The instruction manual of LIFE
The human being and his transactions in life is complex. The human being is a conscious mechanism. Unlike machines, man is intelligent and conscious. When you buy a machinery, you get an instruction manual to operate it. Often we find that people operate the gadget without referring to the instruction manual. Often they end up damaging the equipment. They become impatient and feel no need to refer to the manual. Just as all machinery comes with instruction manuals, so is it with the human conscious-machinery.
The human mechanism is far more complex than the most intricate and complex super computer, because it is intelligent and conscious. Therefore, you cannot afford to neglect the instruction manual before operating this human mechanism. The most complex and powerful machinery invented by human intelligence is said to be the super computer. It is estimated that the complexities and technology involved in the so-called powerful supercomputer is less than one tenth of the complexity involved in the functioning of an insect like a mosquito or an ant!
It is further estimated that it takes over two hundred thousand supercomputers to match the power and technology of the human brain. The average single brain cell dwarfs the capacity of the average personal computer. Think of the true potential of your brain. It is composed of millions of super-bio-computer chips that are super-bio-computers themselves.
“The Brain is often compared with objects and performance figures in the real world to give us an idea of the complexity and power it has. One example is that if you compared all of the world’s telephone systems with the brain, by comparison they would only occupy space that was the size of a small pea! Another comparison is that the cray computer, one of the largest computers in the world, can make four hundred million calculations in a second. If it did that for one hundred years, it would equal to what the brain can do in a minute!” This is the potency every one of us command. You are, therefore, at the moment commanding an instrument that is probably over a million times more powerful than a super computer. How can you imagine operating such a potent tool without referring to an instruction manual?
The question now is what is the instruction manual for operating the human machinery? It is the scriptures that contain the instructions and values to use the tools within you. People think that just because you are born into a good family or a cultured family or even from a spiritually inclined family, you will imbibe this technique of living. This often does not necessarily happen. Unless you spend time and effort to imbibe it, it does not come naturally. Just because you are born and growing up as a human being, that does not mean that you know the technique, values and principles of human life. The proof of your ignorance of knowledge of life and living is that you lose your mental peace while you plunge into dynamic action. More responsibilities you take up greater your mental pressure you feel. The instruction manual for human beings, therefore, is the scriptures.
It does not matter if it is the Bible, Quran, Bhagavad Gita, Upanishads or the Dhamapada. All the scriptures have profound and universal messages for humanity to understand life and to operate the human machinery to live with the dignity and prestige of a human being.
Tuesday, November 2, 2010
Tuesday, September 7, 2010
UPANISHAD -II
The other 98 Upanishads are again classified according to their content as follows.
General Upanishads (27 ) (Of common interest),
1. Svetasvatara Upanishad
This Upanishad is taught by a sage called Svetasvatara. More emphasis is given in teaching of Sankhya yoga and the philosophy of illusion(Maya)
2. Garbho Upanishad
This Upanishad is by sage Pippalada and deals with the growth of foetus in the womb .It also gives the number of different parts of the body like bones, nerves, flesh etc.
3. Maitrayani Upanishad
This Upanishad tells us about the penance of a king called Brahadratha. The king asks the sage Sakanya about the feeling of desire in this meaningless world. Sage Sakanya relates him, what has been told to him by sage Maithreya. He teaches him the great science of Brahma Vidya. And tells him finally that mind and illusion are responsible for this contradiction.
4. Kaushitaki Upanishad
This Upanishad is taught by sage Chithra to sage Udhalaka and his son Shwethakethu. It deals about the science of soul. The temporary nature of rituals and good deeds and permanent nature of doing everything without desire is emphasized. It also tells the need for a father to give up all his personality and knowledge to his son and enter Sanyasa.
5. Subala Upanishad
This is the teaching of Sage Angiras to sage Raikwa. It tries to answer the question of the time and method of creation of the world. It also tries to find out the properties of the soul of beings. And has several aspects of philosophy.
6. Mantrika Upanishad
Deals about the properties of Brahmam. Tells that whatever is produced vanishes and then is reproduced. Concludes that the one who knows it well is the Brahman
7. Sarvasara Upanishad
Defines and explains several words like Katha, Bandha, Annamaya etc which occur constantly in Upanishadic philosophy
8. Niralamba Upanishad
It is an independent text of Hindu philosophy. It tries to investigate what is Brahmam and concludes that the Sanyasi by following proper methods has a better chance of attaining salvation.
9. Sukarahasya Upanishad
This Upanishad is supposed to be taught to sage Suka so that he would understand the philosophy of salvation. The explanations of words and ideas are extensive.
10. Vajrasuchika Upanishad
This Upanishad investigates and tries to answer the question, "Who is a Brahmin? It says that caste does not come by birth.
11. Atmaprabodha Upanishad
Tells us about meditation on Pranava and the great Vaishnava mantra "om narayanaya Nama." Defines and tells about the identities of an evolved soul.
12. Skanda Upanishad
Takes a conciliatory stand between Shaiva and Vaishnava. Tells that both are same.
13. Mudgala Upanishad
This Upanishad aims at explaining the mantras of the great Purusha Suktham.
14. Paingala Upanishad
This is taught by sage Yagnavalkya to sage Paingala. It gives an explanation of the term `Kaivalya'. It also attempts to explain the Maha Vakyas of Vedas like `Aham Brahmasmi' as well the duties of Jnanis.
15. Mahat Upanishad
Tells about the initial creation of the universe starting From Lord Narayana till Lord Brahma After this there is discussion between sage Suka and the king Janaka regarding the creation of the Samsara. This is followed by discussion of several aspects of philosophy between Sage Nidhaka and his Guru Sage Ripu. It tells that Sastras are burden for a Jnani, Jnana is a burden to those who are attached and so on.
16. Sariraka Upanishad
Tells us about the different aspects of the human body, including states of knowledge.
17. Akshamalika Upanishad
This Upanishad is taught by Guha to Lord Brahma, It tells us in detail about how to choose the mala (rosary) for use in meditation.
18. Ekakshara Upanishad
This is an Upanishad which deals with the letter ' Om'. This is more of a prayer towards `Om'.
19. Surya Upanishad
Tells us about Surya Angirasa mantra and Gayatri which is a prayer to the Sun. Tells also about the ashtakshara to worship Lord Surya.
20. Akshi Upanishad
Contains the prayer of sage Sankruthi to Lord Surya which contains the Chakshushmathi mantra. This is followed by teaching of Brahma Vidya by Surya.
21. Adhyatma Upanishad
This is initially taught by Sadashiva to sage Apantharathamas. Tells that There is nothing but Athma and the feeling of existence of others is only illusion.
22. Savitri Upanishad
Tells us who is Savithri and the difference between Savitha and Savithri Also gives the Savithri mantra.
23. Atma Upanishad
Deals with various aspects of Athma and how a Brahma Jnani does not see any other thing except Athma.
24. Katarudra Upanishad.
This is teaching of Brahma Vidya by Lord Brahma himself to the Devas. The treatment is philosophical.
25. Panchabrahma Upanishad
Details the five stages by which Para Brahmam was evolved
26. Pranaagnihotra Upanishad
This Upanishad deals with the sarrera Yagna or the sacrifice to the body. Tells what all mantras are to be chanted before taking food.. The usual mantras that a Brahmin chants while taking food are contained in this Upanishad.
27. Muktika Upanishad
This Upanishad is the Teaching of Lord Rama to Hanuman. It tells about Vedas, Vedangas and also Kaivalya and also summarizes the Hindu Vedanta. The list of 108 Upanishads is given in this Upanishad.
Saiva Upanishads (Dealing with Lord Shiva) (13)
1. Kaivalya Upanishad
In this Brahma teaches the knowledge of Brahmam to sage Aswalayana. Though Adhi Sankara wrote commentaries only for ten Upanishads, he considered this also as an important Upanishad. It deals with the state where the person is himself. The path shown is through meditation and devotion. Keeping the person as the plank and considering OM as the stick which rotates on the plank and gives out the light of fire.
2. Atharvasira Upanishad
It emphasizes about the greatness of the holy letter "om" . It also tells that the form of lord Rudhra is the form of Pranava.
3. Atharvasikha Upanishad
This is taught by Sage Adharva to great sages like Pippaladha, Angiras and Sanathkumara. It emphasizes on the need and benefits on the meditation of the Pranava.
4. Brahajjabala Upanishad
This Upanishad is told by Kalagni Rudra to sage Busundi. It deals in detail about the method of preparation of holy ash (Vibhuthi) and method of wearing it.
5. Kaalagnirudra Upanishad
It tells in detail about the method of wearing holy ash (Vibhuthi) along with mantras for wearing the same. This is taught by Kalagni Rudra to the great sage Sanathkumara.
6. Dakshinamurthi Upanishad
Dakshinamurthy is the teacher form of Shiva. He teaches without talking. This Upanishad gives the Dakshinamurthi mantra and the method of practicing it
7. Sarabha Upanishad
Sarabha is the animal, man and bird form of Lord Shiva. It is believed that he took this form to control the anger of Vishnu when he took the form of Narasimha. This Upanishad tells about Lord Sarabha.
8. Pasupathabramopanishad.
Tells us lord Shiva's aspect of Pasupathi (the lord of all living things).Tells how that the entire universe is really one and there is no differentiation.
9. Rudrahrudaya Upanishad
Shuka asks his father which God exists in all devas and in which God all devas exist. The answer is this Upanishad. He tells that it is Rudra.
10. Bhasmajabala Upanishad
Tells about how Vibhuthi has to be prepared and also the daily duties of a Brahmana. This is the teaching Lord Shiva to Jabala Busunda.
11. Rudrakshajabala Upanishad
This is the teaching of Kalagni Rudra to sage Busunda. And deals exclusively about Rudraksha.
12. Ganapati Upanishad
Starts with a prayer to Lord Ganapathy and gives the Ganapathy mantra. Tells how worship of Ganapathy is to be done.
13. Jabali Upanishad
Sage Jabali tells sage Pippalada about lord Pasupathi. The need and method of wearing Vibhuti (Holy ash) is given in detail.
Saktha Upanishads (dealing with the divine mother Shakthi) (9)
1. Sita Upanishad
Brahma tells the Devas about who is Sita. He tells them that she is the Adhara Shakthi (the basis which is the foundation) in the feminine form. Tells also about her different forms.
2. Tripuratapini Upanishad
Tells about the Sathakshari mantra for meditating on Tripura, the Goddess Parvathy. Several great manthras like Gayatry, and Panchadasakshari are a part of this. Tells about Srividya upasana.
3. Annapurna Upanishad
Sage Rupu tells sage Nidhaka about Devi Annapurna. He also teaches him the Annapurna mantra. This is followed by teaching of philosophical aspects like maya, Yoga and Mukthi.
4. Devi Upanishad
The Devi tells the devas who she is in this Upanishad. Tells about Panchadasakshari and Navakshari mantras to worship her.
5. Tripura Upanishad
Tells about Sri Chakra and the worship of the devi through the right and left methods.
6. Bhavana Upanishad
Tells one important aspect of Sri Vidya Upasana.
7. Saubhagyalakshmi Upanishad
Bhagawan Narayana tells about the Shakthi from whom every God originated and teaches the devas, the worship of sowbhagya Lakshmi
8. Sarasvatirahasya Upanishad
This Upanishad is taught by Sage Asvalayana to other sages. He teaches them the ten Saraswathi mantras and methods of worshipping her
9. Bahuvracha Upanishad
Talks in detail about the existence of Shakthi from whom all gods and knowledge originated. Gives hints of worship of Sri Vidhya.
Vaishnava Upanishads (dealing with Lord Vishnu) (14)
1. Narayana Upanishad
Describes the principle of Tripath Narayana . It also introduces the Narayana ashtakshara mantra and describes the benefits of chanting it
2. Nrsimhatapini Upanishad
It has two parts. In the poorva part, it tells in detail about the greatness of Lord Naraimha. It also has the great king of Mantras called Narasimha mantra and tells in detail how to meditate on it. In the Uthara part it tells also about the greatness of Pranava and the Narsimha Raja Mantra. It gives detailed method of meditating on Lord Narasimha.
3. Tripadvibhutimahanarayana Upanishad
Brahma did Thapas for 1000 years to know from Lord Vishnu about Brahmam. This is what Lord Vishnu told him. Also clears his doubts such as Brhamam having a form and not having a form etc . Also gives the shapes of several yantras.
4. Ramarahasya Upanishad
Tells that Lord Rama is Brahma Taraka and expounds various mantras for worshipping him. Also gives yantras for worshipping Lord Rama.
5. Ramatapini Upanishad
There are two parts, the poorva Thapini and the second Uthara Thapini. Tells about the greatness of the word "Rama". Tells about the Rama Yantra, which is similar to the Sri Chakra. Tells also the belief that `Lord Shiva tells the Tharaka mantra in the ears of all people dying in Varanasi' and the method of worship of Rama.
6. Vasudeva Upanishad
Tells about what is UrdhwaPundra (the sign worn by Vaishnavites) and the rules for wearing it.
7. Avyakta Upanishad
Deals about the creation of clearly defined things from that unclear past. Tells how Parajapati came from Avayaktha and went on to create the world. Gives a mantra to worship Lord Vishnu.
8. Tarasara Upanishad
Tells about holiness of Kurukshethra, Tharaka mantra and pranava. Tells method of worship of Lord Narayana.
9. Gopalatapini Upanishad
Sages approach Lord Brahma to know the procedure to worship Krishna. What he tells them is contained in this Upanishad. The upasana mantra of Govinda is given.
10. Krishna Upanishad
The sages when they meet Rama wanted to embrace him. He made them to be born as Gopis and he took the avatara of Krishna, so that they can embrace him. This book tells as to who were born as what in Krishnavatara.
11. Hayagreeva Upanishad
Brahma tells Narada that whoever meditates and worships Lord Hayagreeva gets to know the Brahma vidya. The mantra for worship of Lord Hayagreeva is given.
12. Dathathreya Upanishad
Tells the method of meditation and worship of Dathathreya. The Dathathreya mantra is given.
13. Garuda Upanishad
The method of meditation and worship of Garuda, the vehicle of Lord Vishnu is given.
14. Kali santarana Upanishad
Tells about how the evils of kali age is to be crossed. The sixteen letter prayer on Rama would help one in doing this.
Sanyasa Upanishads (Dealing with renunciation) (16)
1. Brahmo Upanishad
Tells us about how the great sage of wisdom comes out of all mundane things and lives a life where there is no need for rituals and no differences exist. The mantra for changing Yagnopavita occurs in this Upanishad.
2. Jabala Upanishad
This is compiled by Sage Jabala. This gives more emphasis on mediation and the chanting of Rudra. The greatness of concentrating between the centres of eyes is stressed here.
3. Arunya Upanishad
This Upanishad deals about the teaching of Prajapathi to sage Aaruni. It gives in detail the rules of life to be followed by a Brahmachari and a Sanyasi.
4. Paramahamsa Upanishad
It deals about the discussion between Sage Narada and God on who is a paramahamsa (sanyasi at an advanced stage) and methods to identify him.
5. Maitreyi Upanishad
It is the teaching of Lord Parameshwara to sage Maithreya. To a large extent , what is given in Maithrayani Upanishad is repeated. In addition God tells to him in detail about his formless form.
6. Nirvana Upanishad
Details about the Sanyasa marga involving Nirvana (nudity). Tells about how the people follow it.
7. Narada Parivrajaka Upanishad
This is the teaching of Narada to the Souunaka Sages. It tells abut the methods to attain salvation, the rules to be followed by a Sanyasi, and the time when a person should enter Sanyasa. It also talks about Karma Sanyasa.
8. Bhikshuka Upanishad
It defines the different types of Sanyasi like Kuttesaka, Bahoodhaka, Hamsa and Parama Hamsa .
9. Turiyatita Upanishad
It is taught by Lord Narayana to Lord Brahma and tells us abut the rules of the life of an Avadhootha.
10. Sanyasa Upanishad
Tells who can take Sanyasa and what is the procedure.
11. Paramahamsaparivrajaka Upanishad
This is taught by Lord Narayana to Lord Brahma. It deals mainly about the procedure of taking sanyasa.
12. Kundika Upanishad
Tells what al things a Sanyasi should posses. And how he should behave
13. Parabrahma Upanishad
Tells what is Yagnopavitha as well as Shika, for the sanyasis as well as people of the world. Gives clearly the total length of the Upavitha. For the sanyasi it is the pranava which acts as Yagnopavitha and Shika.
14. Avadhuta Upanishad
Dathathreya teaches sage Sankrithi as to who is Avadhootha and how he should behave.
15. Yajnavalkya Upanishad
The Upanishad tells when to assume sanyasa and also the properties of a sanyasi.
16. Saatyayani Upanishad
Mind becomes the reason for attachment and salvation. Tells that a real Brahmin should search for Brahmam. Also tells that one taking sanyasa gives redemption for three generation of manes.
Yoga Upanishads (dealing with Yogic practices) (19)
1. Shwethaswadhara Upanishad
This Upanishad is taught by a sage called Swethaswadhara. More emphasis is given in teaching Sankhya yoga and the philosophy of illusion(Maya)
2. Hamsoupanishad
This talks about meditation on Hamsa mantra and is being taught by sage Gauthama to sage Sanathkumara. The method of meditating on the Hamsa mantra is fully described.
3. Amrutha bindu Upanishad.
It gives the knowledge of athma in the tasty form of nectar and gives it as briefly as a dot. It tells us about what is Brahmam and other concepts of hard core Hindu Philosophy.
4. Amrutha nadopanishad.
This describes the way and detailed method to chant the holy letter "OM', which is called here as the nectar like letter.
5. Kshurikoupanishad.
Kshrika means knife. It is so called because it cuts ignorance using the knife of wisdom. This is a Upanishad which in detail tells about Yoga and its practice.
6. Thejo Bindupanishad
This Upanishad is the teaching of Lord Paramashiva to his son Subrahmanya .Talks in detail about Yogic practices, defines Chinmathra Swaroopa ,Athmanubhava , Jeevan Muktha etc
7. Nada Bindu Upanishad
Tells in detail about the meditation on Omkara (pranava). The method of meditation and some problems which may occur are pointed out.
8. Dhyana Bindu Upanishad.
The meditation on Pranava and Ajabha Gayathri is dealt in detail along with the method involved.
9. Brahma Vidhyoupanishad.
Teaches methods of attaining Brahma through meditation .Emphasizes role of Guru. Tells that Sruthi is more important than pramana.
10. Yoga Thathwopanishad
This is the teaching of Lord Vishnu to Lord Brahma.. It details out the yogic practice. It also tells about the stages in yoga, defines them and tells how to recognize them.
11. Trisiki Brahmanopanishad.
This is the teaching of Lord Soorya to a Brahmin called Trishiki Brahmana. He clears his doubts about the definition of the body, soul, Karana and yogic practice.
12. Yoga Choodamani Upanishad.
Tells about Yogic practice involving Ajaba Gayatri. Tells about the seats of yoga, tells how to wake up the Kundalani and reach her up to Brahma Randra.
13. Mandala Brahmanoupanishad.
This is the teaching of Sun God to his disciple Yagna Valkya. This deals with the principle of the soul through yogic practice. Definitions of various terms used in Yoga is also given. Tells in detail about Yogic practice and tells us about what is Sambhavi Mudhra.
14. Sandilyopanishad
This is taught by sage Atharvana to sage Sandilya.. It deals with Ashtangayoga and Brahma Vidhya.
15. Yogashikopanishad.
This is the teaching of Lord Maheswara to Lord Brahma. It deals with subjects like Mukthi, Shakthi, Nadha , Chaithanya and Yoga.
16. Yoga kudalinyupanishad.
Tells about Kundalani and yogic practice.
17. Sri Jabaladarsanopanishad.
This is the teaching of Lord Dathathreya to his disciple sage Sankriti. And tells how the yoga should be done in detail.
18. Mahavakyopanishad
Confirms that the knowledge "That this Sun is Brahma" would be realized by chanting of Ajapa Gayathri. Tells what is the merger of mind with Brhama.
19. Varahopanishad.
Tells about the Brahma Vidya of the body of Varaha. Lord Vishnu as Varaha tells how he should be meditated upon and worshipped. Also deals in detail about the stages of yoga.
General Upanishads (27 ) (Of common interest),
1. Svetasvatara Upanishad
This Upanishad is taught by a sage called Svetasvatara. More emphasis is given in teaching of Sankhya yoga and the philosophy of illusion(Maya)
2. Garbho Upanishad
This Upanishad is by sage Pippalada and deals with the growth of foetus in the womb .It also gives the number of different parts of the body like bones, nerves, flesh etc.
3. Maitrayani Upanishad
This Upanishad tells us about the penance of a king called Brahadratha. The king asks the sage Sakanya about the feeling of desire in this meaningless world. Sage Sakanya relates him, what has been told to him by sage Maithreya. He teaches him the great science of Brahma Vidya. And tells him finally that mind and illusion are responsible for this contradiction.
4. Kaushitaki Upanishad
This Upanishad is taught by sage Chithra to sage Udhalaka and his son Shwethakethu. It deals about the science of soul. The temporary nature of rituals and good deeds and permanent nature of doing everything without desire is emphasized. It also tells the need for a father to give up all his personality and knowledge to his son and enter Sanyasa.
5. Subala Upanishad
This is the teaching of Sage Angiras to sage Raikwa. It tries to answer the question of the time and method of creation of the world. It also tries to find out the properties of the soul of beings. And has several aspects of philosophy.
6. Mantrika Upanishad
Deals about the properties of Brahmam. Tells that whatever is produced vanishes and then is reproduced. Concludes that the one who knows it well is the Brahman
7. Sarvasara Upanishad
Defines and explains several words like Katha, Bandha, Annamaya etc which occur constantly in Upanishadic philosophy
8. Niralamba Upanishad
It is an independent text of Hindu philosophy. It tries to investigate what is Brahmam and concludes that the Sanyasi by following proper methods has a better chance of attaining salvation.
9. Sukarahasya Upanishad
This Upanishad is supposed to be taught to sage Suka so that he would understand the philosophy of salvation. The explanations of words and ideas are extensive.
10. Vajrasuchika Upanishad
This Upanishad investigates and tries to answer the question, "Who is a Brahmin? It says that caste does not come by birth.
11. Atmaprabodha Upanishad
Tells us about meditation on Pranava and the great Vaishnava mantra "om narayanaya Nama." Defines and tells about the identities of an evolved soul.
12. Skanda Upanishad
Takes a conciliatory stand between Shaiva and Vaishnava. Tells that both are same.
13. Mudgala Upanishad
This Upanishad aims at explaining the mantras of the great Purusha Suktham.
14. Paingala Upanishad
This is taught by sage Yagnavalkya to sage Paingala. It gives an explanation of the term `Kaivalya'. It also attempts to explain the Maha Vakyas of Vedas like `Aham Brahmasmi' as well the duties of Jnanis.
15. Mahat Upanishad
Tells about the initial creation of the universe starting From Lord Narayana till Lord Brahma After this there is discussion between sage Suka and the king Janaka regarding the creation of the Samsara. This is followed by discussion of several aspects of philosophy between Sage Nidhaka and his Guru Sage Ripu. It tells that Sastras are burden for a Jnani, Jnana is a burden to those who are attached and so on.
16. Sariraka Upanishad
Tells us about the different aspects of the human body, including states of knowledge.
17. Akshamalika Upanishad
This Upanishad is taught by Guha to Lord Brahma, It tells us in detail about how to choose the mala (rosary) for use in meditation.
18. Ekakshara Upanishad
This is an Upanishad which deals with the letter ' Om'. This is more of a prayer towards `Om'.
19. Surya Upanishad
Tells us about Surya Angirasa mantra and Gayatri which is a prayer to the Sun. Tells also about the ashtakshara to worship Lord Surya.
20. Akshi Upanishad
Contains the prayer of sage Sankruthi to Lord Surya which contains the Chakshushmathi mantra. This is followed by teaching of Brahma Vidya by Surya.
21. Adhyatma Upanishad
This is initially taught by Sadashiva to sage Apantharathamas. Tells that There is nothing but Athma and the feeling of existence of others is only illusion.
22. Savitri Upanishad
Tells us who is Savithri and the difference between Savitha and Savithri Also gives the Savithri mantra.
23. Atma Upanishad
Deals with various aspects of Athma and how a Brahma Jnani does not see any other thing except Athma.
24. Katarudra Upanishad.
This is teaching of Brahma Vidya by Lord Brahma himself to the Devas. The treatment is philosophical.
25. Panchabrahma Upanishad
Details the five stages by which Para Brahmam was evolved
26. Pranaagnihotra Upanishad
This Upanishad deals with the sarrera Yagna or the sacrifice to the body. Tells what all mantras are to be chanted before taking food.. The usual mantras that a Brahmin chants while taking food are contained in this Upanishad.
27. Muktika Upanishad
This Upanishad is the Teaching of Lord Rama to Hanuman. It tells about Vedas, Vedangas and also Kaivalya and also summarizes the Hindu Vedanta. The list of 108 Upanishads is given in this Upanishad.
Saiva Upanishads (Dealing with Lord Shiva) (13)
1. Kaivalya Upanishad
In this Brahma teaches the knowledge of Brahmam to sage Aswalayana. Though Adhi Sankara wrote commentaries only for ten Upanishads, he considered this also as an important Upanishad. It deals with the state where the person is himself. The path shown is through meditation and devotion. Keeping the person as the plank and considering OM as the stick which rotates on the plank and gives out the light of fire.
2. Atharvasira Upanishad
It emphasizes about the greatness of the holy letter "om" . It also tells that the form of lord Rudhra is the form of Pranava.
3. Atharvasikha Upanishad
This is taught by Sage Adharva to great sages like Pippaladha, Angiras and Sanathkumara. It emphasizes on the need and benefits on the meditation of the Pranava.
4. Brahajjabala Upanishad
This Upanishad is told by Kalagni Rudra to sage Busundi. It deals in detail about the method of preparation of holy ash (Vibhuthi) and method of wearing it.
5. Kaalagnirudra Upanishad
It tells in detail about the method of wearing holy ash (Vibhuthi) along with mantras for wearing the same. This is taught by Kalagni Rudra to the great sage Sanathkumara.
6. Dakshinamurthi Upanishad
Dakshinamurthy is the teacher form of Shiva. He teaches without talking. This Upanishad gives the Dakshinamurthi mantra and the method of practicing it
7. Sarabha Upanishad
Sarabha is the animal, man and bird form of Lord Shiva. It is believed that he took this form to control the anger of Vishnu when he took the form of Narasimha. This Upanishad tells about Lord Sarabha.
8. Pasupathabramopanishad.
Tells us lord Shiva's aspect of Pasupathi (the lord of all living things).Tells how that the entire universe is really one and there is no differentiation.
9. Rudrahrudaya Upanishad
Shuka asks his father which God exists in all devas and in which God all devas exist. The answer is this Upanishad. He tells that it is Rudra.
10. Bhasmajabala Upanishad
Tells about how Vibhuthi has to be prepared and also the daily duties of a Brahmana. This is the teaching Lord Shiva to Jabala Busunda.
11. Rudrakshajabala Upanishad
This is the teaching of Kalagni Rudra to sage Busunda. And deals exclusively about Rudraksha.
12. Ganapati Upanishad
Starts with a prayer to Lord Ganapathy and gives the Ganapathy mantra. Tells how worship of Ganapathy is to be done.
13. Jabali Upanishad
Sage Jabali tells sage Pippalada about lord Pasupathi. The need and method of wearing Vibhuti (Holy ash) is given in detail.
Saktha Upanishads (dealing with the divine mother Shakthi) (9)
1. Sita Upanishad
Brahma tells the Devas about who is Sita. He tells them that she is the Adhara Shakthi (the basis which is the foundation) in the feminine form. Tells also about her different forms.
2. Tripuratapini Upanishad
Tells about the Sathakshari mantra for meditating on Tripura, the Goddess Parvathy. Several great manthras like Gayatry, and Panchadasakshari are a part of this. Tells about Srividya upasana.
3. Annapurna Upanishad
Sage Rupu tells sage Nidhaka about Devi Annapurna. He also teaches him the Annapurna mantra. This is followed by teaching of philosophical aspects like maya, Yoga and Mukthi.
4. Devi Upanishad
The Devi tells the devas who she is in this Upanishad. Tells about Panchadasakshari and Navakshari mantras to worship her.
5. Tripura Upanishad
Tells about Sri Chakra and the worship of the devi through the right and left methods.
6. Bhavana Upanishad
Tells one important aspect of Sri Vidya Upasana.
7. Saubhagyalakshmi Upanishad
Bhagawan Narayana tells about the Shakthi from whom every God originated and teaches the devas, the worship of sowbhagya Lakshmi
8. Sarasvatirahasya Upanishad
This Upanishad is taught by Sage Asvalayana to other sages. He teaches them the ten Saraswathi mantras and methods of worshipping her
9. Bahuvracha Upanishad
Talks in detail about the existence of Shakthi from whom all gods and knowledge originated. Gives hints of worship of Sri Vidhya.
Vaishnava Upanishads (dealing with Lord Vishnu) (14)
1. Narayana Upanishad
Describes the principle of Tripath Narayana . It also introduces the Narayana ashtakshara mantra and describes the benefits of chanting it
2. Nrsimhatapini Upanishad
It has two parts. In the poorva part, it tells in detail about the greatness of Lord Naraimha. It also has the great king of Mantras called Narasimha mantra and tells in detail how to meditate on it. In the Uthara part it tells also about the greatness of Pranava and the Narsimha Raja Mantra. It gives detailed method of meditating on Lord Narasimha.
3. Tripadvibhutimahanarayana Upanishad
Brahma did Thapas for 1000 years to know from Lord Vishnu about Brahmam. This is what Lord Vishnu told him. Also clears his doubts such as Brhamam having a form and not having a form etc . Also gives the shapes of several yantras.
4. Ramarahasya Upanishad
Tells that Lord Rama is Brahma Taraka and expounds various mantras for worshipping him. Also gives yantras for worshipping Lord Rama.
5. Ramatapini Upanishad
There are two parts, the poorva Thapini and the second Uthara Thapini. Tells about the greatness of the word "Rama". Tells about the Rama Yantra, which is similar to the Sri Chakra. Tells also the belief that `Lord Shiva tells the Tharaka mantra in the ears of all people dying in Varanasi' and the method of worship of Rama.
6. Vasudeva Upanishad
Tells about what is UrdhwaPundra (the sign worn by Vaishnavites) and the rules for wearing it.
7. Avyakta Upanishad
Deals about the creation of clearly defined things from that unclear past. Tells how Parajapati came from Avayaktha and went on to create the world. Gives a mantra to worship Lord Vishnu.
8. Tarasara Upanishad
Tells about holiness of Kurukshethra, Tharaka mantra and pranava. Tells method of worship of Lord Narayana.
9. Gopalatapini Upanishad
Sages approach Lord Brahma to know the procedure to worship Krishna. What he tells them is contained in this Upanishad. The upasana mantra of Govinda is given.
10. Krishna Upanishad
The sages when they meet Rama wanted to embrace him. He made them to be born as Gopis and he took the avatara of Krishna, so that they can embrace him. This book tells as to who were born as what in Krishnavatara.
11. Hayagreeva Upanishad
Brahma tells Narada that whoever meditates and worships Lord Hayagreeva gets to know the Brahma vidya. The mantra for worship of Lord Hayagreeva is given.
12. Dathathreya Upanishad
Tells the method of meditation and worship of Dathathreya. The Dathathreya mantra is given.
13. Garuda Upanishad
The method of meditation and worship of Garuda, the vehicle of Lord Vishnu is given.
14. Kali santarana Upanishad
Tells about how the evils of kali age is to be crossed. The sixteen letter prayer on Rama would help one in doing this.
Sanyasa Upanishads (Dealing with renunciation) (16)
1. Brahmo Upanishad
Tells us about how the great sage of wisdom comes out of all mundane things and lives a life where there is no need for rituals and no differences exist. The mantra for changing Yagnopavita occurs in this Upanishad.
2. Jabala Upanishad
This is compiled by Sage Jabala. This gives more emphasis on mediation and the chanting of Rudra. The greatness of concentrating between the centres of eyes is stressed here.
3. Arunya Upanishad
This Upanishad deals about the teaching of Prajapathi to sage Aaruni. It gives in detail the rules of life to be followed by a Brahmachari and a Sanyasi.
4. Paramahamsa Upanishad
It deals about the discussion between Sage Narada and God on who is a paramahamsa (sanyasi at an advanced stage) and methods to identify him.
5. Maitreyi Upanishad
It is the teaching of Lord Parameshwara to sage Maithreya. To a large extent , what is given in Maithrayani Upanishad is repeated. In addition God tells to him in detail about his formless form.
6. Nirvana Upanishad
Details about the Sanyasa marga involving Nirvana (nudity). Tells about how the people follow it.
7. Narada Parivrajaka Upanishad
This is the teaching of Narada to the Souunaka Sages. It tells abut the methods to attain salvation, the rules to be followed by a Sanyasi, and the time when a person should enter Sanyasa. It also talks about Karma Sanyasa.
8. Bhikshuka Upanishad
It defines the different types of Sanyasi like Kuttesaka, Bahoodhaka, Hamsa and Parama Hamsa .
9. Turiyatita Upanishad
It is taught by Lord Narayana to Lord Brahma and tells us abut the rules of the life of an Avadhootha.
10. Sanyasa Upanishad
Tells who can take Sanyasa and what is the procedure.
11. Paramahamsaparivrajaka Upanishad
This is taught by Lord Narayana to Lord Brahma. It deals mainly about the procedure of taking sanyasa.
12. Kundika Upanishad
Tells what al things a Sanyasi should posses. And how he should behave
13. Parabrahma Upanishad
Tells what is Yagnopavitha as well as Shika, for the sanyasis as well as people of the world. Gives clearly the total length of the Upavitha. For the sanyasi it is the pranava which acts as Yagnopavitha and Shika.
14. Avadhuta Upanishad
Dathathreya teaches sage Sankrithi as to who is Avadhootha and how he should behave.
15. Yajnavalkya Upanishad
The Upanishad tells when to assume sanyasa and also the properties of a sanyasi.
16. Saatyayani Upanishad
Mind becomes the reason for attachment and salvation. Tells that a real Brahmin should search for Brahmam. Also tells that one taking sanyasa gives redemption for three generation of manes.
Yoga Upanishads (dealing with Yogic practices) (19)
1. Shwethaswadhara Upanishad
This Upanishad is taught by a sage called Swethaswadhara. More emphasis is given in teaching Sankhya yoga and the philosophy of illusion(Maya)
2. Hamsoupanishad
This talks about meditation on Hamsa mantra and is being taught by sage Gauthama to sage Sanathkumara. The method of meditating on the Hamsa mantra is fully described.
3. Amrutha bindu Upanishad.
It gives the knowledge of athma in the tasty form of nectar and gives it as briefly as a dot. It tells us about what is Brahmam and other concepts of hard core Hindu Philosophy.
4. Amrutha nadopanishad.
This describes the way and detailed method to chant the holy letter "OM', which is called here as the nectar like letter.
5. Kshurikoupanishad.
Kshrika means knife. It is so called because it cuts ignorance using the knife of wisdom. This is a Upanishad which in detail tells about Yoga and its practice.
6. Thejo Bindupanishad
This Upanishad is the teaching of Lord Paramashiva to his son Subrahmanya .Talks in detail about Yogic practices, defines Chinmathra Swaroopa ,Athmanubhava , Jeevan Muktha etc
7. Nada Bindu Upanishad
Tells in detail about the meditation on Omkara (pranava). The method of meditation and some problems which may occur are pointed out.
8. Dhyana Bindu Upanishad.
The meditation on Pranava and Ajabha Gayathri is dealt in detail along with the method involved.
9. Brahma Vidhyoupanishad.
Teaches methods of attaining Brahma through meditation .Emphasizes role of Guru. Tells that Sruthi is more important than pramana.
10. Yoga Thathwopanishad
This is the teaching of Lord Vishnu to Lord Brahma.. It details out the yogic practice. It also tells about the stages in yoga, defines them and tells how to recognize them.
11. Trisiki Brahmanopanishad.
This is the teaching of Lord Soorya to a Brahmin called Trishiki Brahmana. He clears his doubts about the definition of the body, soul, Karana and yogic practice.
12. Yoga Choodamani Upanishad.
Tells about Yogic practice involving Ajaba Gayatri. Tells about the seats of yoga, tells how to wake up the Kundalani and reach her up to Brahma Randra.
13. Mandala Brahmanoupanishad.
This is the teaching of Sun God to his disciple Yagna Valkya. This deals with the principle of the soul through yogic practice. Definitions of various terms used in Yoga is also given. Tells in detail about Yogic practice and tells us about what is Sambhavi Mudhra.
14. Sandilyopanishad
This is taught by sage Atharvana to sage Sandilya.. It deals with Ashtangayoga and Brahma Vidhya.
15. Yogashikopanishad.
This is the teaching of Lord Maheswara to Lord Brahma. It deals with subjects like Mukthi, Shakthi, Nadha , Chaithanya and Yoga.
16. Yoga kudalinyupanishad.
Tells about Kundalani and yogic practice.
17. Sri Jabaladarsanopanishad.
This is the teaching of Lord Dathathreya to his disciple sage Sankriti. And tells how the yoga should be done in detail.
18. Mahavakyopanishad
Confirms that the knowledge "That this Sun is Brahma" would be realized by chanting of Ajapa Gayathri. Tells what is the merger of mind with Brhama.
19. Varahopanishad.
Tells about the Brahma Vidya of the body of Varaha. Lord Vishnu as Varaha tells how he should be meditated upon and worshipped. Also deals in detail about the stages of yoga.
UPANISHAD
General Introduction
"Upanishad means the inner or mystic teaching. The term Upanishad is derived from upa (near), ni (down) and s(h)ad (to sit), i.e., sitting down near. Groups of pupils sit near the teacher to learn from him the secret doctrine. In the quietude of the forest hermitages the Upanishad thinkers pondered on the problems of deepest concerns and communicated their knowledge to fit pupils near them. Upanishads are found in the concluding sections of Vedas and are classified as Vedanta or the end of the Vedas. There are five Vedas with Yajur Veda having two versions. Each of these five books has several Saaakas (Branches). Each Saaka has a Karma Khanda dealing with the actions to be performed and is made up of Mantras and Brahmanaas. The latter deals with Upasana or meditation and has Aranyakas inside them for the benefit of those who have resorted to the quiet habitat of the forest to pursue their spiritual Quest. The Upanishads are found mostly in the Aranyaka section of the Vedas. The five Vedas have 1180 Saaakas and thus there should be 1180 Upanishads. But what we have now with us is a collection of 108 Upanishads. The list of these 108 Upanishads is given in the Mukthikopanishad.
Out of the 108 Upanishads only 10 have been commented upon by several Acharyas like Adhi Sankara. These are Ishavasya, Kena, Katha, Aithreya, Brihadaranyaka, Prashna, Mandukya, Taittireeya, Chandogya and Mundaka. They all deal with highest category of philosophy and metaphysics. So there is a general impression that all Upanishads are texts of Hindu Philosophy. This is not true. There are Upanishads which even tell you how to wear the sacred ash, how to worship a particular God and so on. But majority of them deal with methods of Yoga and Renunciation (Sanyasa).
The Vedas and Upanishads
"The breakdown among the 108 Upanishads according to the Vedas are as follows:
1. Rig Veda : 10
1. Aitareya 2. Kaushitaki 3. Nadabindu 4. Atmabodha 5. Nirvana 6. Mudgala 7. Akshamala 8. Tripura 9.Saubhagyalakshmi and 10. Bah vracha.
2. Yajur Veda
Krishna Yajur Veda: 32
1.Katha 2.Taittiriya 3.Brahma 4.Kaivalya 5.Svetasvatara 6.Garbha 7.Narayana 8.Amritabindhu 9.Amritanada 10.Kalagnirudra 11.Kshurika 12. Sarvasara 13.Sukharahasya 14. Tejobindhu 15. Dhyanabindhu 16.Brahmavidya 17.Yogatattva 18.Dakshinamurti 19.Skanda 20.Sariraka 21.Yogasikha 22. Ekakshara 23. Akshi 24. Avadhuta 25. Katharudra 26.Rudrahrudhaya 27.Yogakundalini 28. Panchabrahma 29.Pranaagnihotra 30.Varaha 31. Kalisantaranaand 32.Sarasvatirahasya .
Sukla Yajur Veda: 19
1.Isavasya 2.Brahadaranyaka 3.Jabala 4. Hamsa 5.ParamaHamsa 6.Subala 7.Mantrika 8.Niralamba 9.Trisikhibrahmana 10.Mandalabrahmana 11. Advayataraka 12.Paingala 13.Bhikshuka 14. Turiyatita 15.Adhyatma 16.Yajnavalkya 17.Satyayani 18.Tarasara and 19.Muktika .
3. Sama Veda :16
1.Kena 2.Chhandogya 3.Arunika 4. Maitrayani 5.Maitreyi 6.Vajrasuchi 7.Yogachudamani 8.Vasudeva 9.Mahat 10.Sanyasa 11.Avyakta 12. Kundika 13.Savitri 14.Rudrakshajabala 15.Jabaladarsana and 16.Jabali
4. Atharva Veda: 31
1. Prasna 2.Mundaka 3.Maandukya 4.Atharvasira 5.Atharvasikha 6. Brahajjabala 7. Nrsimhatapini 8. Narada Parivrajaka 9.Sita 10.Sarabha 11.Tribadvibhutimahanarayana 12.Ramarahasya 13. Ramatapini 14.Sandilya 15.Paramahamsaparivrajaka 16. Annapurna 17.Surya 18.Atma 19. Pasupatabrahma 20.Parabrahma 21. Tripuratapini 22. Devi 23. Bhavana 24. Bhasmajabala 25. Ganapati 26.Mahavakhya 27. Gopalatapini 28.Krishna 29. Hayagriva 30.Dattatreya and 31. Garuda ."
Major Upanishads
The ten major Upanishads which contain great philosophical discussions and knowledge are
1. Ishavasya Upanishad.
It is one of the great but brief Upanishad. It gives the summary of Indian philosophy very succinctly. It reviews the whole life and comes out with explanations.
2. Kena Upanishad
Kenopanishad derives its name from the first word Kena, meaning `by whom'. It belongs to the Talavakara Bahmana of Sama Veda and is therefore also referred to as Talavakara Upanishad. In short it says that "The One Power that illumines everything and every one is indivisible. It is the Ear behind the ears, Mind behind the mind, Speech behind speech, Vital Life behind life. The ears cannot hear it; it is what makes the ears hear. The eyes cannot see it; it is what makes the eyes see. You cannot speak about it; it is what makes you speak. The mind cannot imagine it; it is what makes the mind think. It is different from what all we know; yet it is not known either. Those who feel they know Him, know Him not. Those who know that anything amenable to the senses is not Brahman, they know it best. When it is known as the innermost witness of all cognitions, whether sensation, perception or thought, then it is known. One who knows thus reaches immortality"
3. Kathopanishad
"The Kathopanishad is divided into six Vallis. Valli literally means a creeper. A Valli, like a creeper, is attached to the Sakhas or Branches of the Veda. This Upanishad is also divided into two Adhyayas (chapters) of three Vallis each. "This is one of the most beautiful Upanishads in which the eternal truths are given in the form of a narrative. The narrative is taken from Taittiriya Brahmana (3-11-8) with some variation. The same story is told in the Taittiriya Brahmana, only with this difference that in the Brahmana freedom from death and birth is obtained by a peculiar performance of a sacrifice, while in the Upanishad it is obtained by knowledge only."
4. Aithreya Upanishad
The Aitareya Upanishad is one of the oldest of the Upanishads. It belongs to the Aitareya Aranyaka of the Rig-Veda. It is divided into three chapters and contains 33 verses. The Upanishad deals with the process of creation.
5. Brihadaranyaka Upanishad
"Brhadaranyaka Upanishad means the "great forest-book". This Upanishad is one of the oldest of all the Upanishads. It consists of three sections or kandas: the Madhu kanda, the Yajnavalkya or the Muni kanda and the Khila kanda. Here the Brahman is portrayed as universal and undifferentiated consciousness. The doctrine of the indescribability of the absolute and the doctrine of 'Neti, Neti' are explained. This Upanishad concludes by stating the three virtues that one should practice i.e. self-restraint, giving, and compassion."
6. Prashna Upanishad
"In Sanskrit , Prashna mean question. This book consists of six questions and their answers, hence the name. It is in the form of question-answers. Except first and last questions, all other questions are actually a group of smaller sub-questions. As narrated in the beginning of this Upanishad, six pupils interested in knowing divinity or Brahman come to sage Pippalada and ask questions of great spiritual importance. Pippalada asks them to take up penance of one year. Upon completion of penance, they again come to sage and ask questions, then the sage answers their questions."
7. Mandukya Upanishad
"For the very reason that it explains the esoteric meaning of the fundamental syllable Aum of Hindu spiritual tradition, the Upanishad has been extolled greatly. The Muktikopanishad which talks about all other Upanishads, says that if a person cannot afford to study all the hundred and more Upanishads, it will be enough to read just the Mândûkya Upanishad. According to Dr.S. Radhakrishnan in this Upanishad we find the fundamental approach to the attainment of reality by the road of introversion and ascent from the sensible and changing, through the mind which dreams, through the soul which thinks, to the divine within but above the soul."
8. Taittireeya Upanishad
"The Taittiriya Upanishad belongs to the Taittiriya school of the Yajur Veda. It is divided into three sections called Vallis. The first is the Siksa Valli. Siksa is the first of the six Vedangas (limbs or auxiliaries of the Veda); it is the science of phonetics and pronunciation. The second is the Brahmananda Valli and the third is the Bhrugu Valli. These two deal with the knowledge of the Supreme Self, paramatma-jnana."
9. Chandogya Upanishad
"Along with Brhadaranyaka Upanishad the Chandogyopanishad is an ancient source of principal fundamentals for Vedanta philosophy. Considering number of references made to this Upanishad in Brahma sutras, it indicates special importance of this Upanishad in Vedanta philosophy. Important spiritual practices like Dahara vidya, Shandilya vidya, etc. are its speciality."
10. Mundakopanishad
"This Upanishad begins with an Invocation, praying that eye may see auspicious things, the ear may hear auspicious sounds, and that life may be spent in the contemplation of the Lord. The teaching of this Upanishad is referred to as Brahmavidya, either because it describes first the message of Hiranyagarbha, the casual Brahma, or because the message relates the glory of Brahmam. This Upanishad speaks of Brahmavidya as the mystery which only those with shaven heads and those who go through a rite of having Fire on the shaven head can understand. So, it is called Mundaka, or shaven Head. Apart from this, this Upanishad is honoured as the crest of all, since it expounds the very essence of Brahma Jnana. It is assigned to the Fourth Veda, the Atharvana."
"Upanishad means the inner or mystic teaching. The term Upanishad is derived from upa (near), ni (down) and s(h)ad (to sit), i.e., sitting down near. Groups of pupils sit near the teacher to learn from him the secret doctrine. In the quietude of the forest hermitages the Upanishad thinkers pondered on the problems of deepest concerns and communicated their knowledge to fit pupils near them. Upanishads are found in the concluding sections of Vedas and are classified as Vedanta or the end of the Vedas. There are five Vedas with Yajur Veda having two versions. Each of these five books has several Saaakas (Branches). Each Saaka has a Karma Khanda dealing with the actions to be performed and is made up of Mantras and Brahmanaas. The latter deals with Upasana or meditation and has Aranyakas inside them for the benefit of those who have resorted to the quiet habitat of the forest to pursue their spiritual Quest. The Upanishads are found mostly in the Aranyaka section of the Vedas. The five Vedas have 1180 Saaakas and thus there should be 1180 Upanishads. But what we have now with us is a collection of 108 Upanishads. The list of these 108 Upanishads is given in the Mukthikopanishad.
Out of the 108 Upanishads only 10 have been commented upon by several Acharyas like Adhi Sankara. These are Ishavasya, Kena, Katha, Aithreya, Brihadaranyaka, Prashna, Mandukya, Taittireeya, Chandogya and Mundaka. They all deal with highest category of philosophy and metaphysics. So there is a general impression that all Upanishads are texts of Hindu Philosophy. This is not true. There are Upanishads which even tell you how to wear the sacred ash, how to worship a particular God and so on. But majority of them deal with methods of Yoga and Renunciation (Sanyasa).
The Vedas and Upanishads
"The breakdown among the 108 Upanishads according to the Vedas are as follows:
1. Rig Veda : 10
1. Aitareya 2. Kaushitaki 3. Nadabindu 4. Atmabodha 5. Nirvana 6. Mudgala 7. Akshamala 8. Tripura 9.Saubhagyalakshmi and 10. Bah vracha.
2. Yajur Veda
Krishna Yajur Veda: 32
1.Katha 2.Taittiriya 3.Brahma 4.Kaivalya 5.Svetasvatara 6.Garbha 7.Narayana 8.Amritabindhu 9.Amritanada 10.Kalagnirudra 11.Kshurika 12. Sarvasara 13.Sukharahasya 14. Tejobindhu 15. Dhyanabindhu 16.Brahmavidya 17.Yogatattva 18.Dakshinamurti 19.Skanda 20.Sariraka 21.Yogasikha 22. Ekakshara 23. Akshi 24. Avadhuta 25. Katharudra 26.Rudrahrudhaya 27.Yogakundalini 28. Panchabrahma 29.Pranaagnihotra 30.Varaha 31. Kalisantaranaand 32.Sarasvatirahasya .
Sukla Yajur Veda: 19
1.Isavasya 2.Brahadaranyaka 3.Jabala 4. Hamsa 5.ParamaHamsa 6.Subala 7.Mantrika 8.Niralamba 9.Trisikhibrahmana 10.Mandalabrahmana 11. Advayataraka 12.Paingala 13.Bhikshuka 14. Turiyatita 15.Adhyatma 16.Yajnavalkya 17.Satyayani 18.Tarasara and 19.Muktika .
3. Sama Veda :16
1.Kena 2.Chhandogya 3.Arunika 4. Maitrayani 5.Maitreyi 6.Vajrasuchi 7.Yogachudamani 8.Vasudeva 9.Mahat 10.Sanyasa 11.Avyakta 12. Kundika 13.Savitri 14.Rudrakshajabala 15.Jabaladarsana and 16.Jabali
4. Atharva Veda: 31
1. Prasna 2.Mundaka 3.Maandukya 4.Atharvasira 5.Atharvasikha 6. Brahajjabala 7. Nrsimhatapini 8. Narada Parivrajaka 9.Sita 10.Sarabha 11.Tribadvibhutimahanarayana 12.Ramarahasya 13. Ramatapini 14.Sandilya 15.Paramahamsaparivrajaka 16. Annapurna 17.Surya 18.Atma 19. Pasupatabrahma 20.Parabrahma 21. Tripuratapini 22. Devi 23. Bhavana 24. Bhasmajabala 25. Ganapati 26.Mahavakhya 27. Gopalatapini 28.Krishna 29. Hayagriva 30.Dattatreya and 31. Garuda ."
Major Upanishads
The ten major Upanishads which contain great philosophical discussions and knowledge are
1. Ishavasya Upanishad.
It is one of the great but brief Upanishad. It gives the summary of Indian philosophy very succinctly. It reviews the whole life and comes out with explanations.
2. Kena Upanishad
Kenopanishad derives its name from the first word Kena, meaning `by whom'. It belongs to the Talavakara Bahmana of Sama Veda and is therefore also referred to as Talavakara Upanishad. In short it says that "The One Power that illumines everything and every one is indivisible. It is the Ear behind the ears, Mind behind the mind, Speech behind speech, Vital Life behind life. The ears cannot hear it; it is what makes the ears hear. The eyes cannot see it; it is what makes the eyes see. You cannot speak about it; it is what makes you speak. The mind cannot imagine it; it is what makes the mind think. It is different from what all we know; yet it is not known either. Those who feel they know Him, know Him not. Those who know that anything amenable to the senses is not Brahman, they know it best. When it is known as the innermost witness of all cognitions, whether sensation, perception or thought, then it is known. One who knows thus reaches immortality"
3. Kathopanishad
"The Kathopanishad is divided into six Vallis. Valli literally means a creeper. A Valli, like a creeper, is attached to the Sakhas or Branches of the Veda. This Upanishad is also divided into two Adhyayas (chapters) of three Vallis each. "This is one of the most beautiful Upanishads in which the eternal truths are given in the form of a narrative. The narrative is taken from Taittiriya Brahmana (3-11-8) with some variation. The same story is told in the Taittiriya Brahmana, only with this difference that in the Brahmana freedom from death and birth is obtained by a peculiar performance of a sacrifice, while in the Upanishad it is obtained by knowledge only."
4. Aithreya Upanishad
The Aitareya Upanishad is one of the oldest of the Upanishads. It belongs to the Aitareya Aranyaka of the Rig-Veda. It is divided into three chapters and contains 33 verses. The Upanishad deals with the process of creation.
5. Brihadaranyaka Upanishad
"Brhadaranyaka Upanishad means the "great forest-book". This Upanishad is one of the oldest of all the Upanishads. It consists of three sections or kandas: the Madhu kanda, the Yajnavalkya or the Muni kanda and the Khila kanda. Here the Brahman is portrayed as universal and undifferentiated consciousness. The doctrine of the indescribability of the absolute and the doctrine of 'Neti, Neti' are explained. This Upanishad concludes by stating the three virtues that one should practice i.e. self-restraint, giving, and compassion."
6. Prashna Upanishad
"In Sanskrit , Prashna mean question. This book consists of six questions and their answers, hence the name. It is in the form of question-answers. Except first and last questions, all other questions are actually a group of smaller sub-questions. As narrated in the beginning of this Upanishad, six pupils interested in knowing divinity or Brahman come to sage Pippalada and ask questions of great spiritual importance. Pippalada asks them to take up penance of one year. Upon completion of penance, they again come to sage and ask questions, then the sage answers their questions."
7. Mandukya Upanishad
"For the very reason that it explains the esoteric meaning of the fundamental syllable Aum of Hindu spiritual tradition, the Upanishad has been extolled greatly. The Muktikopanishad which talks about all other Upanishads, says that if a person cannot afford to study all the hundred and more Upanishads, it will be enough to read just the Mândûkya Upanishad. According to Dr.S. Radhakrishnan in this Upanishad we find the fundamental approach to the attainment of reality by the road of introversion and ascent from the sensible and changing, through the mind which dreams, through the soul which thinks, to the divine within but above the soul."
8. Taittireeya Upanishad
"The Taittiriya Upanishad belongs to the Taittiriya school of the Yajur Veda. It is divided into three sections called Vallis. The first is the Siksa Valli. Siksa is the first of the six Vedangas (limbs or auxiliaries of the Veda); it is the science of phonetics and pronunciation. The second is the Brahmananda Valli and the third is the Bhrugu Valli. These two deal with the knowledge of the Supreme Self, paramatma-jnana."
9. Chandogya Upanishad
"Along with Brhadaranyaka Upanishad the Chandogyopanishad is an ancient source of principal fundamentals for Vedanta philosophy. Considering number of references made to this Upanishad in Brahma sutras, it indicates special importance of this Upanishad in Vedanta philosophy. Important spiritual practices like Dahara vidya, Shandilya vidya, etc. are its speciality."
10. Mundakopanishad
"This Upanishad begins with an Invocation, praying that eye may see auspicious things, the ear may hear auspicious sounds, and that life may be spent in the contemplation of the Lord. The teaching of this Upanishad is referred to as Brahmavidya, either because it describes first the message of Hiranyagarbha, the casual Brahma, or because the message relates the glory of Brahmam. This Upanishad speaks of Brahmavidya as the mystery which only those with shaven heads and those who go through a rite of having Fire on the shaven head can understand. So, it is called Mundaka, or shaven Head. Apart from this, this Upanishad is honoured as the crest of all, since it expounds the very essence of Brahma Jnana. It is assigned to the Fourth Veda, the Atharvana."
Sunday, September 5, 2010
ATHARVAVEDA
Atharvaveda
The Atharvaveda is one of the four Vedas, often called the "fourth Veda", mainly composed by two groups of rishis known as the Atharvanas and the Angirasa, hence its oldest name is Ātharvāṅgirasa. The Atharvaveda, while undoubtedly belonging to the core Vedic corpus, in some ways represents an independent parallel tradition to that of the Rigveda and Yajurveda. It incorporates much of early traditions of healing and magic those are paralleled in other Indo-European literatures.
The Atharva Veda is less predominant than other Vedas as it is little used in solemn (Shrauta) ritual. The largely silent Brahmán priest observes the procedures of the ritual and 'heals' it with two mantras and pouring of ghee when a mistake occurs. Though an early text, its status has been ambiguous, due to its magical character. It was not found in South India during the Middle Ages, and until very recently.
The Gayatri mantra used in Atharva Veda is different from other three Vedas. A special initiation of the Gayatri is required to learn the Atharva Veda. The Atharvaveda Parishishtas Pariśiṣṭas (appendices) state that priests of the Mauda and Jalada schools of the Atharvaveda should be avoided, or strict discipline should be followed as per the rules and regulations set by the Atharva Veda. It is even stated that women associated with Atharvan may suffer from abortions if pregnant women remain while the chants for warfare are pronounced.
The Atharvaveda is considered by many to be as dark and secret knowledge, pertaining to the spirits and the afterlife. In the Mahabharata, when the Pandavas are exiled to the forests for thirteen years, Bhima, being frustrated, suggests to Yudhisthira that they consult the Atharvaveda, and "shrink time, and hereby compress thirteen years to thirteen days..."
The Atharvaveda is also the first Indic text to mention Iron (as śyāma ayas, literally "black metal"), so that scholarly consensus dates the bulk of the Atharvaveda hymns to the early Indian Iron Age, corresponding to the 12th to 10th centuries BC or the early Kuru kingdom. Tradition suggests that Paippalāda, one of the early collators, and Vaidharbhī, one of the late contributors associated with the Atharvanic text, lived during the reign of prince Hiranyanabha of the Ikshvāku dynasty.
The Shaunakiya text is clearly divided into four parts: Kāṇḍas 1-7 deal with healing and general black and white magic that is to be applied in all situations of life, from the first tooth of a baby to regaining kingship. Kandas 8-12 constitute early speculation on the nature of the universe and of humans as well as on ritual, and are thus predecessors of the Upanishads. Kandas 13-18 deal with issues of a householder's life, such as marriage, death and female rivalry, as well as with the ambiguous Vratyas on the fringes of society and with the Rohita sun as an embodiment of royal power. Kandas 19 and 20 are late addition containing Rgvedic hymns for the use of the Atharvanic Brahmanacchamsin priest as well as for the enigmatic Kuntapa ritual of the Kuru kingdom of Parikshit.
The AV is the first Indic text dealing with medicine. It identifies the causes of disease as living causative agents such as the yatudhāna, the kimīdin, the krimi or kṛmi and the durṇāma. The Atharvans seek to kill them with a variety of incantations or plant based drugs in order to counter the disease. This approach to disease is quite different compared to the theory of Ayurveda. Atharvan theory suggests germs as a cause for leprosy. The hymn AV I.23-24 describes the disease leprosy and recommends the rajani auṣadhi for its treatment. From the description of the auṣadhi as black branching entity with dusky patches, it is very likely that is a lichen with antibiotic properties. Thus the AV may be one of the earliest texts to record uses of the antibiotic agents.
The AV also informs us about warfare. A variety of devices such as an arrow with a duct for poison (apāskambha) and castor bean poison, poisoned net and hook traps, use of disease spreading insects and smoke screens find a place in the AV saṃhita (eg. hymns IX .9, IX.10, the trisaṃdi and nyārbudi hymns). These references to military practices and associated Kṣatriya rites were what gave the AV its formidable reputation. In the Mahabharata there is a frequent comparison between weapons and the mantras of the heroes.
Several regular and special rituals of the Aryans ārya are a major concern of the AV, just as in the three other Vedas. The major rituals covered by the AV are marriage and the funeral. One peculiar rite is the Viṣāsahi Vrata, performed with the mantras of the XVIIth kāṃḍa in a spell against female rivals. The Vrātya rituals were performed by individuals who took on a semi-nomadic way of living and were generally roaming about in neighboring tribal territories to gain wealth in cattle by putting pressure on householders. There are some rituals aimed at the destruction of the enemies (Abhicārika hymns and rites). Abhicārika rites were an integral part of Vedic culture, as is amply attested in the brāhmaṇa literature.
Philosophical excursions: One of the most spectacular expressions of philosophical thought is the Hymn to goddess Earth or the Pṛthivī Sūkta used in the Āgrayana rite. The foundations of Vaiṣeśika Darśana is expressed in the mantra XII.1.26 in which the 'atoms' (Pāṃsu) are described forming the stone, the stones agglutinating to form the rocks and the rocks held together to form the Earth. Early pantheistic thought is seen in the hymn X.7 that describes the common thread running through all manifest and non-manifest existence as the skaṃbha. This skaṃbha is described as what poured out of the Hiraṇyagarbha, that was the precursor of the complex world in a very simple form (X.7.28). (Hiraṇyagarba = " The golden embryo, from which the Universe was formed.") This Skambha is Indra and Indra is the Skambha which describes all existence. The hymn also describes a pantheistic nature of the Vedic gods (X.7.38): skaṃbha is the heat (tapaḥ) that spreads through the universe (Bhuvana) as waves of water; the units of this spreading entity are the gods even as branches of one tree. This theme is repeatedly presented in various interpretations in later Hindu philosophies.
The Atharvaveda is one of the four Vedas, often called the "fourth Veda", mainly composed by two groups of rishis known as the Atharvanas and the Angirasa, hence its oldest name is Ātharvāṅgirasa. The Atharvaveda, while undoubtedly belonging to the core Vedic corpus, in some ways represents an independent parallel tradition to that of the Rigveda and Yajurveda. It incorporates much of early traditions of healing and magic those are paralleled in other Indo-European literatures.
The Atharva Veda is less predominant than other Vedas as it is little used in solemn (Shrauta) ritual. The largely silent Brahmán priest observes the procedures of the ritual and 'heals' it with two mantras and pouring of ghee when a mistake occurs. Though an early text, its status has been ambiguous, due to its magical character. It was not found in South India during the Middle Ages, and until very recently.
The Gayatri mantra used in Atharva Veda is different from other three Vedas. A special initiation of the Gayatri is required to learn the Atharva Veda. The Atharvaveda Parishishtas Pariśiṣṭas (appendices) state that priests of the Mauda and Jalada schools of the Atharvaveda should be avoided, or strict discipline should be followed as per the rules and regulations set by the Atharva Veda. It is even stated that women associated with Atharvan may suffer from abortions if pregnant women remain while the chants for warfare are pronounced.
The Atharvaveda is considered by many to be as dark and secret knowledge, pertaining to the spirits and the afterlife. In the Mahabharata, when the Pandavas are exiled to the forests for thirteen years, Bhima, being frustrated, suggests to Yudhisthira that they consult the Atharvaveda, and "shrink time, and hereby compress thirteen years to thirteen days..."
The Atharvaveda is also the first Indic text to mention Iron (as śyāma ayas, literally "black metal"), so that scholarly consensus dates the bulk of the Atharvaveda hymns to the early Indian Iron Age, corresponding to the 12th to 10th centuries BC or the early Kuru kingdom. Tradition suggests that Paippalāda, one of the early collators, and Vaidharbhī, one of the late contributors associated with the Atharvanic text, lived during the reign of prince Hiranyanabha of the Ikshvāku dynasty.
The Shaunakiya text is clearly divided into four parts: Kāṇḍas 1-7 deal with healing and general black and white magic that is to be applied in all situations of life, from the first tooth of a baby to regaining kingship. Kandas 8-12 constitute early speculation on the nature of the universe and of humans as well as on ritual, and are thus predecessors of the Upanishads. Kandas 13-18 deal with issues of a householder's life, such as marriage, death and female rivalry, as well as with the ambiguous Vratyas on the fringes of society and with the Rohita sun as an embodiment of royal power. Kandas 19 and 20 are late addition containing Rgvedic hymns for the use of the Atharvanic Brahmanacchamsin priest as well as for the enigmatic Kuntapa ritual of the Kuru kingdom of Parikshit.
The AV is the first Indic text dealing with medicine. It identifies the causes of disease as living causative agents such as the yatudhāna, the kimīdin, the krimi or kṛmi and the durṇāma. The Atharvans seek to kill them with a variety of incantations or plant based drugs in order to counter the disease. This approach to disease is quite different compared to the theory of Ayurveda. Atharvan theory suggests germs as a cause for leprosy. The hymn AV I.23-24 describes the disease leprosy and recommends the rajani auṣadhi for its treatment. From the description of the auṣadhi as black branching entity with dusky patches, it is very likely that is a lichen with antibiotic properties. Thus the AV may be one of the earliest texts to record uses of the antibiotic agents.
The AV also informs us about warfare. A variety of devices such as an arrow with a duct for poison (apāskambha) and castor bean poison, poisoned net and hook traps, use of disease spreading insects and smoke screens find a place in the AV saṃhita (eg. hymns IX .9, IX.10, the trisaṃdi and nyārbudi hymns). These references to military practices and associated Kṣatriya rites were what gave the AV its formidable reputation. In the Mahabharata there is a frequent comparison between weapons and the mantras of the heroes.
Several regular and special rituals of the Aryans ārya are a major concern of the AV, just as in the three other Vedas. The major rituals covered by the AV are marriage and the funeral. One peculiar rite is the Viṣāsahi Vrata, performed with the mantras of the XVIIth kāṃḍa in a spell against female rivals. The Vrātya rituals were performed by individuals who took on a semi-nomadic way of living and were generally roaming about in neighboring tribal territories to gain wealth in cattle by putting pressure on householders. There are some rituals aimed at the destruction of the enemies (Abhicārika hymns and rites). Abhicārika rites were an integral part of Vedic culture, as is amply attested in the brāhmaṇa literature.
Philosophical excursions: One of the most spectacular expressions of philosophical thought is the Hymn to goddess Earth or the Pṛthivī Sūkta used in the Āgrayana rite. The foundations of Vaiṣeśika Darśana is expressed in the mantra XII.1.26 in which the 'atoms' (Pāṃsu) are described forming the stone, the stones agglutinating to form the rocks and the rocks held together to form the Earth. Early pantheistic thought is seen in the hymn X.7 that describes the common thread running through all manifest and non-manifest existence as the skaṃbha. This skaṃbha is described as what poured out of the Hiraṇyagarbha, that was the precursor of the complex world in a very simple form (X.7.28). (Hiraṇyagarba = " The golden embryo, from which the Universe was formed.") This Skambha is Indra and Indra is the Skambha which describes all existence. The hymn also describes a pantheistic nature of the Vedic gods (X.7.38): skaṃbha is the heat (tapaḥ) that spreads through the universe (Bhuvana) as waves of water; the units of this spreading entity are the gods even as branches of one tree. This theme is repeatedly presented in various interpretations in later Hindu philosophies.
SAMAVEDA
Samaveda
The Samaveda is third (in the usual order) of the four Vedas, the ancient core Hindu scriptures. Its earliest parts are believed to date from 1000 BC and it ranks next in sanctity and liturgical importance to the Rigveda. It consists of a collection (samhita) of hymns, portions of hymns, and detached verses, all but 75 taken from the Rigveda, to be sung, using specifically indicated melodies called Samagana, by Udgatar priests at sacrifices in which the juice of the Soma plant, clarified and mixed with milk and other ingredients, is offered in libation to various deities.
The verses have been transposed and re-arranged, without reference to their original order, to suit the rituals in which they were to be employed. There are frequent variations from the text of the Rigveda that are in some cases glosses but in others offer an older pronunciation than that of the Rigveda (such as [ai] for common [e]). When sung the verses are further altered by prolongation, repetition and insertion of stray syllables (stobha), as well as various modulations, rests and other modifications prescribed in the song-books (Ganas).
There are three recensions of the text of the Samaveda Samhita:
(1) Kauthuma (in Gujerat & Bihar)
(2) Jaiminiya in Karnataka and Kerala,
(3) Rāṇāyanīya in Maharastra.
While the Kauthuma recension has been published (Samhita, Brahmana, Shrautasutra and ancillary Sutras, mainly by the late B.R. Sharma), parts of the Jaiminiya tradition remain unpublished [2]. There is an edition of the first part of the Samhita by W. Caland [3] and of the Brahmana by Raghu Vira and Lokesh Chandra [4], as well as the neglected Upanishad [5], but only parts of the Shrautasutra. The song books remain unpublished [6] and the tradition is rapidly fading. However, an edition is now being prepared by some well-known Samaveda specialists.
.
The Samaveda is third (in the usual order) of the four Vedas, the ancient core Hindu scriptures. Its earliest parts are believed to date from 1000 BC and it ranks next in sanctity and liturgical importance to the Rigveda. It consists of a collection (samhita) of hymns, portions of hymns, and detached verses, all but 75 taken from the Rigveda, to be sung, using specifically indicated melodies called Samagana, by Udgatar priests at sacrifices in which the juice of the Soma plant, clarified and mixed with milk and other ingredients, is offered in libation to various deities.
The verses have been transposed and re-arranged, without reference to their original order, to suit the rituals in which they were to be employed. There are frequent variations from the text of the Rigveda that are in some cases glosses but in others offer an older pronunciation than that of the Rigveda (such as [ai] for common [e]). When sung the verses are further altered by prolongation, repetition and insertion of stray syllables (stobha), as well as various modulations, rests and other modifications prescribed in the song-books (Ganas).
There are three recensions of the text of the Samaveda Samhita:
(1) Kauthuma (in Gujerat & Bihar)
(2) Jaiminiya in Karnataka and Kerala,
(3) Rāṇāyanīya in Maharastra.
While the Kauthuma recension has been published (Samhita, Brahmana, Shrautasutra and ancillary Sutras, mainly by the late B.R. Sharma), parts of the Jaiminiya tradition remain unpublished [2]. There is an edition of the first part of the Samhita by W. Caland [3] and of the Brahmana by Raghu Vira and Lokesh Chandra [4], as well as the neglected Upanishad [5], but only parts of the Shrautasutra. The song books remain unpublished [6] and the tradition is rapidly fading. However, an edition is now being prepared by some well-known Samaveda specialists.
.
YAJURVEDA
YAJURVEDA
The Yajurveda is one of the four canonical texts, of Hinduism, the Vedas. Estimated to have been composed between 1,400 and 1000 BCE, the Yajurveda 'Samhita', or 'compilation', contains the liturgy (mantras) needed to perform the sacrifices of the religion of the Vedic period, and the added Brahmana and Shrautasutra add information on the interpretation and on the details of their performance.
There are two primary versions or Samhitas of the Yajurveda: Shukla (white) and Krishna (black). Both contain the verses necessary for rituals, but the Krishna Yajurveda includes the Brahmana prose discussions within the Samhita, while the Shukla Yajurveda has separately a Brahmana text, the Shatapatha Brahmana.
Shukla Yajurveda
There are two (nearly identical) shakhas or recensions of the Shukla (White) Yajurveda, both known as Vajasaneyi-Samhita (VS): Vajasaneyi Madhyandiniya (VSM), originally of Bihar Vajasaneyi Kanva of originally of Kosala (VSK). The former is popular in North India, Gujarat, parts of Maharashtra (north of Nashik) and thus commands a numerous following. The Kanva Shakha is popular in parts of Maharashtra (south of Nashik), Orissa, Karnataka, Andhra Pradesh and Tamil Nadu. Sureshvaracharya, one of the four main disciples of Jagadguru Adi Shankara, is said to have followed the Kanva shakha. The Guru himself followed the Taittiriya Shakha with the Apastamba Kalpasutra. The Vedic rituals of the Ranganathaswamy Temple at Srirangam, the second biggest temple in India, are performed according to the Kanva shakha. The White Yajurveda has two Upanishads associated with it: the Isha Vasya and the Brihadaranyaka Upanishads. The Brihadaranyaka Upanishad is the most voluminous of all Upanishads.
The VS has forty chapters containing the formulas used with the following rituals:
1.-2.: New and Full Moon sacrifices
3.: Agnihotra
4.-8.: Somayajna
9.-10.: Vajapeya and Rajasuya, two modifications of the Soma sacrifice
11.-18.: construction of altars and hearths, especially the Agnicayana
19.-21.: Sautramani, a ritual originally counteracting the effects of excessive Soma-drinking
22.-25.: Ashvamedha
26.-29.: supplementary formulas for various rituals
30.-31.: Purushamedha
32.-34.: Sarvamedha
35.: Pitriyajna
36.-39.: Pravargya
40.: the final adhyaya is the famous Isha Upanishad.
Krishna Yajurveda
There are four recensions of the Krishna ("black") Yajurveda: Taittirīya saṃhita (TS) originally of Panchala Maitrayani saṃhita (MS) originally of the area south of Kurukshetra Caraka-Katha saṃhita (KS) originally of Madra and Kurukshetra
Kapiṣṭhala-Katha saṃhita (KapS) of the southern Panjab, Bahika. Each of the recensions has or had a Brahmana associated with it, and most of them also have associated Shrautasutras, Grhyasutras, Aranyakas, Upanishads and Pratishakhyas.
The Taittiriya Shakha: The best known and best preserved of these recensions is the TS, named after Tittiri, a pupil of Yaska. It consists of 7 books or kandas, subdivided in chapters or prapathakas, further subdivided into individual sections (anuvakas). Some individual hymns in this Samhita have gained particular importance in Hinduism; e.g. TS 4.5 and TS 4.7 constitute the Rudram Chamakam, while 1.8.6.i is the Shaivaite Tryambakam mantra. The beejas bhūr bhuvaḥ suvaḥ prefixed to the (rigvedic) Savitur Gayatri mantra are also from the Yajurveda. The Taittiriya recension of the Black Yajurveda is the shakha now most prevalent in southern India. Among the followers of this Shakha, the Apastamba Sutras are the common. The Taittiriya Shakha consists of Taittiriya Samhita (having seven kandas), Taittiriya Brahmana (having three kandas), Taittiriya Aranyaka (having seven prashnas) (See Aranyaka Literature), Taittiriya Upanishad (having three prashnas or vallis - Shiksha valli, Ananda valli and Bhrigu valli) and the Mahanarayana Upanishad. The Taittiriya Upanishad and Mahanarayana Upanishad are considered to be the seventh, eighth, ninth and tenth prashnas of the Aranyaka. The words prapathaka and kanda (meaning sections) are interchangeably used in Vedic literature. Prashna and valli refer to sections of the Aranyaka.
According to tradition, the vedic seer Yajnavalkya studied the Yajurveda collection under the tutelage of sage Vaishampayana maternal uncle of Yajnavalkya. Yajnavalkya's birth was with a purpose as purported by Gods. He was an Ekasandhigrāhi, meaning he learnt anything with just once teaching. The two came to have serious differences in interpretation. On one occasion, Vaishampayana was so enraged that he demanded the return of all the knowledge he had imparted to Yajnavalkya. Yajnavalkya returned in indignation or (literally vomitted) all the knowledge he had learnt. The other disciples of Vaishampayana, eager to receive this knowledge, assumed the form of tittiri birds and absorbed while being recited during the return (or ate the knowledge). Thus, that knowledge came to be called the Taittiriya Samhita (a derivation of tittiri). After having regurgitated the knowledge acquired from his teacher, Yajnavalkya worshipped Surya (the Sun God) and acquired new knowledge directly from Narayana who taught the Shukla Yajurveda taking the shape of a stallion (vāji-rūpa).
The Yajurveda documents the earliest known use of numbers up to a trillion (parardha). It also discusses the concept of numeric infinity (purna "fullness"), stating that if you subtract purna from purna, you are still left with purna.[1]
The Yajurveda is one of the four canonical texts, of Hinduism, the Vedas. Estimated to have been composed between 1,400 and 1000 BCE, the Yajurveda 'Samhita', or 'compilation', contains the liturgy (mantras) needed to perform the sacrifices of the religion of the Vedic period, and the added Brahmana and Shrautasutra add information on the interpretation and on the details of their performance.
There are two primary versions or Samhitas of the Yajurveda: Shukla (white) and Krishna (black). Both contain the verses necessary for rituals, but the Krishna Yajurveda includes the Brahmana prose discussions within the Samhita, while the Shukla Yajurveda has separately a Brahmana text, the Shatapatha Brahmana.
Shukla Yajurveda
There are two (nearly identical) shakhas or recensions of the Shukla (White) Yajurveda, both known as Vajasaneyi-Samhita (VS): Vajasaneyi Madhyandiniya (VSM), originally of Bihar Vajasaneyi Kanva of originally of Kosala (VSK). The former is popular in North India, Gujarat, parts of Maharashtra (north of Nashik) and thus commands a numerous following. The Kanva Shakha is popular in parts of Maharashtra (south of Nashik), Orissa, Karnataka, Andhra Pradesh and Tamil Nadu. Sureshvaracharya, one of the four main disciples of Jagadguru Adi Shankara, is said to have followed the Kanva shakha. The Guru himself followed the Taittiriya Shakha with the Apastamba Kalpasutra. The Vedic rituals of the Ranganathaswamy Temple at Srirangam, the second biggest temple in India, are performed according to the Kanva shakha. The White Yajurveda has two Upanishads associated with it: the Isha Vasya and the Brihadaranyaka Upanishads. The Brihadaranyaka Upanishad is the most voluminous of all Upanishads.
The VS has forty chapters containing the formulas used with the following rituals:
1.-2.: New and Full Moon sacrifices
3.: Agnihotra
4.-8.: Somayajna
9.-10.: Vajapeya and Rajasuya, two modifications of the Soma sacrifice
11.-18.: construction of altars and hearths, especially the Agnicayana
19.-21.: Sautramani, a ritual originally counteracting the effects of excessive Soma-drinking
22.-25.: Ashvamedha
26.-29.: supplementary formulas for various rituals
30.-31.: Purushamedha
32.-34.: Sarvamedha
35.: Pitriyajna
36.-39.: Pravargya
40.: the final adhyaya is the famous Isha Upanishad.
Krishna Yajurveda
There are four recensions of the Krishna ("black") Yajurveda: Taittirīya saṃhita (TS) originally of Panchala Maitrayani saṃhita (MS) originally of the area south of Kurukshetra Caraka-Katha saṃhita (KS) originally of Madra and Kurukshetra
Kapiṣṭhala-Katha saṃhita (KapS) of the southern Panjab, Bahika. Each of the recensions has or had a Brahmana associated with it, and most of them also have associated Shrautasutras, Grhyasutras, Aranyakas, Upanishads and Pratishakhyas.
The Taittiriya Shakha: The best known and best preserved of these recensions is the TS, named after Tittiri, a pupil of Yaska. It consists of 7 books or kandas, subdivided in chapters or prapathakas, further subdivided into individual sections (anuvakas). Some individual hymns in this Samhita have gained particular importance in Hinduism; e.g. TS 4.5 and TS 4.7 constitute the Rudram Chamakam, while 1.8.6.i is the Shaivaite Tryambakam mantra. The beejas bhūr bhuvaḥ suvaḥ prefixed to the (rigvedic) Savitur Gayatri mantra are also from the Yajurveda. The Taittiriya recension of the Black Yajurveda is the shakha now most prevalent in southern India. Among the followers of this Shakha, the Apastamba Sutras are the common. The Taittiriya Shakha consists of Taittiriya Samhita (having seven kandas), Taittiriya Brahmana (having three kandas), Taittiriya Aranyaka (having seven prashnas) (See Aranyaka Literature), Taittiriya Upanishad (having three prashnas or vallis - Shiksha valli, Ananda valli and Bhrigu valli) and the Mahanarayana Upanishad. The Taittiriya Upanishad and Mahanarayana Upanishad are considered to be the seventh, eighth, ninth and tenth prashnas of the Aranyaka. The words prapathaka and kanda (meaning sections) are interchangeably used in Vedic literature. Prashna and valli refer to sections of the Aranyaka.
According to tradition, the vedic seer Yajnavalkya studied the Yajurveda collection under the tutelage of sage Vaishampayana maternal uncle of Yajnavalkya. Yajnavalkya's birth was with a purpose as purported by Gods. He was an Ekasandhigrāhi, meaning he learnt anything with just once teaching. The two came to have serious differences in interpretation. On one occasion, Vaishampayana was so enraged that he demanded the return of all the knowledge he had imparted to Yajnavalkya. Yajnavalkya returned in indignation or (literally vomitted) all the knowledge he had learnt. The other disciples of Vaishampayana, eager to receive this knowledge, assumed the form of tittiri birds and absorbed while being recited during the return (or ate the knowledge). Thus, that knowledge came to be called the Taittiriya Samhita (a derivation of tittiri). After having regurgitated the knowledge acquired from his teacher, Yajnavalkya worshipped Surya (the Sun God) and acquired new knowledge directly from Narayana who taught the Shukla Yajurveda taking the shape of a stallion (vāji-rūpa).
The Yajurveda documents the earliest known use of numbers up to a trillion (parardha). It also discusses the concept of numeric infinity (purna "fullness"), stating that if you subtract purna from purna, you are still left with purna.[1]
RIGVEDA
Rigveda
The Rigveda is an ancient Indian sacred collection of Vedic Sanskrit hymns dedicated to the gods. Some of its verses are still recited as Hindu prayers, at religious functions and other occasions, putting it among the world's oldest religious texts in continued use. It is one of the oldest texts of any Indo-European language. Philological and linguistic evidence indicate that the Rigveda was composed roughly between 1500–1000 BCE. The Rigveda was probably not written down until the Gupta period (4th to 6th century CE), by which time the Brahmi script had become widespread (the oldest surviving manuscripts date to the 11th century). The oral tradition still continued into recent times.
The text is organized in 10 books, known as Mandalas, of varying age and length. The "family books": mandalas 2-7, are the oldest part of the Rigveda and the shortest books; they are arranged by length and account for 38% of the text. The eighth and ninth mandalas, comprising hymns of mixed age, account for 15% and 9%, respectively. The f first and the tenth mandalas are the youngest; they are also the longest books, of 191 suktas each, accounting for 37% of the text. Each mandala consists of hymns called sūkta (su-ukta, literally, "well recited, eulogy") intended for various sacrificial rituals.
The Rigvedic hymns are dedicated to various deities, chief of whom are Indra Agni, the sacrificial fire; and Soma, the sacred potion or the plant it is made from. Equally prominent gods are the Adityas or Asura gods Mitra-Varuna and Ushas (the dawn). Also invoked are Savitr, Vishnu, Rudra, Pushan, Brihaspati or Brahmanaspati, as well as deified natural phenomena such as Dyaus Pita (the shining sky, Father Heaven ), Prithivi (the earth, Mother Earth), Surya (the sun god), Vayu or Vata (the wind), Apas (the waters), Parjanya (the thunder and rain), Vac (the word), many rivers (notably the Sapta Sindhu, and the Sarasvati River). The Adityas, Vasus, Rudras, Sadhyas, Ashvins, Maruts, Rbhus, and the Vishvadevas ("all-gods") as well as the "thirty-three gods" are the groups of deities mentioned.
Mandala 1 comprises 191 hymns. Hymn 1.1 is addressed to Agni, and his name is the first word of the Rigveda. The remaining hymns are mainly addressed to Agni and Indra, as well as Varuna, Mitra, the Ashvins, the Maruts, Usas, Surya, Rbhus, Rudra, Vayu, Brhaspati, Visnu, Heaven and Earth, and all the Gods.
Mandala 2 comprises 43 hymns, mainly to Agni and Indra.
Mandala 3 comprises 62 hymns, mainly to Agni and Indra and the Vishvedevas. The verse 3.62.10 has great importance in Hinduism as the Gayatri Mantra. Most hymns in this book are attributed to viśvāmitra gāthinaḥ.
Mandala 4 comprises 58 hymns, mainly to Agni and Indra as well as the Rbhus, Ashvins, Brhaspati, Vayu, Usas, etc. Most hymns in this book are attributed to vāmadeva gautama.
Mandala 5 comprises 87 hymns, mainly to Agni and Indra, the Visvedevas ("all the gods'), the Maruts, the twin-deity Mitra-Varuna and the Asvins. Two hymns each are dedicated to Ushas (the dawn) and to Savitr. Most hymns in this book are attributed to the atri clan.
Mandala 6 comprises 75 hymns, mainly to Agni and Indra, all the gods, Pusan, Ashvin, Usas, etc. Most hymns in this book are attributed to the bārhaspatya family of Angirasas.
Mandala 7 comprises 104 hymns, to Agni, Indra, the Visvadevas, the Maruts, Mitra-Varuna, the Asvins, Ushas, Indra-Varuna, Varuna, Vayu (the wind), two each to Sarasvati (ancient river/goddess of learning) and Vishnu, and to others. Most hymns in this book are attributed to vasiṣṭha maitravaruṇi.
Mandala 8 comprises 103 hymns to various gods. Hymns 8.49 to 8.59 are the apocryphal vālakhilya. Hymns 1-48 and 60-66 are attributed to the kāṇva clan, the rest to other (Angirasa) poets.
Mandala 9 comprises 114 hymns, entirely devoted to Soma Pavamana, the cleansing of the sacred potion of the Vedic religion.
Mandala 10 comprises additional 191 hymns, frequently in later language, addressed to Agni, Indra and various other deities. It contains the Nadistuti sukta which is in praise of rivers and is important for the reconstruction of the geography of the Vedic civilization and the Purusha sukta which has great significance in Hindu social tradition. It also contains the Nasadiya sukta (10.129), probably the most celebrated hymn in the west, which deals with creation. The marriage hymns (10.85) and the death hymns (10.10-18) still are of great importance in the performance of the corresponding Grhya rituals.
The hymns were preserved by oral tradition for up to a millennium from the time of their composition until the redaction of the Rigveda, and the entire Rigveda was preserved in shakhas for another 2,500 years from the time of its redaction until the editio princeps by Rosen, Aufrecht and Max Müller. After their composition, the texts were preserved and codified by an extensive body of Vedic priesthood as the central philosophy of the Iron Age Vedic civilization. The Rigveda describes a mobile, semi-nomadic culture, with horse-drawn chariots, oxen-drawn wagons, and metal (bronze) weapons.
According to Hindu tradition, the Rigvedic hymns were collected by Paila under the guidance of Vyāsa, who formed the Rigveda Samhita as we know it. According to the Śatapatha Brāhmana, the number of syllables in the Rigveda is 432,000, equalling the number of muhurtas (1 day = 30 muhurtas) in forty years. This statement stresses the underlying philosophy of the Vedic books that there is a connection (bandhu) between the astronomical, the physiological, and the spiritual.
Since the 19th and 20th centuries, some reformers like Swami Dayananda, founder of the "Arya Samaj" and Sri Aurobindo have attempted to re-interpret the Vedas to conform to modern and established moral and spiritual norms. They moved the Vedantic perception of the Rigveda from the original ritualistic content to a more symbolic or mystical interpretation. For example, instances of animal sacrifice were not seen by them as literal slaughtering, but as transcendental processes.
The Rigveda is an ancient Indian sacred collection of Vedic Sanskrit hymns dedicated to the gods. Some of its verses are still recited as Hindu prayers, at religious functions and other occasions, putting it among the world's oldest religious texts in continued use. It is one of the oldest texts of any Indo-European language. Philological and linguistic evidence indicate that the Rigveda was composed roughly between 1500–1000 BCE. The Rigveda was probably not written down until the Gupta period (4th to 6th century CE), by which time the Brahmi script had become widespread (the oldest surviving manuscripts date to the 11th century). The oral tradition still continued into recent times.
The text is organized in 10 books, known as Mandalas, of varying age and length. The "family books": mandalas 2-7, are the oldest part of the Rigveda and the shortest books; they are arranged by length and account for 38% of the text. The eighth and ninth mandalas, comprising hymns of mixed age, account for 15% and 9%, respectively. The f first and the tenth mandalas are the youngest; they are also the longest books, of 191 suktas each, accounting for 37% of the text. Each mandala consists of hymns called sūkta (su-ukta, literally, "well recited, eulogy") intended for various sacrificial rituals.
The Rigvedic hymns are dedicated to various deities, chief of whom are Indra Agni, the sacrificial fire; and Soma, the sacred potion or the plant it is made from. Equally prominent gods are the Adityas or Asura gods Mitra-Varuna and Ushas (the dawn). Also invoked are Savitr, Vishnu, Rudra, Pushan, Brihaspati or Brahmanaspati, as well as deified natural phenomena such as Dyaus Pita (the shining sky, Father Heaven ), Prithivi (the earth, Mother Earth), Surya (the sun god), Vayu or Vata (the wind), Apas (the waters), Parjanya (the thunder and rain), Vac (the word), many rivers (notably the Sapta Sindhu, and the Sarasvati River). The Adityas, Vasus, Rudras, Sadhyas, Ashvins, Maruts, Rbhus, and the Vishvadevas ("all-gods") as well as the "thirty-three gods" are the groups of deities mentioned.
Mandala 1 comprises 191 hymns. Hymn 1.1 is addressed to Agni, and his name is the first word of the Rigveda. The remaining hymns are mainly addressed to Agni and Indra, as well as Varuna, Mitra, the Ashvins, the Maruts, Usas, Surya, Rbhus, Rudra, Vayu, Brhaspati, Visnu, Heaven and Earth, and all the Gods.
Mandala 2 comprises 43 hymns, mainly to Agni and Indra.
Mandala 3 comprises 62 hymns, mainly to Agni and Indra and the Vishvedevas. The verse 3.62.10 has great importance in Hinduism as the Gayatri Mantra. Most hymns in this book are attributed to viśvāmitra gāthinaḥ.
Mandala 4 comprises 58 hymns, mainly to Agni and Indra as well as the Rbhus, Ashvins, Brhaspati, Vayu, Usas, etc. Most hymns in this book are attributed to vāmadeva gautama.
Mandala 5 comprises 87 hymns, mainly to Agni and Indra, the Visvedevas ("all the gods'), the Maruts, the twin-deity Mitra-Varuna and the Asvins. Two hymns each are dedicated to Ushas (the dawn) and to Savitr. Most hymns in this book are attributed to the atri clan.
Mandala 6 comprises 75 hymns, mainly to Agni and Indra, all the gods, Pusan, Ashvin, Usas, etc. Most hymns in this book are attributed to the bārhaspatya family of Angirasas.
Mandala 7 comprises 104 hymns, to Agni, Indra, the Visvadevas, the Maruts, Mitra-Varuna, the Asvins, Ushas, Indra-Varuna, Varuna, Vayu (the wind), two each to Sarasvati (ancient river/goddess of learning) and Vishnu, and to others. Most hymns in this book are attributed to vasiṣṭha maitravaruṇi.
Mandala 8 comprises 103 hymns to various gods. Hymns 8.49 to 8.59 are the apocryphal vālakhilya. Hymns 1-48 and 60-66 are attributed to the kāṇva clan, the rest to other (Angirasa) poets.
Mandala 9 comprises 114 hymns, entirely devoted to Soma Pavamana, the cleansing of the sacred potion of the Vedic religion.
Mandala 10 comprises additional 191 hymns, frequently in later language, addressed to Agni, Indra and various other deities. It contains the Nadistuti sukta which is in praise of rivers and is important for the reconstruction of the geography of the Vedic civilization and the Purusha sukta which has great significance in Hindu social tradition. It also contains the Nasadiya sukta (10.129), probably the most celebrated hymn in the west, which deals with creation. The marriage hymns (10.85) and the death hymns (10.10-18) still are of great importance in the performance of the corresponding Grhya rituals.
The hymns were preserved by oral tradition for up to a millennium from the time of their composition until the redaction of the Rigveda, and the entire Rigveda was preserved in shakhas for another 2,500 years from the time of its redaction until the editio princeps by Rosen, Aufrecht and Max Müller. After their composition, the texts were preserved and codified by an extensive body of Vedic priesthood as the central philosophy of the Iron Age Vedic civilization. The Rigveda describes a mobile, semi-nomadic culture, with horse-drawn chariots, oxen-drawn wagons, and metal (bronze) weapons.
According to Hindu tradition, the Rigvedic hymns were collected by Paila under the guidance of Vyāsa, who formed the Rigveda Samhita as we know it. According to the Śatapatha Brāhmana, the number of syllables in the Rigveda is 432,000, equalling the number of muhurtas (1 day = 30 muhurtas) in forty years. This statement stresses the underlying philosophy of the Vedic books that there is a connection (bandhu) between the astronomical, the physiological, and the spiritual.
Since the 19th and 20th centuries, some reformers like Swami Dayananda, founder of the "Arya Samaj" and Sri Aurobindo have attempted to re-interpret the Vedas to conform to modern and established moral and spiritual norms. They moved the Vedantic perception of the Rigveda from the original ritualistic content to a more symbolic or mystical interpretation. For example, instances of animal sacrifice were not seen by them as literal slaughtering, but as transcendental processes.
Friday, September 3, 2010
Sunday, August 29, 2010
The cause of all power, as of all weakness, is within.
The cause of all power, as of all weakness, is within.
A THOROUGH understanding of this Great Law which permeates the universe leads to the acquirement of that state of mind known as obedience. To know that justice, harmony, and love are supreme in the universe is likewise to know that all adverse and painful conditions are the result of our own disobedience to that Law. Such knowledge leads to strength and power, and it is upon such knowledge alone that a true life and an enduring success and happiness can be built.
To be patient under all circumstances, and to accept all circumstances as necessary factors in your training, is to rise superior to all painful conditions, and to overcome them with an overcoming which is sure, and which leaves no fear of their return, for by the power of obedience to law they are utterly slain.
A THOROUGH understanding of this Great Law which permeates the universe leads to the acquirement of that state of mind known as obedience. To know that justice, harmony, and love are supreme in the universe is likewise to know that all adverse and painful conditions are the result of our own disobedience to that Law. Such knowledge leads to strength and power, and it is upon such knowledge alone that a true life and an enduring success and happiness can be built.
To be patient under all circumstances, and to accept all circumstances as necessary factors in your training, is to rise superior to all painful conditions, and to overcome them with an overcoming which is sure, and which leaves no fear of their return, for by the power of obedience to law they are utterly slain.
Friday, August 27, 2010
Why Hindus worship so many Gods?
Why do Hindus worship so many Gods?
A common question which often arises when a person is studying Hinduism is that... Why is it that the Hindus worship so many different Gods?
It is a popular quote in Hinduism that there are over 33,00,00,000 different Gods and Goddesses in the religion, so it is quite justified by one to think and question that why is it so? What is the need to worship so many Gods? and what does Hinduism say of this?
The belief in Hinduism, or to say, The one solid belief in Hinduism is that there is one omnipotent God, one God that has given birth to everything in this world, One God who exists and controls everything and is omnipotent (which means, present everywhere in the world) It is this one God who is on the top most level of everything and is the supreme power.
The other Gods defined in Hinduism can be expressed as the forms of this omnipotent God. One would ask, rather curiously, that why does this God need so many different forms if he is Omnipotent? Well! The answer to this question is contained within the question itself!
In order to be omnipotent, God has created his own forms to serve different purposes in the world. These Gods are different beings altogether, with one Goal to report whatever is happening in their field to the prime entity, and then serve the appropriate action (which, at certain levels could be defined by the supreme entity itself, but mostly it is up to this form to decide what to do)
These forms of God are made to be PERFECT in their field of work. The Supreme Being has blessed them to have no errors, so that their functions are carried out smoothly. According to the beliefs of Hinduism, there is a God made for every purpose literally.
Some people would maybe question, why are these forms termed as Gods then? They aren't all that powerful even. Well lets say, they have full control over what situation they serve, they can do anything they want in their field of work, they are spiritually purified beings and have no evil in them and the most of all, they are perfect in what they do, which makes them attain the status of a God.
Therefore, these Gods serve as the informants of the divine Supreme Being, and this is why Hindus worship them, there is literally one God, but these forms are also Gods and must be worshipped and given utmost respect, which is why in the Hinduism religion and culture, so many Gods are worshipped.
So this provides the answer to this question.
A common question which often arises when a person is studying Hinduism is that... Why is it that the Hindus worship so many different Gods?
It is a popular quote in Hinduism that there are over 33,00,00,000 different Gods and Goddesses in the religion, so it is quite justified by one to think and question that why is it so? What is the need to worship so many Gods? and what does Hinduism say of this?
The belief in Hinduism, or to say, The one solid belief in Hinduism is that there is one omnipotent God, one God that has given birth to everything in this world, One God who exists and controls everything and is omnipotent (which means, present everywhere in the world) It is this one God who is on the top most level of everything and is the supreme power.
The other Gods defined in Hinduism can be expressed as the forms of this omnipotent God. One would ask, rather curiously, that why does this God need so many different forms if he is Omnipotent? Well! The answer to this question is contained within the question itself!
In order to be omnipotent, God has created his own forms to serve different purposes in the world. These Gods are different beings altogether, with one Goal to report whatever is happening in their field to the prime entity, and then serve the appropriate action (which, at certain levels could be defined by the supreme entity itself, but mostly it is up to this form to decide what to do)
These forms of God are made to be PERFECT in their field of work. The Supreme Being has blessed them to have no errors, so that their functions are carried out smoothly. According to the beliefs of Hinduism, there is a God made for every purpose literally.
Some people would maybe question, why are these forms termed as Gods then? They aren't all that powerful even. Well lets say, they have full control over what situation they serve, they can do anything they want in their field of work, they are spiritually purified beings and have no evil in them and the most of all, they are perfect in what they do, which makes them attain the status of a God.
Therefore, these Gods serve as the informants of the divine Supreme Being, and this is why Hindus worship them, there is literally one God, but these forms are also Gods and must be worshipped and given utmost respect, which is why in the Hinduism religion and culture, so many Gods are worshipped.
So this provides the answer to this question.
Wednesday, August 25, 2010
Saturday, August 21, 2010
Gayatri Mantra A scientific view
Gayatri Mantra: A scientific view - Dr Tanmaya
Gayatri mantra has been bestowed the greatest importance in Vedic dharma. This mantra has also been termed as Savitri and Ved-Mata, the mother of the Vedas. The literal meaning of the mantra is:
“O God! You are Omnipresent, Omnipotent and Almighty.
You are all Light. You are all Knowledge and Bliss.
You are Destroyer of fear, You are Creator of this
Universe, You are the Greatest of all. We bow and
meditate upon Your light. You guide our intellect
in the right direction.”
The mantra, however, has a great scientific importance too, which somehow got lost in the literary tradition. The modern astrophysics and astronomy tell us that our Galaxy called Milky Way or Akash-Ganga contains approximately 100,000 million of stars. Each star is like our sun having its own planet system. We know that the moon moves round the earth and the earth moves round the sun along with the moon. All planets round the sun. Each of the above bodies revolves round at its own axis as well. Our sun along with its family takes one round of the galactic centre in 22.5 crore years. All galaxies including ours are moving away at a terrific velocity of 20,000 miles per second.
And now the alternative scientific meaning of the mantra step by step:
(A) Om bhur bhuvah swah:
Bhur the earth, bhuvah the planets (solar family), swah the Galaxy. We observe that when an ordinary fan with a speed of 900 RPM (rotations Per minute) moves, it makes noise. Then, one can imagine, what great noise would be created when the galaxies move with a speed of 20,000 miles per second. This is what this portion of the mantra explains that the sound produced due to the fast-moving earth, planets and galaxies is Om. The sound was heard during meditation by Rishi Vishvamitra, who mentioned it to other colleagues. All of them, then unanimously decided to call this sound Om the name of God, because this sound is available in all the three periods of time, hence it is set (permanent). Therefore, it was the first ever revolutionary idea to identify formless God with a specific title (form)
called upadhi. Until that time, everybody recognized God as formless and nobody was prepared to accept this new idea. In the Gita also, it is said, "Om iti ekaksharam brahma", meaning that the name of the Supreme is Om, which contains only one syllable (8/12). This sound Om heard during samadhi was called by all the seers nada-brahma (a very great noise), but not a noise that is normally beyond a specific amplitude and limits of decibels suited to human hearing. Hence the rishis called this sound Udgith musical sound of the above, i.e., heaven. They also noticed that the infinite mass of galaxies moving with a velocity of 20,000 miles/second was generating a kinetic energy = 1/2 MV2 and this was balancing the total energy consumption of the cosmos. Hence they named it Pranavah, which means the body (vapu) or store house of energy (prana).
(B) Tat savitur varenyam:
Tat that (God), savitur the sun (star), varenyam worthy of bowing or respect. Once the form of a person along with the name is known to us, we may locate the specific person. Hence the two titles (upadhi) provide the solid ground to identify the formless God, Vishvamitra suggested. He told us that we could know (realize) the unknowable formless God through the known factors, viz., sound Om and light of suns (stars).
A mathematician can solve an equation x2+y2=4; if x=2; then y can be known and so on. An engineer can measure the width of a river even by standing at the river bank just by drawing a triangle. So was the scientific method suggested by Vishvamitra in the mantra in the next portion as under:-
(C) Bhargo devasya dheemahi:
Bhargo the light, devasya of the deity, dheemahi we should meditate. The rishi instructs us to meditate upon the available form (light of suns) to discover the formless Creator (God). Also he wants us to do japa of the word Om (this is understood in the Mantra). This is how the sage wants us to proceed, but there is a great problem to realize it, as the human mind is so shaky and restless that without the grace of the Supreme(Brahma) it cannot be controlled. Hence Vishvamitra suggests the way to pray Him as under:
(D) Dhiyo yo nah prachodayat:
Dhiyo (intellect), yo (who), nah (we all), prachodayat (guide to right Direction).
O God! Deploy our intellect on the right path.
Full scientific interpretation of the Mantra:
The earth (bhur), the planets (bhuvah), and the galaxies (swah) are moving at a very great velocity, the sound produced is Om,(the name of formless God.) That God (tat), who manifests Himself in the form of light of suns (savitur) is worthy of bowing/respect(varenyam). We all, therefore, should meditate (dheemahi) upon the light (bhargo) of that deity (devasya) and also do chanting of Om. May He (yo) guide in right direction (prachodayat) our (nah) intellect dhiyo.
So we notice that the important points hinted in the mantra are:-
1) The total kinetic energy generated by the movement galaxies acts as an umbrella and balances the total energy consumption of the cosmos. Hence it was named as the Pranavah (body of energy). This is equal to 1/2 mv2 (Mass of galaxies x velocity2).
2) Realising the great importance of the syllable OM, the other later date religions adopted this word with a slight change in accent, viz., Amen and Ameen.
3) The God could be realised through the saguna (gross), upasana (method), i.e.,
a) by chanting the name of the supreme as OM and
b) by meditating upon the light emitted by stars(suns).
Gayatri mantra has been bestowed the greatest importance in Vedic dharma. This mantra has also been termed as Savitri and Ved-Mata, the mother of the Vedas. The literal meaning of the mantra is:
“O God! You are Omnipresent, Omnipotent and Almighty.
You are all Light. You are all Knowledge and Bliss.
You are Destroyer of fear, You are Creator of this
Universe, You are the Greatest of all. We bow and
meditate upon Your light. You guide our intellect
in the right direction.”
The mantra, however, has a great scientific importance too, which somehow got lost in the literary tradition. The modern astrophysics and astronomy tell us that our Galaxy called Milky Way or Akash-Ganga contains approximately 100,000 million of stars. Each star is like our sun having its own planet system. We know that the moon moves round the earth and the earth moves round the sun along with the moon. All planets round the sun. Each of the above bodies revolves round at its own axis as well. Our sun along with its family takes one round of the galactic centre in 22.5 crore years. All galaxies including ours are moving away at a terrific velocity of 20,000 miles per second.
And now the alternative scientific meaning of the mantra step by step:
(A) Om bhur bhuvah swah:
Bhur the earth, bhuvah the planets (solar family), swah the Galaxy. We observe that when an ordinary fan with a speed of 900 RPM (rotations Per minute) moves, it makes noise. Then, one can imagine, what great noise would be created when the galaxies move with a speed of 20,000 miles per second. This is what this portion of the mantra explains that the sound produced due to the fast-moving earth, planets and galaxies is Om. The sound was heard during meditation by Rishi Vishvamitra, who mentioned it to other colleagues. All of them, then unanimously decided to call this sound Om the name of God, because this sound is available in all the three periods of time, hence it is set (permanent). Therefore, it was the first ever revolutionary idea to identify formless God with a specific title (form)
called upadhi. Until that time, everybody recognized God as formless and nobody was prepared to accept this new idea. In the Gita also, it is said, "Om iti ekaksharam brahma", meaning that the name of the Supreme is Om, which contains only one syllable (8/12). This sound Om heard during samadhi was called by all the seers nada-brahma (a very great noise), but not a noise that is normally beyond a specific amplitude and limits of decibels suited to human hearing. Hence the rishis called this sound Udgith musical sound of the above, i.e., heaven. They also noticed that the infinite mass of galaxies moving with a velocity of 20,000 miles/second was generating a kinetic energy = 1/2 MV2 and this was balancing the total energy consumption of the cosmos. Hence they named it Pranavah, which means the body (vapu) or store house of energy (prana).
(B) Tat savitur varenyam:
Tat that (God), savitur the sun (star), varenyam worthy of bowing or respect. Once the form of a person along with the name is known to us, we may locate the specific person. Hence the two titles (upadhi) provide the solid ground to identify the formless God, Vishvamitra suggested. He told us that we could know (realize) the unknowable formless God through the known factors, viz., sound Om and light of suns (stars).
A mathematician can solve an equation x2+y2=4; if x=2; then y can be known and so on. An engineer can measure the width of a river even by standing at the river bank just by drawing a triangle. So was the scientific method suggested by Vishvamitra in the mantra in the next portion as under:-
(C) Bhargo devasya dheemahi:
Bhargo the light, devasya of the deity, dheemahi we should meditate. The rishi instructs us to meditate upon the available form (light of suns) to discover the formless Creator (God). Also he wants us to do japa of the word Om (this is understood in the Mantra). This is how the sage wants us to proceed, but there is a great problem to realize it, as the human mind is so shaky and restless that without the grace of the Supreme(Brahma) it cannot be controlled. Hence Vishvamitra suggests the way to pray Him as under:
(D) Dhiyo yo nah prachodayat:
Dhiyo (intellect), yo (who), nah (we all), prachodayat (guide to right Direction).
O God! Deploy our intellect on the right path.
Full scientific interpretation of the Mantra:
The earth (bhur), the planets (bhuvah), and the galaxies (swah) are moving at a very great velocity, the sound produced is Om,(the name of formless God.) That God (tat), who manifests Himself in the form of light of suns (savitur) is worthy of bowing/respect(varenyam). We all, therefore, should meditate (dheemahi) upon the light (bhargo) of that deity (devasya) and also do chanting of Om. May He (yo) guide in right direction (prachodayat) our (nah) intellect dhiyo.
So we notice that the important points hinted in the mantra are:-
1) The total kinetic energy generated by the movement galaxies acts as an umbrella and balances the total energy consumption of the cosmos. Hence it was named as the Pranavah (body of energy). This is equal to 1/2 mv2 (Mass of galaxies x velocity2).
2) Realising the great importance of the syllable OM, the other later date religions adopted this word with a slight change in accent, viz., Amen and Ameen.
3) The God could be realised through the saguna (gross), upasana (method), i.e.,
a) by chanting the name of the supreme as OM and
b) by meditating upon the light emitted by stars(suns).
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