUKHA (its the place where Abhisheka Teertham flows out ) then without crossing the GOMUKHA (crossing is very dangerous) turn back and rotate in clock wise direction and worship nandhi and Shiva by viewing the lord Shiva through the space bet two horns of Nandhi..

Why do we regard trees and plants as sacred?

The Lord, the life in us, pervades all living beings, be they plants or animals.
Hence, they are all regarded as sacred. Human life on earth depends on plants and trees.
They give us the vital factors that make life possible on earth: food, oxygen, clothing,
shelter, medicines etc.

Hence, in India, we are taught to regard trees and plants as sacred. Indians
scriptures tell us to plant ten trees if, for any reason, we have to cut one. We are advised to use parts of trees and plants only as much as is needed for food, fuel, shelter etc. we are also urged to apologies to a plant or tree before cutting it to avoid incurring a specific sin named soona.

Certain trees and plants like tulasi, peepal etc., which have tremendous beneficial
qualities, are worshipped till today. It is believed that divine beings manifest as trees and plants, and many people worship them to fulfill their desires or to please the Lord.
This also helps us to safeguard our environment effectively.

Why do we ring the bell in a temple?

Is it to wake up the Lord? But the Lord never sleeps. Is it to let the Lord know we
have come? He does not need to be told, as He is all knowing. Is it a form of seeking
permission to enter His precinct? It is a homecoming and therefore entry needs no
permission. The Lord welcomes us at all times. Then why do we ring the bell??

The ringing of the bell produces what is regarded as an auspicious sound. It
produces the sound Om, the universal name of the Lord. There should be auspiciousness
within and without, to gain the vision of the Lord who is all-auspiciousness.

Even while doing the ritualistic aarati, we ring the bell. It is sometimes
accompanied by the auspicious sounds of the conch and other musical instruments. An
added significance of ringing the bell, conch and other instruments is that they help
drowned any inauspicious or irrelevant noises and comments that might disturb or
distract the worshippers in their devotional ardour, concentration and inner peace.

As we start the daily ritualistic worship (pooja) we ring the bell, chanting:
Aagamaarthamtu devaanaam
Gamanaarthamtu rakshasaam
Kurve ghantaaravam tatra
Devataahvaahna lakshanam

Meaning –

I ring this bell indicating
the invocation of divinity,
So that virtuous and noble forces
enter (my home and heart);
and the demonic and evil forces
from within and without, depart.

Why do we worship the Kalasha?

First of all what is a Kalasha? A brass, mud or copper pot is filled with water.
Mango leaves are placed in the mouth of the pot and a coconut is placed over it. A red or white thread is tied around its neck or sometimes all around it in a intricate diamond shaped pattern. The pot may be decorated wit designs. Such a pot is known as a Kalasha.

When the pot is filled with water or rice, it is known as Purnakumbha representing the inert body which when filled with the divine life force gains the power to do all the wonderful things that makes life what it is.

A Kalasha is placed with due rituals on all-important occasions like the traditional
house warming (grihapravesa), wedding, daily worship etc. It is placed near the entrance as a sign of welcome. It is also used in a traditional manner while receiving holy personages.

Why do we worship the Kalasha? Before the creation came into being, Lord
Vishnu was reclining on His snake-bed in the milky ocean. From His navel emerged a
lotus from which appeared Lord Brahma, the creator, who thereafter created this world.

The water in the Kalasha symbolizes the primordial water from which the entire
creation emerged. It is the giver of life to all and has the potential of creating innumerable names and forms, the inert objects and the sentient beings and all that is auspicious in the world from the energy behind the universe.

The mango leaves and coconut represent creation.
The thread represents the love that "binds" all in creation.

The Kalasha is therefore considered auspicious and worshipped. The waters from all the holy rivers, the knowledge of all the Vedas and the blessings of all the deities are invoked in the Kalasha and its water is thereafter used for all the rituals, including the Abhisheka.

The consecration (Kumbhaabhisheka)of a temple is done in a grand manner with elaborate rituals including the pouring of one or more Kalashas of holy water on the top of the temple. When the asuras and devas churned the milky ocean, the Lord appeared bearing the pot of nectar, which blessed one with everlasting life.
Thus the Kalasha also symbolizes immortality.

Men of wisdom are full and complete as they identify with the infinite Truth (Poornatvam). They brim with joy and love and respect all that is auspicious. We greet them with a Purnakumbha ("full pot")acknowledging their greatness and as a sign of respectful and reverential welcome, with a "full heart".

Why Mangalsutra is worn?

Mangalsutra is considered as auspicious,scared and symbolic for a married woman.
The mangalsutra in olden times was from turmeric thread and now its in gold with black beads with it.These black beads absorb negative vibrations and energies.This can also be taken in context of evils will be avoided.
Mangal means something good hence Mangalsutra is tied around the neck of women in marriage.This is a bond of love,respect,honesty and other values of life between husband and wife.this always makes the women aware and feel that her husband is with her.This is the reason when husband died the mangalsutra will be removed from neck marking his absence.
Gold is good for health.when Mangalsutra is worn,the gold chain which is around the neck enhances good blood circulation and it absorbs positive energies around and imparts into human body.Hence gold ornaments are used.
Mangalsutra is known as 'Thalli' in Malayalam, 'Taali' in kannada and so on....
There are significances in Puranas regarding the Mangalsutra.
Moreover it is symbolic of a women getting married which shows her martial status.

Why do we consider the Lotus as special?

The lotus is the symbol of truth, auspiciousness and beauty (satyam, shivam,
Sundaram). The Lord is also that nature and therefore, His various aspects are compared to a lotus (i.e. lotus-eyes, lotus feet, lotus hands, the lotus of the heart etc.).
The lotus blooms with the rising sun and close at night.

Similarly, our minds open up and expand with the light of knowledge. The lotus grows even in slushy areas. It remains beautiful and untainted despite its surroundings, reminding us that we too can and should strive to remain pure and beautiful within, under all circumstances.

The lotus leaf never gets wet even though it is always in water. It symbolizes the
man of wisdom (gyaani) who remains ever joyous, unaffected by the world of sorrow and change. This is revealed in a shloka from the Bhagwad-Geeta:

Brahmanyaadhaaya karmaani
Sangam tyaktvaa karoti yaha
Lipyate na sa paapena
Padma patram ivaambhasaa

He who does actions, offering them to Brahman (the Supreme), abandoning
attachment, is not tainted by sin, just as a lotus leaf remains unaffected by the water on it.

From this, we learn that what is natural to the man of wisdom becomes a
discipline to be practiced by all saadhakas or spiritual seekers and devotees. Our bodies have certain energy centers described in the Yoga Shaastras as chakras.
Each one is associated with lotus that has a certain number of petals.

For example,
A lotus with a thousand petals represents the Sahasra chakra at the top of the head, which opens when the yogi attains Godhood or Realisation. Also, the lotus posture ( Padmaasana) is recommended when one sits for meditation. A lotus emerged from the navel of Lord Vishnu. Lord Brahma originated from it to create the world.

Hence, the lotus symbolizes the link between the creator and the supreme Cause.
It also symbolizes Brahmaloka, the abode of Lord Brahma. The auspicious sign of the Swastika is said to have evolved from the lotus.

Why do we worship tulasi?

In Sanskrit, tulanaa naasti athaiva tulasi - that which is incomparable (in its
qualities) is the tulasi.
For Indians it is one of the most sacred plants. In fact it is known to be the only
thing used in worship, which, once used, can be washed and reused in pooja - as it is
regarded so self-purifying.
As one story goes, Tulasi was the devoted wife of Shankhachuda, a celestial
being. She believed that Lord Krishna tricked her into sinning. So she cursed Him to
become a stone (shaaligraama). Seeing her devotion and adhered to righteousness, the Lord blessed her saying that she would become the worshipped plant, tulasi that would adorn His head.
Also that all offerings would be incomplete without the tulasi leaf - hence the
worship of tulasi.
She also symbolises Goddess Lakshmi, the consort of Lord Vishnu. Those who
wish to be righteous and have a happy family life worship the tulasi.
Tulasi is married to the Lord with all pomp and show as in any wedding.
This is because according to another legend, the Lord blessed her to be His
consort. Satyabhama once weighed Lord Krishna against all her legendary wealth. The
scales did not balance till a single tulasi leaf was placed along with the wealth on the
scale by Rukmini with devotion.

Thus the tulasi played the vital role of demonstrating to the world that even a
small object offered with devotion means more to the Lord than all the wealth in the
world.
The tulasi leaf has great medicinal value and is used to cure various ailments,
including the common cold.

Yanmule sarvatirhaani
Yannagre sarvadevataa
Yanmadhye sarvavedaascha
Tulasi taam namaamyaham

I bow down to the tulasi, At whose base are all the holy places, At whose top
reside all the deities and In whose middle are all the Vedas.

Why do we blow the conch?

When the conch is blown, the primordial sound of Om emanates. Om is an
auspicious sound that was chanted by the Lord before creating the world. It represents the world and the Truth behind it.

As the story goes, the demon Shankhaasura defeated devas, the Vedas and went to
the bottom of the ocean. The devas appealed to Lord Vishnu for help. He incarnated as
Matsya Avataara - the "fish incarnation" and killed Shankhaasura. The Lord blew the
conch-shaped bone of his ear and head. The Om sound emanated, from which emerged the Vedas.

All knowledge enshrined in the Vedas is an elaboration of Om. The conch
therefore is known as Shankha after Shankaasua.
The conch blown by the Lord Krishna is called Paanchajanya[/ornage].He carries it at all times in one of His four hands. It represents dharma or righteousness that is one of the four goals (purushaarthas)
of life. The sound of the conch is thus also the victory call of good over evil.

Another well-known purpose of blowing the conch and the instruments, known
traditionally to produce auspicious sounds is to drown or mask negative comments or
noises that may disturb or upset the atmosphere or the minds of worshippers.
Ancient India lived in her villages. Each village was presided over by a primary
temple and several small ones. During the aarati performed after all-important poojas
and on sacred occasions, the conch used to be blown. Since villages were generally small, the sound of the conch would be heard all over the village.

People who could not make it to the temple were reminded to stop whatever they were doing, at least for a few seconds, and mentally bow to the Lord. The conch sound served to briefly elevate people's minds to a prayerful attitude even in the middle of their busy daily routine.

The conch is placed at the altar in temples and homes next to the Lord as a
symbol of Naada Brahma (Truth), the Vedas, Om, dharma, victory and auspiciousness.
It is often used to offer devotees thirtha (sanctified water) to raise their minds to the
highest Truth. It is worshipped with the following verse.

Twam puraa saagarot pannaha
Vishnunaa vidhrutahakare
Devaischa poojitha sarvahi
Panchjanya namostu te

Salutations to Panchajanya
the conch born of the ocean
Held in the hand of Lord Vishnu
and worshipped by all devaas.

Why do we say shaanti thrice?

Shaanti, meaning "peace", is a natural state of being. Disturbances are created either by others or us. For example, peace already exists in a place until someone makes noise.

Therefore, peace underlies all our agitations. When agitations end, peace is
naturally experienced since it was already there. Where there is peace, there is happiness.
Therefore, every one without exception desires peace in his/her life.

However, peace within or without seems very hard to attain because it is covered
by our own agitations. A rare few manage to remain peaceful within even in the midst of external agitation and troubles. To invoke peace, we chant prayers. By chanting prayers, troubles end and peace is experienced internally, irrespective of the external disturbances.
All such prayers end by chanting shaanti thrice.

It is believed that trivaram satyam - that which is said thrice comes true.

For emphasizing a point we repeat a thing thrice. In the court of law also, one who takes the witness stands says,

"I shall speak the truth, the whole truth and nothing but the truth".

We chant shaanti thrice to emphasise our intense desire for peace. All obstacles,
problems and sorrows originate from three sources.

Aadhidaivika : The unseen divine forces over which we have little or no control like earthquakes, floods, volcanic eruptions etc.

Aadhibhautika: The known factors around us like accidents, human contacts, pollution, crime etc.

Aadhyaatmika : We sincerely pray to the Lord that at least while we undertake special tasks or even in our daily lives, there are no problems or that, problems are minimised from the three sources written about above.

May peace alone prevail.

Hence shaanti is chanted thrice.
It is chanted aloud the first time, addressing the unseen forces. It is chanted softer
the second time, directed to our immediate surroundings and those around, and softest the
last time as it is addressed to oneself.

Why do we offer a coconut?

In India one of the most common offerings in a temple is a coconut. It is also
offered on occasions like weddings, festivals, the use of a new vehicle, bridge, house etc.

It is offered in the sacrificial fire whilst performing Homa. The coconut is broken and placed before the Lord. It is later distributed as Prasaada.

The fibre covering of the dried coconut is removed except for a tuft on the top.
The marks on the coconut make it look like the head of a human being.

The coconut is broken, symbolising the breaking of the ego. The juice within, representing the inner tendencies (Vaasanas) is offered along with
the white kernel - the mind, to the Lord.

A mind thus purified by the touch of the Lord is used as Prasaada ( a holy gift).
In the traditional Abhishekha ritual done in all temples and many homes, several materials are poured over the deity like milk, curd, honey, tender coconut water, sandal paste, holy ash etc. Each material has a specific significance of bestowing certain benefits on worshippers.

Tender coconut water is used in Abhisheka rituals since it is believed to
bestow spiritual growth on the seeker.
1) The coconut also symbolises selfless service.
2) Every part of the tree -the trunk, leaves, fruit, coir etc. Is used in innumerable ways like thatches, mats, tasty dishes, oil, soap etc.
3) It takes in even salty water from the earth and converts it into sweet nutritive
water that is especially beneficial to sick people.
4) It is used in the preparation of many ayurvedic medicines and in other alternative medicinal systems.
5) The marks on the coconut are even thought to represent the three-eyed Lord Shiva
and therefore it is considered to be a means to fulfill our desires.

Why do we chant Om?

Om is one of the most chanted sound symbols in India. It has a profound effect on the body and mind of the one who chants and also on the surroundings. Most mantras and vedic prayers start with Om.

All auspicious actions begin with Om. It is even used as a greeting - Om, Hari Om
etc. It is repeated as a mantra or meditated upon. Its form is worshipped, contemplated upon or used as an auspicious sign.

Om is the universal name of the Lord. It is made up of the letters A (phonetically
as in "around"), U (phonetically as in "put") and M (phonetically as in "mum"). The
sound emerging from the vocal chords starts from the base of the throat as "A". With the coming together of the lips, "U" is formed and when the lips are closed, all sounds end in "M".

The three letters symbolize the three states (waking, dream and deep sleep), the
three deities (Brahma, Vishnu and Shiva), the three Vedas (Rig, Yajur and Sama) the
three worlds (Bhuh, Bhuvah, Suvah) etc. The Lord is all these and beyond.

The formless, attributeless Lord (Brahman) is represented by the silence between
two Om Chants. Om is also called pranava that means, "that (symbol or sound) by which the Lord is praised".

The entire essence of the Vedas is enshrined in the word Om. It is said that the Lord started creating the world after chanting Om and atha. Hence its sound is considered to create an auspicious beginning for any task that we undertake. The Om chant should have the resounding sound of a bell (aaooommm).

Om is written in different ways in different places. The most common form
symbolizes Lord Ganesha’s. The upper curve is the head; the lower large one, the
stomach; the side one, the trunk; and the semi-circular mark with the dot, the sweet ball (modaka) in Lord Ganesha's hand.
Thus Om symbolizes everything - the means and the goal of life, the world and the Truth behind it, the material and the Sacred, all form and the Formless.

The biggest truth why it has so much imp is

OM or AUM
as already been said it has 3 states ,Gods etc
But our Vedic culture not only gives the meaning for the 'word" but also to its Sound
Om as a Mantra has diff meaning
Om as a greeting has diff meaning
Om when u Meditate on this at ur Third eye 'agnachakra'
The state which u will go is above all 3 states
This supreme state is where we feel God
this is only called Moksha or enlightenment or Samadhi

The soul Kingdom can do any thing and everything
its where Atma joins with Paramatma

There will be no death nor Birth
we are Born in such a Country where there r many True saints who went 2 that state.

Why do we do Aarati ?

Towards the end of every ritualistic worship (pooja or bhajan) of the Lord or to
welcome an honored guest or saint, we perform the aarati. This is always accompanied by
the ringing of the bell and sometimes by singing, playing of musical instruments and
clapping.

It is one of the sixteen steps (shodasha upachaara) of the pooja ritual. It is
referred to as the lighted lamp in the right hand, which we wave in a clockwise circling
movement to light the entire form of the Lord.

Each part is revealed individually and also the entire form of the Lord. As the
light is waved we either do mental or loud chanting of prayers or simply behold the
beautiful form of the Lord, illumined by the lamp. At the end of the aarati we place our
hands over the flame and then gently touch our eyes and the top of the head.

We have seen and participated in this ritual from our childhood. Let us find out
why we do the aarati?

Having worshipped the Lord of love - performing abhisheka, decorating the
image and offering fruits and delicacies, we see the beauty of the Lord in all His glory.
Our minds are focused on each limb of the Lord as the lamp lights it up. It is akin to
silent open-eyed meditation on His beauty. The singing, clapping, ringing of the bell etc.
denote the joy and auspiciousness, which accompanies the vision of the Lord.

Aarati is often performed with camphor. This holds a telling spiritual significance.

Camphor when lit, burns itself out completely without leaving a trace of it.

It represents our inherent tendencies (vaasanas).

When lit by the fire of knowledge which illumines the Lord (Truth), our vaasanas thereafter burn themselves out completely, not leaving a trace of ego which creates in us a sense of individuality that keeps us separate from the Lord.

Also while camphor burns to reveal the glory of Lord, it emits a pleasant perfume
even while it sacrifices itself. In our spiritual progress, even as we serve the guru and
society, we should willingly sacrifice ourselves and all we have, to spread the "perfume"
of love to all.

We often wait a long while to see the illumined Lord but when the aarati is
actually performed, our eyes close automatically as if to look within. This is to signify
that each of us is a temple of the Lord.

Just as the priest reveals the form of the Lord clearly with the aarati flame, so too
the guru reveals to us the divinity within each of us with the help of the "flame" of
knowledge (or the light of spiritual knowledge).

At the end of the aarati, we place our hands over the flame and then touch our eyes and the top of the head. It means - may the light that illuminated the Lord light up my vision; may my vision be divine and my thoughts noble and beautiful.

The philosophical meaning of aarati extends further. The sun, moon, stars,
lightning and fire are the natural sources of light. The Lord is the source of this
wonderous phenomenon of the universe. It is due to Him alone that all else exist and
shine.

As we light up the Lord with the flame of the aarati, we turn our attention to the
very source of all light, which symbolizes knowledge and life.
Also the sun is the presiding deity of the intellect, the moon, that of the mind, and
fire, that of speech.

The Lord is the supreme consciousness that illuminates all of them.
Without Him, the intellect cannot think, nor can the mind feel nor the tongue speaks. The
Lord is beyond the mind, intellect and speech. How can this finite equipment illuminate
the Lord?

Therefore, as we perform the aarati we chant;
Na tatra suryo bhaati na chandra taarakam
Nemaa vidyuto bhaanti kutoyamagnib
Tameva bhaantam anubhaati sarvam
Tasya bhasa sarvam idam vibhaati
Meaning:
He is there where the sun does not shine,
Nor the moon, stars and lightning.
then what to talk of this small flame (in my hand),
Everything (in the universe) shines only after the Lord,
And by His light alone are we all illumined.

Tantra Bali and Shudra

Many people will consider Tantra as negative
But it is more Pure and Reveals True Form

SHUDRA:- it doesnt mean any evil
SHUDRA ante alpamu means not complete
these pujas r done 2 fulfill our worldly desires
Manamu temple ki velli or Devudu ni taluchukoni we pray about studies,career and future , money etc
These r all come in this sect only But they do in a specific prescribed manner

BALI:- the real meaning is Puja

Tantra

Tantra has been one of the most neglected branches of Indian spiritual studies despite the considerable number of texts devoted to this practice, which dates back to the 5th-9th century AD.

The religious attitude of the tantriks is fundamentally the same as that of the Vedic followers. It is believed that the tantra tradition is a part of the main Vedic tree. The more vigorous aspects of Vedic religion were continued and developed in the tantras. Generally tantriks worship either Goddess Shakti or Lord Shiva.

Many people still consider tantra to be full of obscenities and unfit for people of good taste. It is also often accused of being a kind of black magic. However, in reality, tantra is one of the most important Indian traditions, representing the practical aspect of the Vedic tradition.

The religious attitude of the tantriks is fundamentally the same as that of the Vedic followers. It is believed that the tantra tradition is a part of the main Vedic tree. The more vigorous aspects of Vedic religion were continued and developed in the tantras. Generally tantriks worship either Goddess Shakti or Lord Shiva.

The Meaning of "Tantra"

The word "tantra" is derived from the combination of two words "tattva" and "mantra". "Tattva" means the science of cosmic principles, while "mantra" refers to the science of mystic sound and vibrations. Tantra therefore is the application of cosmic sciences with a view to attain spiritual ascendancy. In another sense, tantra also means the scripture by which the light of knowledge is spread: Tanyate vistaryate jnanam anemna iti tantram.

There are essentially two schools of Indian scriptures - "Agama" and "Nigama". Agamas are those which are revelations while Nigama are the traditions. Tantra is an Agama and hence it is called "srutishakhavisesah", which means it is a branch of the Vedas.

Tantric Scriptures

The main deities worshipped are Shiva and Shakti. In tantra there is a great significance of "bali" or animal sacrifices. The most vigorous aspects of Vedic traditions evolved as an esoteric system of knowledge in the Tantras. The Atharva Veda is considered to be one of the prime tantrik scriptures.

Types & Terminology

There are 18 "Agamas", which are also referred to as Shiva tantras, and they are ritualistic in character. There are three distinct tantrik traditions - Dakshina, Vama and Madhyama. They represent the three "shaktis" or powers of Shiva and are characterised by the three "gunas" or qualities - "sattva", "rajas" and "tamas". The Dakshina tradition, characterised by the "sattva" branch of tantra is essentially for good purpose. The Madhyama, characterised by "rajas" is of mixed nature, while the Vama, characterised by "tamas" is the most impure form of tantra.

Rustic Tantriks

In Indian villages, tantriks are still not quite hard to find. Many of them help the villagers solve their problems. Every person who has lived in the villages or has spent his childhood there, has a story to tell. What is so easily believed in the villages might appear illogical and unscientific to the rational urban mind, but these phenomena are realities of life.

Desire for Worldly Pleasures

Tantra is different from other traditions because it takes the whole person, and his/her worldly desires into account. Other spiritual traditions ordinarily teach that desire for material pleasures and spiritual aspirations are mutually exclusive, setting the stage for an endless internal struggle. Although most people are drawn into spiritual beliefs and practices, they have a natural urge to fulfill their desires. With no way to reconcile these two impulses, they fall prey to guilt and self-condemnation or become hypocritical. Tantra offers an alternative path.

The Tantrik Approach To Life

The tantrik approach to life avoids this pitfall. Tantra itself means "to weave, to expand, and to spread", and according to tantrik masters, the fabric of life can provide true and ever-lasting fulfillment only when all the threads are woven according to the pattern designated by nature. When we are born, life naturally forms itself around that pattern. But as we grow, our ignorance, desire, attachment, fear, and false images of others and ourselves tangle and tear the threads, disfiguring the fabric. Tantra "sadhana" or practice reweaves the fabric, and restores the original pattern. This path is systematic and comprehensive. The profound science and practices pertaining to hatha yoga, pranayama, mudras, rituals, kundalini yoga, nada yoga, mantra, mandala, visualization of dieties, alchemy, ayurveda, astrology, and hundreds of esoteric practices for generating worldly and spiritual prosperity blend perfectly in the tantrik disciplines.

What is MOKSHA ,ETERNAL BLISS , ETERNAL TRUTH , ETERNAL HAPPINESS,SATYANANDA, NITYANANDA,ENLIGHTENMENT,CHIDANANDA OR SAMADHI
AND THE FEET OF GOD

Whatever we may call They are one

just a example to make clear about body ,soul

there was a dark room with a mirror suddenly a beam falls on the mirror
and the reflection of the beam falls on a beautiful wall
our mind will first stop on the wall mesmerized by its beauty
but later we will look at the rays or beam and will notice that the light was coming from
the mirror and because of the mirror we can able to see this beautiful wall with a good shape and color
and we will think that without the mirror we cant see the wall
but later we will again notice that the light was coming from the sky and the rays was falling on the mirror and with its reflection we can see the wall

we will get to a conclusion that with the help of light from the sky we can see everything
and the truth is
wall is our body
mirror is our soul (atma)
the light is god(paramatma)
know this truth and catch him

a man and a woman can together make a body with blood,flesh and bones but only the god can send a soul in it to bring body to life.

The Color of BLACK

Its the color of Mother Kali
Its the color which will help us to born from the combination of Fluids
The the color that makes us to grow inside when we are in our mothers womb
Its the Power that makes us

The same color will help us again to get back our energy when we tired and become restless

That is called as Sleep
We will feel energetic after a small Nap
Food will be send to the whole body parts to gain energy when we Sleep

Then What is SAMADHI

Deep mediation tat joy tat intense vibrant layer (intense vibrant silence)
diff is when u fall asleep and come back u just feel fresh
but when u fall into mediation and come back u will become more intelligent and more blissful tat silence is intense silence
That is Samadhi

The state when u concentrate only on urself
Ur atma and forget everything
Then u see only one
The one is you itself who is the energy of God
The one is God himself
AhamBrahmasi (I am God)
or SHivoham(God is one)
will be reached.

By this I am closing the topics which I had collected…..

Our Hindu Traditions, Rituals are enormous and vast which never ends.

I thank all of you for your kind support.

I hope it has given atleast an idea of some basic rituals which we follow to some extent.

I request all the members to post further any Hindu rituals, customs which u know, in this thread and carry on good discussions and keep us in reading and learning it.
Impart your knowledge to all of us….

We r Born in such a Land
where Vedas r born
Where culture,knowledge r at its Peak
Still many scientists r trying to solve and using this

We r always very Old and We r always very New

Its our Great Sanathana Dharma

which flows in our Blood and heart which Binds us with Love

As a brahmin we have 2 read and 2 understand and 2 follow and also 2 Protect

But In Kaliyuga it has to end

and this can only be done if The People(Brahmins) who Preach them, Neglects

This is the great Hidden dance or Maya of God played for Destruction

but we can never understand coz we want Logic 4 everything

I Personally thank all the People who are still reading this

I guess we still belong to the Great Sanathana Dharma

Which is the spinalcord of our Entire Bharat(India)
Where great saints Born and still Live the life of Moksha
Where God himself Born as human to show his Love
Where Knowledge is beyond imagination
Where we used to have the first university of the entire Planet (Taxilla)

Which Forced everyone to occupy Our Knowledge , Our wealth, Our Land , Our Freedom
Which is responsible everyone to Locate Our Map on their Globe
Which showed the way to Enlightenment.

Which has
DharmaSastra --- The knowledge of Politics & Dharma
kamaSastra --- The Knowledge of Desires
ArthaSastra --- The Knowledge of Money
MokshaSastra --- The knowledge of God to become Enlighten, To enjoy the Bliss and get Liberated

We have all these with us when Knowledge in Other Countries and Religions at at their ABC's or just Born

We have Knowledge of Birth to Moksha from the very Old ages or Yugas which we still use NOW

This is Our Sanathana Dharma ---- I and We Belong to "That"

Shiva Rahasyam

2010-06-29T19:14:00.000-07:00

Samba sada shiva shambo shankara saranam me tava charanam

I am not yet capable 2 reveal this so I fear but that fear is also because of u and you only should protect me
you are very old and very new
you are god of all gods
you are one and also there everywhere, in every god and in every human, all living and non living
Its your power(shakti) that made this body to hear, to see, to feel, etc
I know that we just born in u and living in u and will die in u
its u(shiva) who made trimurti (rudra,vishnu brahma) for srusti stithi and laya
but now here first time in my life
I will reveal the greatest secret and truth of u with fear
universe is one
there is no two
god is one
Example:
when u soak a seed in water it will slowly grow a tail and that seed if u plant u will get a tree
one is first made into two and from two they came plenty
this I also said in shiva nanda lahari

Shiva is one with his power shakti came
and they made this universe
but how???
Please read carefully:
shivalinga and abhisheka
agni and homa
shiva's hair (heat and red in color) and the moon and ganga(moon and ganga has one nature i..e amrut or cold)
man and woman
or male and female
sun and moon , heat and cold
-------------------------------------
shiva hair is made with fire (pingala jata) and will be red in color
shiva is also the fire (not the fire which is present in pancha butas) but the fire from which this universe came (science , big bang theory )
so he has the fire in his hair locks and also water(amrutam,ganga) and moon(cold)
that is his form thats why

When in homa
agni is lord shiva and the things which we give to agni is soma rupa (cold)
when we say diff gods names shiva takes and gives them
and with the help of tat objects agni will generate more and with the help of agni the object burn and the cycle starts
i.e form of shiva
shivalinga abhisheka
shivalinga is form of fire
we abhisheka it with water
here collision of fire with water
i.e form of shiva
now
the characteristics or nature of man (or any male creature)
positive,bright,active,day,dry,hot,fire, sun and masculine etc (chinese its yan )
the characteristics or nature of woman (or any female creature)
negative,dark,passive ,night,wetness,cold,water,moon and feminine (chinese its yin)
union of male and female is not only the union of bodies
but also their nature
its mixed
with both involvement they give birth (its srusti )
the secret of shiva for srusti
with their body they can create a body with flesh,bone sparts etc
but this combination of nature will give birth(or bring) a soul
from parmatma
its a little tantric also i explained here

It may look very normal while reading because we all hear this type of things
but its not that here its the secret of shiva (shakti and srusti ) formation d
the same shiva linga in shiva purana
the same fire that science proved as big bang theory
its is the meaning of rudra
the beej letter of fire is rudra
the vedas formation
science is just a tiny part of vedas
thats why
vedas are science but science is not vedas
it can never prove with his limited knowledge that always find some logic
||om shivoham ||

THE GREAT TRUTH WHY--IN KALIYUG FIRE IS GOD

2010-06-29T18:58:00.000-07:00

THE GREAT TRUTH WHY--IN KALIYUG FIRE IS GOD

The eternal truth or u can call it as “the origin of truth “. Truth came from god through his every leela . The knowledge which liberates comes only from such truth.
Before users read this I humbly request all to read the post "shiva rahasyam" so that u can understand this more clearly. After knowing and reading this your soul wants 2 get liberated as i felt it wants to leave this body and fall on the feet of god. No doubt about this. Truth itself is liberation! every way 2 god is a path finder 4 truth. the beauty of kashi reveals where mahasmesanam(gravyard) becomes mahamoksha through mahalaya
laya means destruction , destruction of the ignorance what u feel that is yours and which will show the way 2 god. The destruction is death when you die. The destruction is moksha when u know god and then die. the love of paramashiva is also be seen at time of death . So with this knowledge let’s move further and know some more about shivalinga which is in form of fire at beginning.

Why fire is god
why we worships gods through fire by doing various deeds
homas and yagnas
does it also reason for rains, prosperity
the above question is wat many parties asked hindus
what is the secret of fire
the following words will also tells us
how god is fire and also present every where as we all know he is there everywhere and everything is his form but no matter how much we know he is infinity who give the pleasure which is also infinity

the fire is god
the great leela is his great truth
after u read this ur path and steps will be more close
coz u will know more about god
no doubt about this but only for people above 20 years plz
------------------------------------------------------------------------------
the heaven is fire
the sun its fuel
the rays its smoke
the day its flame
the moon its embers(a glowing piece tat smoldering among ashes)
the stars its sparks
into this fire , the gods offer oblation of faith
out of this the divine king soma the full moon arises

the rain god is indeed the fire
the wind is its fuel
teh cloud its smoke
the lightning its flame
the thunderbolt its embers
the thunder its sparks
into this fire the gods offer the oblation of soma
out of this oblation rain arises

the earth its fire, the years its fuel
the sky its smoke, the night its flame
the 4 directions its embers
the inter- directions its sparks
into this fire the gods offer the oblation of rain
out of this oblation food arises

man indeed is the fire
speech is his fuel
breath his smoke, tongue its flame
eyes his embers, ears his sparks
into this fire , the gods offer the oblation of food
out of this oblation , the semen(seed) is created

woman is the fire, male organ is the fuel
copulatory incitation is the smoke, her groin is the flame
copulation is the ember, orgasm is the spark
into this fire the gods semen as an oblation
out of this oblation the foetus arises

the five oblations such as water give rise to man
the foetus covered with membrane lies within the woman's womb
remains there for a prescribed time and then is born into this world

how we born , the form of fire
fire is god which is present everywhere
the shiva rahasyam still continues........ To infinity
may ur soul ur heart and ur mind knows and understand this with only knowledge that comes from fire i..e truth

Love!!

2010-06-29T17:31:00.000-07:00

WHAT IS VERY SACRED IN THIS WORLD ?
WHAT IS THE SPIRIT MADE UP OF ?
WHAT IS WORTH TO LIVE FOR ?
WHAT IS WORTH TO DIE FOR ?

Its Love

When a person Loves any other Person truly
His/her happiness will start and end with their Partner
He/she starts living their life
He/she sees their partner every where and also think about them everytime
and relate every work to them
He/she Literally lives a life

Like a Single SOUL trapped in two diff bodies
Their partner can only gives completeness on this earth

thats why
When we love a person

For the entire society or World He/she is just a Person
But for Us they will become our World
and we will be in a great bliss state and enjoying the Love

A Person who have this greatest feeling or true love for another person can live a life of Love with marriage

A person who has this great and true feeling for God will love everyone and everything in that way
He sees God everywhere
For him every thing is God as God is everywhere

Then that Person is called as Saint or Sanyas

Love vs Lust(Desire)

Now a days people r very confused about Love and Lust

When we Love We tries to add something to our partner's happiness

We least bother in our happiness coz automatically their happiness will be our happiness

When its not True Love
we always tries to get something for us

At starting we may get but when time goes on we will become fed up and just the Relation will dilute

Love means to give and to give and to give and expect nothing in return

Lust or Desire means expecting something in return to make themselves happy by taking from their partner

In simple words

Wanting from that Person ---is Lust (or desire)
Wanting that Person only ---is Love

As they say to fall in Love with the same person again and again is the beauty of Relationship or fuel which is required for the relationship

In Spirituality One love the World and people even more and In True way

as They are not effected by the Results

Depression always comes when A person's Emotions or Expectations are depended on Another person

In Spirituality We will Learn to Love everyone without Expectations So our Love never ends with those Expectation and stays Forever

Love is not the thing which we have 2 learn
we r made up of Love, we r born from Love and The Nature of Self itself is Love

The Characteristics,nature,elements and energy of man (or any male creature)
Positive,Bright,Active,Day,Dry,Hot,Fire, Sun and Masculine ETC (Chinese its yan )

The Characteristics,nature,elements and energy of Women (or any female creature)
Negative,Dark,Passive ,Night,Wetness,Cold,Water,Moon And Feminine (Chinese its yin)

The Life of Animals

The jungle is their home which is guided by Nature (which also means seasons )
the Male being has the Power
he will be the leader among the crowd and will be guiding them
Female will be protecting the kids

Male will be seeing a cave or the place when they want a family to protect themselves and also for their babies
female will be looking after their babies
Male animals will go for hunting and will return after a day with their food

and when the babies became young they will also go and learn hunting from their fathers

The life of Birds

female will be there on a Tree
Male birds not only build nests but they will began to sing and dance to get the attention

Its wat we say attraction,or flirt or the things Men do 2 get the attention

If the female bird like the dance it will accept his invitation
Now what actually the Female Bird sees the strength(capability) of his Body through Dance and the work by its Nest

The Life Under Water (Fishes )

Its from my personal experience and the most watchable and playful phase

After Making Love The Time when Female Fish carries its Eggs

The Male will be Busy in making Caves ,They will carry small pebbles with mouth and build a cave like thing in which the female will be resting

After giving the Fries (babies) The male protect them from other fishes and guide them in the New World and Female try to feed the food.

Living in Caves(Homes) Making Love Giving Birth 2 Babies ,protecting them
teaching them how to Hunt (Career) and making them capable to lIve on their Own

Learning and adopting The seasons and transferring their Places

What ever we do to Live and to Love is just the basic nature

The only Difference is By Marriage we become Monogamous and They die as Polygamous

To survive and to Replicate is the Basic Thing which gives Birth 2 a feeling called

Attraction Further transformed into LOVE!

There r needs

Emotional needs ,Physical needs, psychological needs, social needs and economical needs

If its Arrange marriage some body else(parents & elders) will think about it

we do Love marriage we think about it

Today for women

For social and economical needs she need not marry

In the past this freedom was not there

So there is a Freedom 2 women and man equally Now

Women dont need to depend on Man

It is not a Social Rule that everybody should get Married

So we have 2 think

Tie up works with us or not

Its an Individual perception

we can say we r Spiritual only when our choices are 100% ours and not for the sake of Society or Prestige

Relationships

We Find a person and search our happiness from(through him/her

If we don not have any relation then we will be depressed

SO we r seeking a relationship to be Happy or we r trying to use the other person as a source of happiness

When this "Shift" transfers from Our "self" to Other person

Our happiness and emotions depends on them and not on us any more

Thus expectation arise and which again leads 2 depression

If we r happy by our own Nature then relationships r used to express happiness and Life and not to seek

If we try too acquire happiness by squeezing some body and that person also squeezing us to acquire happiness
then It leads 2 a painful relation some dissatisfaction in every phase of Life

But if we r Joy by our own Nature and forming Relationships to express it
Then There will be no Complaints as we r not seeking we r Giving Joy and Love

So if our Life becomes an Expression of Joy and Not in pursuit of Happiness

Then Relationships will be most Beautiful thing otherwise its just opposite.

THE UNCHANTED MANTRA ---- OUR BREATH

2010-06-29T14:07:00.000-07:00

The non-dualistic traditions of both Vedanta and Tantra tell us that without even knowing or realizing it, we are silently chanting a mantra 21,600 times daily! Not only is this mantra being silently recited by every living being, but it affirms the most fundamental of truths propounded by the monistic tradition – that you are one with the Ultimate Reality. Multitude of Vedantic and Tantric texts explain this mantra, known as the Ajapa (unchanted) Mantra, Ajapa Gayatri, Hamsa Gayatri, Hamsa Mantra, Soham Mantra, etc.

The essential teaching of the Ajapa Mantra, an extension of the teaching on prana (vital life-force), is that the very process of breathing is a mantra. The sound of inhalation plus the sound of exhalation together form this mantra known as So'haṁ or Haṁsa. Before we proceed further, however, we must understand that there is a fundamental difference between how Vedantic tradition treats the Ajapa Mantra and how the Agamic/Tantric tradition treats it.

Texts of Vedanta uniformly accept and teach that the sound of inhalation is so (or the syllable sa) and the sound of exhalation is haṁ (or the syllable ha). Put together, the two syllables become So'haṁ. This teaching is elaborated in multiple Upanishads, particularly those classified as Yoga Upanishads. In the Vedantic context, So'haṁ indicates saḥ (He) + ahaṁ (I), and means “He I am.” Essentially, it is a silent reaffirmation of the Vedantic great statements (mahavakyas): tat tvaṁ asi (That Thou Art) and ahaṁ brahmāsmi (I am Brahman). In other words, with every breathing cycle (So'haṁ) we affirm the fundamental non-dualistic Vedantic teaching of the oneness of the Atman (ahaṁ) and Brahman (saḥ)

Texts of Tantra, in contrast, accept and teach that the sound of inhalation is haṁ (or the syllable ha) and the sound of exhalation is sa (the syllable sa). Together, the two syllables become Haṁsa. This is dealt with in multiple Shakta Tantras like the Todala Tantra, in Shaiva Tantras like the Vijnanabhairava Tantra, and Vaishnava Tantras like the Lakshmi Tantra. In the Tantric context, Haṁsa indicates a dual affirmation. On the one hand, Haṁsa indicates ahaṁ (I) + saḥ (he) – meaning “I am He”; or ahaṁ (I) + sā (she) – meaning “I am She”. This affirmation is no different than the Vedantic affirmation of the oneness of the individual Atman and the Paramatman (Brahman).

The other affirmation inherent in the Ajapa Mantra, which is characteristically and uniquely Tantric, is that of the oneness of the masculine and feminine principles. The two syllables of the Haṁsa (ha + sa) are taught in the Tantric tradition to represent Shiva (ha) and Shakti (sa). The terms Shiva and Shakti may be replaced in Shaiva-Shakta sources with Sun (ha) and Moon (sa) or Bindu (ha) and Nada (sa). Similarly, in Vaishnava Tantras, ha represents Narayana, and sa represents Sri. In the Tantric tradition, therefore, the very process of breathing (Haṁsa) also affirms the absolute oneness of the Divine, seen as a dual principle of Shiva-Shakti, Bindu-Nada, Sun-Moon, Narayana-Sri, or ha-sa.

Since the Vedantic and Tantric traditions of Hinduism are not mutually exclusive, what we find is that the doctrines of one system intermingle with the other. As a result of this, the terms So'haṁ and Haṁsa are used interchangeably in both traditions to refer to the Ajapa Mantra. Regardless of the term used to refer to the Ajapa Mantra, the phase of breath for which the syllables stand remains unchanged within the given tradition. Nevertheless, both traditions accept the Ajapa Mantra as the base mantra upon which all mantras ride, whether they are chanted out loud, pronounced without vocalizing, or recited mentally. In fact, the Haṁsa (which means swan) is depicted as a vehicle of Gayatri Devi, the personification of supreme mantra of the Rigveda.

Regardless of the tradition, the great yogis of Hinduism have used sound and breath to understand both evolution from the Divine and involution back to the Divine. With regards to the Ajapa mantra, the in-breath reflects involution, a refolding of Shakti back into Shiva, and the out-breath reflects evolution, an unfolding of Shakti from Shiva. One who has understood the meaning of the Haṁsa mantra, mastered the esoteric teachings of Prana therein, and through this vehicle come to full and direct realization, therefore, is given the honorary title Paramahaṁsa (supreme swan) because s/he is now a liberated being.

AUM NAMA: SHIVAYA

The Sound of Damaru ---AHAM (I AM)(Self)

2010-06-29T13:47:00.000-07:00

The Sound of Damaru ---AHAM (I AM)(Self)

" nR^ttAvasAne naTarAjarAjaH nanAda DakkAm navapanchavAram
uddhartu kAmassanakAdi siddhAn etadvimarSe SivasUtrajAlam"

nR^tta = dance
avasAna = end
naTarAja rAjaH = Lord of dance
nanAda = sounded
DakkAm = damaru
nava pancha = nine and five = fourteen
vAram = times
kAma = for the sake of / with the desire to
uddhartu = upliftment
sanakAdi = sanaka etc
siddhAn = sages
etat = this
jAlam = web (of)
shiva sUtra = sUtras of Lord Shiva
vimarshe = (I) examine

"At the end of the cosmic dance Lord Shiva the Lord of dance, sounded his damaru fourteen times. For the sake of the upliftment of sages like sanaka."

AHAM (I AM) Is The Essence Of Mantras

It is to be noted that *who am I* is not a *intellectual* enquiry to be pursued. It is the upasana of *Aham* which is the upasana of Vak – the Great Goddess of Speech which is described in Vedas as Vak / Tripurasundari.

According to legend, the 14 Maheshwara Sutras were revealed to Panini, Vyaghrapada, Upamanyu and other sages by Shiva. Panini then composed his grammar called Ashtadhyayi which is based on the 14 Sutras that were revealed during the Cosmic Dance of Shiva. They are also called the Maheshvara Sutras. At the end of the Shiva’s Cosmic Dance, he sounded his Damaruka 14 times. And from these 14 Sounds of Damaruka, evolved 14 Sutras. These 14 sutras encompass the phonetics of the Sanskrit language.

The first 4 sutras cover all the vowels. They are :

1) a i u n
2) r l k
3) e o n
4) ai au ch.

Omit the last letter of the 4 sutras and they are a, i, u, r, l, e, o, ai, au. The entire 16 vowels from A to AHA have emanated from these letters.

The Last 10 sutras include all the consonants. They are :

5) h y v r t
6) l n
7) n m n n n m
8.) jh bh n
9) gh dh dh s
10) j b g d d s
11) kh ph ch th th ca t t v
12) k p y
13) s s s r;
14. h l.

Omit the last letter of these 10 sutras, they become entire 34 consonants ie., from K to HA. The SRICHAKRA is constructed keeping in view these entire set of 14 sutras. Ashtadhyayi divides these 14 formulae into 43 letters which become the 43 Angles of Sriyantra.

The entire Matrikas (letters) ie., 16 vowels and 34 consonants have evolved from these 14 Maheshwara Sutras.

The 16 Vowels and 34 Consonants have become 50 Matrikas of Letters.. They are the Saktha Pitas of Sridevi. Every Matrika has a distinct Power and Seat of Origin in our Body. These Matrikas are presided by a distinct and corresponding Devis that govern that particular seat of origin (Pita) in our Body. These Cosmic Powers that preside over each Matrika is invoked during the Antarmatrika and Bahir Matrika Nyasas.

It is to be noted that the Kamakala Akshara is derived from these 14 sutras. This *AHAM* is the essence of all the Mantras, Vedas, Upanishads as these fall in between A (WHICH IS 1ST VOWEL) AND H (WHICH IS THE LAST CONSONANT). From the first sutra, A is taken and from the last Sutra H is taken. Bindu is added and it becomes AHAM.

This is the AHAM swarupa or the I-NESS of Maheswara which is of the form of CHIT. It is from this AHAM of the Siva, the entire Cosmos in the form of Matrikas have evolved. This AHAM is the KAMAKALA. The entire vowels and consonants fall in between this A and H.

The Tantric script encodes this principle of AHAM and depicts as a INVERTED TRIANGLE which is a representation of Triputi or Triad in the form of External Object perceived, Knowledge or Perception, Observer or Perceiver otherwise called Jnatr-Jnana-Jneya.

Veda & Tantra paves the way for the piercing of this Triad which is called TRIPUTI-BHEDANA. And the methodology employed is *AHAMGRAHOPASANA* through Sagunopasana.

When Vashishta Ganapati Muni pleaded for guidance in sadhana, Bhagavan Ramana asked the Muni to enquire into the Source of the Panchakshari Mantra (NAMA SIVAYA) which is invariably collection of 5 letters in the form of Speech.

The root of all mantras in the form of Speech is *A-HA-Bindu*. A is the 1st vowel; Ha is the Last Consonant; M-the Bindu; which is AHAM. This is what is the essence of VAK Sukta in Rig Veda which starts with *AHAM rudrebhir vasubhischarami……….*.

Bhagavan Ramana Maharishi wants us to catch hold of this AHAM as it is the source of Speech and which shines in the cave of our heart. (vide ref: Ramana Gita).

The speech has 4 stages of evolution whose order of evolution is : 1) Para 2) Pashyanti 3) madhyama 4) Vaikhari. Vaikhari is the Articular Sound what we hear. The source of this Articulate Sound is Para which originates from Heart Cave where throbs our consciousness in the form of *AHAM* (hridaya kuhara madhye aham aham iti sphurantam…). It is this throb or Antah sphurana, Bhagavan urges us to realise. It is this *Aham throb* or *Antah-sphurana* which is *Brahma*. Hence, Bhagavan Ramana says in ECSTASY *Aham* *Brahma* *Asmi*.

It is verily this *I* which shines in the heart cave as *Aham* which Bhagavn says is Brahman.

.
Acharya Sankara say about the Upasana of *Aham*

Acharya Sankara gives us a wonderful hymn for meditation, contemplation and reflection which is called *Dakshinamurthy Stotram* (DS). Acharya has divided the entire hymn into 3 principles : Jiva, Jagat & Ishwara. Later, he gives a clue for the Upasana which is quite *mandatory* for those who are into the upasana of the *aham* principle. What exactly is this *aham*, is wonderfully given in the sloka *bAlyAdiShvapi…….AHAM iti antahsphurantam sadA….* of DS.

Now, how should we enquire into the root of this *aham* or *I-ness*? Acharya has hinted in the subsequent sloka and the type of upasana to be undertaken. It is the *ahamgrahopasana* along with Sagunopasana which is suggested here. When this upasana reaches the state of culmination, it is the realisation in *ECSTASY* that this *aham* or *antah-sphuraNa* is Brahman which is the essence of Mahavakya *ahambrahmasmi*.

Mahavakyas are the *GREAT UTTERANCES IN ECSTASY* by our vedic seers.

Even in deep reflection and sadhana, when the upasaka reaches the highest pinnacle of spiritual illumination, both the terms *aham* and *brahma* drops off and what remains is ASMI. And this state is wonderfully explained in the Rg veda in the *Hymn of Creation or *Nasadiya Sukta*.

Mahavakyas are the *GREAT UTTERENCES IN SPIRITUAL ECSTASY*.

Acharya Sankara also hints in his Sutra Bhashya about the sagunopasana.. He says:

“apratyAkhyAyaina kAryaprapancham, PARINAMAPRAKRRIYAM CHA shrayati SAGUNESHuPASANESHUP AYOKSHYA te iti”.

Also, in the 1st adhyaya for the sutra “tad adhInatvA darthavat”, Acharya Sankara explains the principle of Sakti to be the upAdana kAraNa for paramEshwara in the Creation. Acharya Sankara emphatically says that it is the Parinamavada to be adopted to achieve the Sagunopasana Siddhi and not for kArya-prapancha (jagat) siddhi.

Acharya Sankara in his sutra bhashya says that parinamavada (theory of transformaton) can be adopted for the purpose of saguna upasana which is the upasana of maya-sabala brahman where the substratum is Brahman only.

When the upasana is ripe, and upon the dawn of right knowledge, the “reality” which the “ignorant” people perceive WOULD BECOME an “illusion”.

Bhagavan was verily the form of Dakshinamurthy who taught the Upasana of Vak in the form of *Silence*. It is this *silence* which is called Para-vak. It is this Para-Vak which sports in the deep chasms of our heart as *I* or *Aham*.

The vedas and Tantra declare this Para-Vak as Tripurasundari – which is the Great Triangle in Sriyantra and the substratum of this Para-Vak is the Absolute Principle in the Form of Shiva which is depicted as Circle or Bindu in Sriyantra.

Sriyantra is the diagrammatic representation of AHAM and Srividya is the Upasana of Vak in the form of *Ahamgrahopasana*. Hence, to evolve a method for this *ahamgrahopasana*, Srividya Tantra came into being.

It is interesting to note that Bhagavan Ramana himself did the prana pratishta of Sriyantra at the samadhi of His mother.