dkspost_2021 Posts 61 to 80

9/02/2021 Post 61

To know the depth of Sukla Yajur veda, I am copying chapterwise contents . It also shows the depth of work.. (Krishna YV has seven kandas.)

A long list of topics covered by SYV is given below.

Chapter 1

It has 31 verses. It includes the following:

Darśapurṇamāsa sacrifices
Tyāga-vrata
Bringing water and purifying it
Spreading the deer-skin
Preparing cooked rice
Driving away the demons and evil spirits

Chapter 2

It has 34 verses. It includes the following:

Purifying the samidh and kuśa grass
Lighting the fire
Keeping the implements in their respective places
Prayer for the protection of the sacrifice
Putting the samidhs into the fire
Keep away a part of the offering for the demons
Mantras for getting offspring

Chapter 3

It has 63 verses. It includes the following topics:

Agnyādhāna
Agnihotra
Eulogy of the cow
Sāvitrīmantra
Worship of the other fires like the āhavanīya
The dīkṣā of the sacrificer
Worship of Rudra, the three-eyed God

Chapter 4

It has 37 verses. It delineates about the Somayāga and some of its details.

Chapter 5

It has 43 verses. It includes the details of the preparation for the Somayāga. They include preparation of soma juice and placing of the appropriate vessels.

Chapter 6

It has 37 verses. It includes the following:

Erecting the yupastambha
Tying the animal to it
Bali
Mantras for sending it to heaven

Chapter 7

It has 48 verses. It describes about the filling the soma juice in various cups meant for the various deities like Indra, Vāyu, Mitra, Varuṇa and others.

Chapter 8

It has 63 verses. It describes the following:

Continuation of the previous topics
Some Soma sacrifices like Soḍaśin, Dvādaśin and Gavāmayana

Chapter 9

It has 40 verses. Vājapeya and Rājasuya, two well- known and popular sacrifices of those days, are described here.

Chapter 10

It has 34 verses. Description of the Rājasuyayāga is continued here.

Chapter 11

It has 83 verses. A detailed description of Agnicayana is started from this chapter right up to the 18th chapter.

Chapter 12

It has 117 verses. Topics of this chapter are:

Viṣṇukrama – taking 4 steps with appropriate mantras
Vaṇīvāhana rite – coming and going of fire kept in a vessel on a cart
Purification of the place
Bringing the bricks
Others

Chapters 13 to 15

It has 153 verses. They describe in detail the building up the altar with 10,008 bricks in four layers in the form of a bird with its wings stretched.

Chapter 16

It has 66 verses. The entire chapter contains the famous Rudrādhyāya. It is used in the Satarudrīya homa.

Chapter 17

It has 99 verses. The topics described are:

Ascending the vedi
Inviting the Fire-god
Offering madhuparka
Praising Agni and Indra
Pouring of milk
Few more rites

Chapter 18

It has 77 verses. This contains the mantras used in vasordhārā, an oblation of ghee poured in a continuous stream into the fire on the altar.

Chapter 19

It has 95 verses. The topics dealt with are:

The Sautrāmaṇi sacrifice
Offering milk to the deities the Aśvins, Indra and Sarasvati
Offering wine, after purifying with mantras, into the dakṣiṇāgni
Praising the pitṛs like the Agniṣvattas
Story of Indra being rejuvenated by the Aśvins

Chapter 20

It has 90 verses. The subjects of this chapter are:

Mantra for one’s welfare
Avabhṛtha
Mantra for destruction of sins
Giving sacrificial food to Indra
Chanting of the Āprisuktas
Inviting Indra
Hymns to the Aśvins, Sarasvatī and Agni

Chapter 21

It has 60 verses. This contains the following topics:

Hymns to Varuṇa and Agni
Worship of Aditi the mother of gods
Oblations to Mitrā-Varuṇa
Chanting of Indrasukta
Conclusion of the Sautrāmaṇi sacrifice

Chapter 22 – 29

It has 34 verses. The topic of the Aśvamedha sacrifice is begun here and continues with the details through Chapters 23,[13] 24,[14] and 25,[15] 26,[16] 27,[17] 28[18] and 29.[19] The topics described here are:

Various minor sacrifices
Conclusion of Aśvamedha sacrifice
Hymn to the horse and the Sun-god identifying the two as one
Eulogy of the weapons of war

Chapters 30 – 31

It has 22 verses. Chapter 31 has 22 verses. The sacrifice called Puruṣamedha is described here with 184 varieties of living beings as the offering. Scholars however describe it as only symbolical.

Chapters 32 – 33

It has 16 verses. Chapter 33 has 97 verses. These deal with the sacrifice called Sarvamedha. Along with the praise of the sacrificer there is a prayer for granting knowledge, wisdom and wealth. There are several mantras and yajus in praise of several deities.

Chapter 34

It has 58 verses. The first six mantras are known as the Śivasañkalpopaniṣad. This is followed by some details of a few sacrifices and hymns of praise of the deities Bhaga, Puṣan and Brahmaṇaspati.

Chapter 35

It has 22 verses. Pitṛmedha mantras are the chief content here.

Chapters 36 to 39

It has 86 verses. These contain the mantras connected with the Pravargya rite.

Chapter 40

It has 18 verses. This is the famous Iśāvāsya Upaniṣad. Some important aspects of the teaching of the Samhitā are:

Meticulous performance of the Vedic sacrifices was considered the highest puruṣārtha.

Even the gods got special powers by performing sacrifices.

Mantras are very powerful, if chanted correctly and will harm if chanted wrongly, the power being dependent on the correctness of chanting.

This gives a good idea of what Sukla Yajur veda contains.

We will see some aspects.

Vidhura Niti

These again are the marks of a wise man, viz., adherence to acts, worthy of praise and rejection of what is blamable, faith, and reverence.

He whom neither anger nor joy, nor pride, nor false modesty, nor stupefaction, nor vanity, can draw away from the high ends of life, is considered as wise.

He whose intended acts, and proposed counsels remain concealed from foes, and whose acts become known only after they have been done, is considered wise. He whose proposed actions are never obstructed by heat or cold, fear of attachment, prosperity or adversity, is considered wise.

9/04/2021 Post 62

Let us see some comments.

Mr Srinivasan has a comment.

Origin of mantras. It is stated that nobody could claim copyright over the same. There are no mantra krutvas only Mantra dhrustvas. Mantras were only seen by the Rishis and not written. Mantras were floating in the orbit and seen by the rishis by their special powers.”

My response

” It is not clear how the revelation came about. The Vedas are struthis , that is heard mantras. They are also apaurusheya ,that is not human. Many rishis are involved in compiling Vedas. It is a collaborative activity . After days or months of intense Tapas, the mantras are revealed. Remember today people write several pages a day. But it took months or years to get a mantra. See the intense effort needed to produce Vedas. It may be through both knowledge and anubhava plus something called divineness or consciousness – Prajna. One of the important aspects Upanishads say is have a focussed ,concentrated and open mind and then put in your effort to achieve anything or to learn about something. Just mugging up won’t do. So the concentration has to be very intense to come out with mantras.

On the other hand, Consider smritis written from memory. They are written faster. Remember that Vyasa has to recite Mahabharata continuously as per the conditions of Lord Ganesha, the writer. So the effort needed is much less here. Experience and knowledge were used to write Mahabharata. That is the difference.

Mantras are not floating around. This whole exercise of compiling has taken at least thousand years. Revelation is not a frivolous activity of catching mantras from their orbit. Revelation needs intense Tapas and inner revealing both combined. We are astonished and amazed at the information and details contained in them and most are acceptable even today. Many stood the test of time. We will see more of these like numbers, sequences, geology, ecology, nature, etc in the coming days.”

Prof Vasudev Parvathy comments on the contents of SYV.

“This elaboration of SYV is indeed eye opening for folks who thought of such texts as ancient, mystical and also impractical in modern times. Thank you so much for this.We now get to see the extent of details presented in them and their relevance.

However, sir if you could further give us hints on practical ways of using the knowledge of these texts for improvement, it’ll really make them contemporary!”

My response

” We need to accept the fact that Vedas deal with symbolism. There is an outward meaning – sacrifice a tree but an internal interpretation – in action one puts a twig -samidh- in agni , not a tree. Same is true with many sacrifices. Vedas defined agni as the medium to reach different gods including all visvedevas- gods in the world. You sacrifice ghee, rice, twigs for a god through agni and request agni to transmit it to the concerned god. You see symbolism a lot. this conflict happened even during Vedic times as between Vyshampayana and Yajnavalkya. That is why Brahmanas ,Aranyakas and Upanishads were written. Vyasa also wrote brahmasutra. Later many great Acharyas like Sankara, Madhwa and Ramanuja wrote Bhashyams.

Yajur veda is full of procedures. It defines even an online corrector called Brahma or brahmin . He corrects errors as they occur. A good way for our processes . it is agile. There are generalist and specialists. Shatapatha brahmana talks about hundred paths. So alternatives are provided not one path. Organization is interesting. We can learn from the Vedas. As I said earlier , the principle of Maya and uncertainty and non permanence is expounded in Rig veda. These are found in quantum theory. Check lists concept can be inferred from Brahmanas. Equality is seen – not just people, it is seen in creation of worlds, nature,panchabhutas, insects,animals to humans by Prajapati.All are intertwined in a net known as Indra’s net ,a very beautiful concept. It is infinite and ever changing with infinite nodes called jewels but all jewels are reflecting, and producing infinite reflections. We are clear that our current knowledge of graphs and networks can not represent this complex ,dynamic, growing and reflecting infinite network.

Amazing, right. We ignored these because we agreed with the western views that Vedas are mystical, they deal with animal sacrifices, they propound casteism and they have too many gods . So we ignored the Vedas listening to the intellectuals. If Vedas are mysteries, then don’t you accept the fact that computer science is a greater mystery to most people. Uttara mimansa talks about analysis. Did we do an unbiased analysis. No , we believed and believe the western propaganda that all these are stupid and bungkum. Many American universities have professors with knowledge in Sanskrit and work on negative interpretation of Hinduism and conduct conferences to criticize sanatana Dharma. A well known scholar Wendy says the Vedas created castes of horses. Such a travesty of truth to compare breeds with castes. They have gone to the extent to say swami vivekananda reworked on Hinduism based on Christian concepts. They call it neo Hinduism. Today many Hindu intellectuals believe and support this propaganda. In the name of secularism, they don’t want to encourage our learning Vedas. They call this communal.That is the tragedy.

Vidura Niti

He whose judgment dissociated from desire, followeth both virtue and profit, and who disregarding pleasure chooseth such ends as are serviceable in both worlds, is considered wise.

They that exert to the best of their might, and act also to the best of their might, and disregard nothing as insignificant, are called wise.

He that understandeth quickly, listeneth patiently, pursueth his objects with judgment and not from desire and spendeth not his breath on the affairs of others without being asked, is said to possess the foremost mark of wisdom.

9/06/2021 Post 63

Mr Ananthan gives a good source to learn more about Hinduism. Mr Indrajit Arora told me about Ramchandar quite sometime ago.i also see this message in several places. The forwarded message is :

“I am an 81-year old retired scientist from Kerala and settled in Bangalore. I am an expert in Sanskrit, Tamil, Malayalam, Hindi and have working knowledge of Kannada and Telugu.

On the day of retirement, I decided that I will engage myself in translation of Hindu stotras written in all these languages into English. I have so far translated 2000 stotras written in four languages. I have translated three Ramayanas (Valmiki , Kamba and Adhyathma), 21 Upanishads, Gita, Devi Mahatmyam, Narayaneeyam, Jnanapana, Krishna Karnamrutham, 21 Vedic Sukthas, including Chamakam, Rudram and 65 out of 80 known Stotra compositions of Adhi Sankara.

I also wanted to preserve Carnatic Krithis in English and I have translated 1950 Krithis, which include all known Krithis of Thyagaraja, about 100 Krithis each of Purandaradasa , Oothukadu Venkatasubba Iyer and so on.

All these translations are now available in PDF format on:

http://www.hindupedia.com/en/User:P.R.Ramachander

I have a humble request. Please circulate this information to your contacts.

– PR Ramachander

The Vedas talk about sciences.

Some quotes are given below.

Sciences

O disciple, a student in the science of government, sail in oceans in steamers, fly in the air in airplanes, know God the creator through the Vedas, control thy breath through yoga, through astronomy know the functions of day and night, know all the Vedas, Rig, Yajur, Sama and Atharva, by means of their constituent parts.”

” Through astronomy, geography, and geology, go thou to all the different countries of the world under the sun. Mayest thou attain through good preaching to statesmanship and artisanship, through medical science obtain knowledge of all medicinal plants, through hydrostatics learn the different uses of water, through electricity understand the working of ever lustrous lightening. Carry out my instructions willingly.” (Yajur-veda 6.21).

” O royal skilled engineer, construct sea-boats, propelled on water by our experts, and airplanes, moving and flying upward, after the clouds that reside in the mid-region, that fly as the boats move on the sea, that fly high over and below the watery clouds. Be thou, thereby, prosperous in this world created by the Omnipresent God, and flier in both air and lightning.” (Yajur-veda 10.19).

” The atomic energy fissions the ninety-nine elements, covering its path by the bombardments of neutrons without let or hindrance. Desirous of stalking the head, ie. The chief part of the swift power, hidden in the mass of molecular adjustments of the elements, this atomic energy approaches it in the very act of fissioning it by the above-noted bombardment. Herein, verily the scientists know the similar hidden striking force of the rays of the sun working in the orbit of the moon.” (Atharva-veda 20.41.1-3).

9/08/2021 Post 64

Yajur veda continued. See the detailing done about body and actions.

3.2.3

b For my expiration, be purified, giving splendour, for splendour;
c For my inspiration;
d For my cross-breathing;
e For my speech ;
f For my skill and strength;
g For my two eyes do ye be purified, giving splendour, for splendour;
h For my ear;
i For my trunk;
k For my members;
I For my life;
m For my strength
n Of Visnu,
o Of Indra,
p Of the All-gods thou art the belly, giving splendour to me, be purified for splendour.

i. 4. 35.

a To energy hail! To effort hail! To distraction hail! To attempt hail! To endeavour hail! To striving hail! To heat hail! To burning hail! To heating hail! To the hot hail! To the slaying of a Brahmin hail! To all hail!

. Curd, honey, ghee (clarified butter), water and fired (raw) rice are called Pañcadravyas (five ingredients) or Havis (the substance dropped in holy fire during Yāga). Prajāpati is the deity of the above ingredients.

Yagas described are:

The Jayādimantras, wherein it is stated that different deities are the lords of different things, are here – Agni (fire) is the lord of all beings, Indra of kings, Yama of earth, Vāyu (air) of Antarikṣa (space between heaven and earth), Sūrya (Sun) of Dyuloka (heaven), Candra (Moon) of stars, Bṛhaspati of Brāhmaṇas, Mitra of Satyam (truth).

Yagas described in krishna yajurveda are:

Darśapūrṇamāsayāga, Devayajanasvīkāra (Somayāgāṅga), Somakrayaṇam and Ātithyeṣṭi are available. Karmas like Harvirdhānam, Sāmidhenī, Vaisarjanahomam,

Yūpasthāpanam, Upākaraṇam, Avabhṛtham etc. Somayāga, Āśravaṇam, Anvāhāryavidhi, Vājapeya, Rājasūyayāga – Sautrāmaṇi, Mahāpitṛyajñam.

The Yajur veda gives a lot of importance to nature and prays for their survival.The Śukla Yajurveda (SYV) Vājasaneyī Samhitā (VS) (16-20-20) also show respect towards the trees and say one should have reverence and devotion towards all eatables, grains, forests, medicinal herbs, trees and vegetation.

Saying that Vedas describe sacrifices is not correct. Yaga or yajus needs to be translated as worship and not sacrifice as done by many.

Vidhura Niti

That man who knoweth the nature of all creatures (viz., that everything is subject to destruction), who is cognisant also of the connections of all acts, and who is proficient in the knowledge of the means that men may resort to (for attaining their objects), is reckoned as wise.

It is festival time. Be careful, safe and spiritual. Do internal celebration, prayers.

Happy Gowri puja and very happy Ganesha chaturthi.

Let all our obstacles be removed and our path be made easy and purposeful and our goals are taken to fruition.

9/10/2021 Post 65

Prof T V Gopal comments on Agni.

“Thank you Sir for sharing these thoughts. Vidhura was Yama reborn. Yama disha is Dakshina Disha. We progressed enough to admit Dakshinaadi Achara and Vyavahara. Vidhura Neeti speaks of connectionism that glows with the fire like knowledge. How is this Agni positioned in your Post 64?’

My response

Agni has multiple roles. It is the medium through which offerings to gods are passed on. It is the messenger to gods. It is initially considered the leader of devas. That position was moved to Indra later. It purifies.

Devote Hindus use fire in relation to directions. The Vedas say that when fire is used to make sacrifices to the gods ,it should be directed east. When celebrating the life of the dead, the fire should point south . This shows your point of connection between Agni and Yama. .For cooking, the fire should head west.

When Hindus light a fire in their homes, they will typically pray to Agni and ask for his protection. Agni, and thus fire, is a symbol used in many Hindu ceremonies that form a rite of passage; births, marriages and funerals. Funeral fire is explained in rig veda.

The reason for this is because, of the four elements, (earth, water, air,) fire is the only element that cannot be polluted. Is it forsight that today water ,air, earth are polluted.

You can see that What is offered into a fire is consumed by the fire and goes upward to the gods, to the sky and heavens. So the subtle parts of the offering go to the gods. it is symbolic.

The Rig Veda describes Lord Agni as the protector and king of people.. In the earliest scriptures the Agni was regarded as a supreme deity. Only Lord Indra received more mentions in the Vedas.

In later texts, Agni loses importance and his symbolic meaning became incorporated within the two of the Trimurti Gods, – Shiva and Brahma. However, Agni is still held in high regard and Hindus worship him in return for prosperity, wealth and long, fruitful life.

As the protector of people, Agni provides food and nourishment. It is said the Agni helps us to avoid obstacles and calamities thus is associated with seafaring. It is said he safely guides ships across the waters.

Fire is associated with light which in turn is associated with knowledge. Even today we use lighting a lamp to begin an activity or a puja . Gods are shown deepa – deeparadhana. This concept is also leads us to the terms “enlightenment” and “illuminated.”

Agni is therefore regarded as the God of Knowledge that guides us along the path the truth. He is the light that resides within the depth of our subconscious mind and subsequently brings inanimate life into being.

However, in order for Agni to bring consciousness to life and lead us to ‘truth’ – that is to say our true selves – we have to sacrifice desires that are born from the mind of ego. Thus fire is mostly associated with sacrifices that are required to obtain purity of heart and mind. This is how we attain ‘enlightenment.’

The deeper symbolic meaning of Agni relates to the subconscious. Fire is symbolic for intention.

More explanation. Consider mind. It is divided into three parts; the lower conscious, id, the higher conscious, super ego, and the conscious mind, ego( Freud’s terminology). People can follow any of the three states.

The ego acts as mediator between the id (asuras) and the super ego (devas). It is the ego that ultimately decides what action we take.

The subconscious mind only wants two things; to thrive and survive. The lower conscious id, driven by emotion, looks after our survival. That includes our emotional survival. The cravings you experience come from your lower conscious mind looking after your emotional needs.

The problem is, the lower conscious mind has programs that were planted when we were children and do not always serve our best interests. We should be listening to our higher conscious because it wants us to thrive – to mature and evolve spiritually.

This is why Agni, and fire, are associated with sacrifice and purity. In order for us to dissolve ego, we have to take charge of our subconscious mind and purify thoughts and emotions.

Agni represents human consciousness, or ego, which is split into two aspects of our nature; id and superego. This dual nature, or as Carl Jung called it, the shadow self, is innate in mankind and poetically expressed in ancient Hindu texts.

The Rig Veda, which gloriously praises Agni, identifies the god as bringing light and dispelling dark. He is said to grant wishes to his followers. But on the condition that they make sacrifices. Contrary to popular belief, making sacrifices does not mean killing other living animals, but to give up material desires.

“Whatever blessing, Agni, thou wilt grant unto thy worshipper,

That, Aṅgiras, is indeed thy truth.

To thee, dispeller of the night, O Agni, day by day with prayer

Bringing thee reverence, we come

Ruler of sacrifices, guard of Law eternal, radiant One,

Increasing in thine own abode.

Be to us easy of approach, even as a father to his son:

Agni, be with us for our weal.”

we see the two aspects of Agni within human nature- one helpful providing energy for cooking and protecting against wild animals and second destroying property and people. The positive attributes are the decisions the ego makes when listening to the higher conscious mind. The negative view represents the side of our character that indulges or obsesses over material desire that we want, rather than things we need.

The higher faculties of our subconscious mind, the part that wants us to thrive, informs the ego what we need to do to evolve. Oftentimes however, this is not to our liking or means venturing into the unknown. And it is human nature to favour the things we know rather than try something different. The mind is habitual to following known things. Innovation and creativity leads us to the unknown.

There is lot more in Vedas -both Rig and Yajur – and it is not easy to understand symbolism and we need to look for the messages – inner meanings- for us instead of being parrots repeating the outward statements. This is what Advaita says. What we see, hear and read are unreal . The reality leads us to understand Atman . That is the problem of deep research.

9/12/2021 Post 66

We are told zero was invented by Aryabhatta in around 15 th or 15 th century ACE. But it is not true. Vedas, four thousand years back ,talk about numbers and decimal representation. They name large numbers and also give sequences. Amazing, right. This means our ancestors know about large numbers even about 4000 years ago. Yajur veda also talks about Astronomy. The nakshatras , months and thithis are mentioned there. Quite an early classification done in those days. Some examples are given below for numbers.

Rig veda hymn 3.9.9 writes no 3339 as follows

3.9.9 Three times a hundred Gods and thrice a thousand, and three times ten and nine have worshipped Agni,

( You see a decimal system representation here)

Yajur Veda Kanda 3 prapathaka 2.11

May he offer and may he satisfy for us,

The three sets of eleven (gods);

The wise envoy made ready,

Let the others all be rent asunder.

O Indra and Visnu, ye overthrew

The nine and ninety strong forts of Çambara;

Of Varcin, the Asura, a hundred and a thousand heroes

Do ye slay irresistibly.

yajur veda 17.2

This talks about large numbers .

The mantra calls for ten tens ie shatams=100, then shatam shatams to sahasram . This makes a sahasra 100 times hundred ie 10000 and not what we commonly think of a shahasra as 1000.Then10000 times 10000 is called an Ayutam, which becomes 100000000 =108, the Ayutam times Ayutams becomes 100000000,00000000=1016., which is called Niyutam, then Niyutam times Niyutam, becomes Prayutam =1032 Then Arbudam= 1064 Then Nyarbudam = 10128, Then Nyarbudam times Nyarbudam becomes Samudra ie 10 256.

There is another different interpretation given in kapali Sastry s book on SYV.

This increases values by tens.

Shukla Yajurveda (17.2) [Chapter 17, mantra 2] mentions numbers in ascending powers of ten, including ten thousand, ayuta; hundred thousand, niyuta; million, payuta; ten million, arbuda; hundred million, nyarbuda; billion, samudra; ten billion, madhya; hundred billion, anta; thousand billion, parardha.

Similar list in Krişhņa Yajurveda (4.4.11).

the replica of a thousand, thou art of a thousand, for a thousand thee!

Translated version – all names of terms missing. Typical mischief by westerners.

“May these bricks, O Agni, be milch cows for me, one, and a hundred, and a thousand, and ten thousand , and a hundred thousand, and a million, and ten million, and a hundred million, and a thousand million, and ten thousand million, and a hundred thousand million, and ten hundred thousand million, and a hundred hundred thousand million; may these bricks,

O Agni, be for me milch cows, sixty, a thousand, ten thousand unperishing; ye are standing on holy order, increasing holy order, dripping ghee, dripping honey, full of strength, full of power; may these bricks, O Agni, be for me milkers of desires named the glorious yonder .” ( These many bricks can build a city contrary to western statements that there are no buildings.)

It is not out of place to remark that the highest number known ancient greeks is ten thousand.

We give below the listing of the ten anuvākās in Book or kānda 7, prapāţhaka 2 i.e., (7.2) in Krişhņa Yajurveda.

(7.2.11): numbers in sequence
(7.2.12): odd (or uneven) numbers
(7.2.13): even numbers
(7.2.14): numbers 3,5,etc.,
(7.2.15): numbers 4,8,…etc.,
(7.2.16): numbers 5,10,…etc.,
(7.2.17): numbers 10,20,…etc.,
(7.2.18): numbers 20,40,…etc.,
(7.2.19): numbers 50,100,…etc.,
(7.2.20): numbers 100,1000,…upto ten raised to the power of eleven.

We should popularise these nomenclatures upto numbers up to trillion and more.

Greetings. Dks

9/14/2021 Post 67

There are some comments on numbers .

Mr Ramesh says evidence is there in Ramayana also.

“More popular literature like Valmiki s Ramayana which is dated between 500 bc to 100 bc precede Aryabhatta by at least 500 years. The Ramayana describes the distance to Lanka using the decimal system. Also the encounter between Surasa and Hanuman uses size based on tge decimal system. This numbering system was part of Sanskrit the language already and predates Aryabhatta.”

My response

Agreed. I made an error. Āryabhaṭa lived in 5 th or 6 th century and not 15 as stated in post 66.

Mr Bala Ajjampur comments showing the difference with present day practice.

“The clarification I need is on the representation of zero. If we are saying that vedas were initially taught verbally, did the verbal representation of ten when transcribed in writing had a zero as we know now? Since sahasra is not 1000 as we had thought, how did we arrive at sahasra as 1000 and not 10000?”

The answer is simple.

Notations were not introduced then . So you don’t have a notation for zero then . It came later.I don’t know clearly when the currently used notations were introduced. That is difficult to estimate. Because even Arya bhatta , Brahma gupta did not use notations. It is very unfortunate that even algebra was verbal. So the world did not know about it. Modern science accepts only formal notations. As I keep saying , it ignores phonemes as representation. But it is clear decimal system is known at the Vedic time or even before. We know ekadasa – 11 from thithis. There are a lot of such examples everywhere . Samkhya ,the earliest dharshana is based on numbers. There is definitely a great importance given to numbers, sequences and very large numbers as well as addition and multiplication .

But Aryabhatta used phonemes to represent numbers and fractions.

I am quoting from wikipedia.

Āryabhaṭa numeration is an alpha syllabic numeral system based on Sanskrit phonemes. It was introduced in the early 6th century in India by Āryabhaṭa, in the first chapter titled Gītika Padam of his Aryabhatiya. It attributes a numerical value to each syllable of the form consonant+vowel possible in Sanskrit phonology, from ka = 1 up to hau = 1018. So definitely the symbols for numerals as we know now came later.

The basis of this number system is mentioned in the second stanza of the first chapter of Aryabhatiya.

The Varga (Group/Class) letters ka to ma are to be placed in the varga (square) places (1st, 100th, 10000th, etc.) and Avarga letters like ya, ra, la .. have to be placed in Avarga places (10th, 1000th, 100000th, etc.).

The Varga letters ka to ma have value from 1, 2, 3 .. up to 25 and Avarga letters ya to ha have value 30, 40, 50.. up to 100. In the Varga and Avarga letters, beyond the ninth vowel (place), new symbols can be used.

values for vowels are as follows: a = 1; i = 100; u = 10000; ṛ = 1000000 and so on.

Aryabhata used this number system for representing both small and large numbers in his mathematical and astronomical calculations.

This system can even be used to represent fractions and mixed fractions. For example, nga is 1⁄5, nja is 1⁄10 and Jhardam (jha=9; its half)

Another reference quotes the modern naming as we partially know today.

“While as early as 100 BC Hindu mathematicians had exact names for figures up to 10*53.”

Word-Numeral Decimal Equivalent

Ekam 10*0
Dashkam 10*1
1 Shatam 10*2
1 Shahashram 10*3
10 Dasa Shahashram 10*4
Laksha 10*5
Dasa Laksha 10*6
Koti 10*7
Ayutam 10*9
Niyutam 10*11
Kankaram 10*13
Vivaram 10*16
Pararadahaa 10*17
Nivahata 10*19
Utsangaha 10*21
Bahulam 10*23
Naagbaalaha 10*25
Titlambam 10*27
Vyavasthaanapragnaptihi 10*29
Hetuhellam 10*31
Karahuhu 10*33
Hetvindreeyam 10*35
Sampaata Lambhaha 10*37
Gananaagatihi 10*39
Niravadyam 10*41
Mudraabalam 10*43
Saraabalam 10*45
Vishamagnagatihi 10*47
Sarvagnaha 10*49
Vibhutangaama 10*51
Tallakshanaam 10*53

There are more comments. We will see them in the next post.

9/16/2021 Post 68

Let us look at numbers used in vedas. Taitreya upanishad has this hymn. The bliss levels of various categories like people, gandharvas, pitrus-ancestors-, devas to Prajapati are described here.

Taittiriya upanishad

Concept of unit, multiplication are also introduced here.

If there were a young man, a good young man, well versed in the Ve-das, efficient in action, with steady mind and senses, strong and if the wealth of the earth were entirely for him only, that is one measure of human bliss. A hundred times of that bliss is one measure of the bliss of celestial humans known as the Gandharvas, so also (the bliss) of a per-son well versed in the Vedas and who is not stricken with desires. A hundred times of the bliss of celestial humans is one measure of the bliss of the divine celestials known as Deva Gandharvas, so also (the bliss) of a person well versed in the Vedas and who is not stricken with desires.

A hundred times the bliss of ancestors (pitrs) in their long-lasting world is one measure of the bliss of those who become gods by birth in the divine world of Ajana, so also (the bliss) of a person well versed in the Vedas and who is not stricken with desires.

A hundred times the bliss of those who become gods by birth in the di-vine world of Ajana is one measure of the bliss of those who become gods by duty known as karmadevas, who reach the gods by their sacrifices, so also (the bliss) of a person well versed in the Vedas and who is not stricken with desires.

A hundred times the bliss of those who become gods by duty is one measure of the bliss of the (immortal) gods, so also (the bliss) of a per-son well versed in the Vedas and who is not stricken with desires.

A hundred times the bliss of the (immortal gods) is one measure of the bliss of Indra, so also (the bliss) of a person well versed in the Vedas and who is not stricken with desires.

A hundred times the bliss of Indra is one measure of the bliss of Brihaspati, so also (the bliss) of a person well versed in the Vedas and who is not stricken with desires.

A hundred times the bliss of Brihaspati is one measure of the bliss of Prajapati, so also (the bliss) of a person well versed in the Vedas and who is not stricken with desires.

A hundred times the bliss of Prajapati is one measure of the bliss of Brahma, so also (the bliss) of a person well versed in the Vedas and who is not stricken with desires.

He who is in this person, and who is in the sun above, He is one only. Whoever knows this, upon departing from this world, attains the body made up of food, attains the body made up of breath, attains the body made up of mind, attains the body made up of intelligence and attains the body which is made up of bliss.

See the creation of very large number through multiplications.

Dr C Subramanian has sent an important forwarded message.

We can add more to his list.

“Ten Things a Hindu should do While using English Language: – written by Francois Gautier (check his Facebook page. He knows more about Hindu way of Life, than many of us)

“# 01.

Please stop using the term “God fearing” – Hindus never ever fear God. For us, God is everywhere and we are also part of God. God is not a separate entity to fear.

It is integral.

# 02.

Please do not use the meaningless term “RIP” when someone dies. Use “Om Shanti”, “Sadhgati” or “I wish this atma attains moksha/sadhgati /Uthama lokas”. Hinduism neither has the concept of “soul” nor its “resting”. The terms “Atma” and “Jeeva” are, in a way, antonyms for the word “soul”.(to be understood in detail)

# 03.

Please don’t use the word “Mythology” for our historic epics (Ithihaas) Ramayana and Mahabharata. Rama and Krishna are historical heroes, not just mythical characters.

# 04.

Please don’t be apologetic about idol worship and say “Oh, that’s just symbolic”. All religions have idolatry in kinds or forms – cross, words, letters (calligraphy) or direction.

Also let’s stop using the words the words ‘idols’, ‘statues’ or ‘images’ when we refer to the sculptures of our Gods.

Use the terms ‘Moorthi’ or ‘Vigraha’. If words like Karma, Yoga, Guru and Mantra can be in the mainstream, why not Moorthi or Vigraha?

# 04.

Please don’t refer to Ganesh and Hanuman as “Elephant god” and “Monkey god” respectively. You can simply write Shree Ganesh and Shree Hanuman.

# 05.

Please don’t refer to our temples as prayer halls. Temples are “devalaya” (abode of god) and not “prarthanalaya” (Prayer halls).

# 06.

Please don’t wish your children “black birthday” by allowing them to blow off the candles that are kept on top of the birthday cake. Don’t throw spit on the divine fire (Agni Deva). Instead, ask them to pray: “Oh divine fire, lead me from darkness to light” (Thamasoma Jyotirgamaya) by lighting a lamp. These are all strong images that go deep into the psyche.

# 07.

Please avoid using the words “spirituality” and “materialistic”. For a Hindu, everything is divine. The words spirituality and materialism came to India through evangelists and Europeans who had a concept of Church vs State. Or Science vs Religion. On the contrary, in India, Sages were scientists and the foundation stone of Sanatan Dharma was Science.

# 09.

Please don’t use the word “Sin” instead of “Paapa”. We only have Dharma (duty, righteousness, responsibility and privilege) and Adharma (when dharma is not followed). Dharma has nothing to do with social or religious morality. ‘Paapa’ derives from Adharma.

# 10.

Please don’t use loose translation like meditation for “dhyana” and ‘breathing exercise’ for “Pranayama”. It conveys wrong meanings. Use the original words.

Remember, the world respects only those who respect themselves!”

Quote from Mundaka upanishad

“Abiding in the midst of ignorance, but thinking themselves wise and learned, fools aimlessly go hither and thither, like blind led by the blind. Mundaka Upanishad I.2.8

9/18/2021 Post 69

Prof Vyasulu talks about other nomenclatures quoting Wikipedia..

“There are terms for numbers larger than 1 crore as well, but these are not commonly used and are unfamiliar to most.[citation needed] These include 1 arab (equal to 100 crore or 1 billion (short scale)), 1 kharab (equal to 100 arab or 100 billion (short scale)), 1 nil (sometimes incorrectly transliterated as neel; equal to 100 kharab or 10 trillion), 1 padma (equal to 100 nil or 1 quadrillion), 1 shankh (equal to 100 padma or 100 quadrillion), and 1 mahashankh (equal to 100 shankh or 10 quintillion). In common parlance, the thousand, lakh, and crore terminology (though inconsistent) repeats for larger numbers: thus 1,000,000,000,000 (one trillion) becomes 1 lakh crore, written as 10,00,00,00,00,000.

So names like kharab, nil, Padma?”

My response

This seems to be a much later version may be with Arab influence?

Mr Bala asks about the sloka with numbers in chamaka and says there is no significance of dasa that is ten.

My response

It is a cryptic sloka with only numbers . Two sequences one with odd numbers and another with multiples of four are given. While you can see decimal seen here ,this has no significance for dasa. Also it does not talk of powers. The sloka is given below for reference .

Eka cha me, thisrascha may, pancha cha may, sapta cha may, Ekadasa cha may, trayodasa cha may, panchadasa cha may, saptadasa cha may, Navadasa cha may, ek trimshatis cha may, trayovimshatis cha may, Panchavimshatis cha may, saptavimshatis cha may, navavimshatis cha may, Ekatrimshatis cha may, trayatrimshatis cha may, panchatrimshatis cha may, Chatasras cha may, ashtou cha may, dwadasa cha may, shodasa cha may, Vimsatis cha may, chaturvimshatis cha may, ashtavimshatis cha may, Dwathrimashatis cha may, shatstrimshas cha may, chatvarimshas cha may, Chatuschatvarimshas cha may, ashtachatvarimshas cha may”

Quote from sri Ramana maharshi

“The mind is like the moon, deriving its light of consciousness from the Self, which thus resembles the Sun. Hence when the Self begins to shine, the mind, like the moon, becomes useless. Ramana Maharshi. “

9/20/2021 Post 70

Prof T V Gopal has a comment:

Sir, thank you for the nice posts. I am catching up on and off. The post 67 with large numerals was very intersting. Do these numbers indicate the Brahman – one that grows? Does Sankhya Karika serve the pupose of metrics for Brahman within? ” – Dr. T V Gopal, Anna University

My response

These large numbers have been in existence to calculate distances. While zero is not mentioned in vedas , infinity is mentioned with several names. Examples are

Ananta (Sanskrit: अनन्त), literally “not ending”, means ‘endless’ or ‘limitless’, also means ‘eternal’ or ‘infinity’, in other words, it also means infinitude or an unending expansion or without limit.

Bhaskaracharya defines infinity as

वधादौ वियत् खस्य खं खेन घाते खहारो भवेत् खेन भक्तश्च राशिः॥

vadhādau viyat khasya khaṃ khena ghāte khahāro bhavet khena bhaktaśca rāśiḥ॥

A zero results when multiplied by zero, a “khahara’’ (zero-divided, or infinity) results when a number is divided by zero.

Infinity further explained – Bhaskaracharya’s Bijaganita 2.20

For Khahara, he explicitly adds a colorful description

अस्मिन् विकारः खहरे न

राशावपि प्रविष्टेष्वपि निःसृतेषु।

बहुष्वपि स्यात् लय-सृष्टिकाले

अनन्ते अच्युतेभूतगणेषु यद्वत्॥

asmin vikāraḥ khahare na

rāśāvapi praviṣṭeṣvapi niḥsṛteṣu

bahuṣvapi syāt laya – sṛṣṭikāle

anante acyute bhūtagaṇeṣu yadvat

There is no change in the Khahara (infinity) by adding or subtracting,

just like infinite immutable (Brahma or Viṣnu)

which does not have any effect by the living beings entering or leaving it

at the time of dissolution or creation of the world.

In Lilavati (Shlok 48), Bhaskaracharya gives more instruction about multiplying by zero

शुन्ये गुणके जाते खं हारश्चेत् पुनस्तदा राशिः।

अविकृत एव ज्ञेयस्तथैव खेनोनितश्च युतः॥

śunye guṇake jāte khaṃ hāraścet punastadā rāśiḥ।

avikṛta eva jñeyastathaiva khenonitaśca yutaḥ॥

If a zero becomes a multiplier and a number turns into zero, it should (really) be considered as unchanged if it is again divided by zero! – a totally different perception compared to mathematics as we know which declares zero by zero as indeterminate. Here we see how a zero comes as a result and use cancellation -Similarly, if a zero is subtracted off and added in (a number is considered unchanged.)

Mention of Inifinity in Ishavasya Upanishad!

The invocatory verse of Ishavasya Upanishad which is part of Shukla Yajur Veda and it dates way back than Bhaskaracharya also talks about a rather precise concept of infinity. It goes something like this,

IshaVasya Upanishad Invocatory verse

ॐ पूर्णमदः पूर्णमिदं पूर्णात् पूर्णमुदच्यते ।

पूर्णस्य पूर्णमादाय पूर्णमेवावशिष्यते ॥

Om pūrṇamadaḥ pūrṇamidaṃ pūrṇāt pūrṇamudacyate

pūrṇasya pūrṇamādāya pūrṇamevāvaśiṣyate

Om, That is Full, This also is Full, from this Fullness comes that Fullness,

Taking Fullness from Fullness, Fullness Indeed Remains.

Similarly aseemit is used for endless. There are terms for all pervading- sarvavyapith. This is also infinite. Also all knowing ,concious of everything , living for ever , nirguna and saguna – both positive and negative attributes are the characteristics of Brahman.

I don’t think large numbers led to Brahman. But large numbers came from infinity. Many logical and philosophical approaches emenate from this concept of Brahman and infinity.

Sankya darshana limits itself to various aspects of body, mind,ahamkara, ego, chitta, thoughts, nature etc. It does not look at large numbers. It looks at three gunas satvic, rajasic and tamasic. It has not accepted Brahman as nirguna , all pervasive and absolute consciousness . Vedantha goes beyond three gunas and defines infinity.

Let me quote from Viveka chudamani- 500 verses – of Adi Shankaracharya:

These are three things which are rare indeed and are due to the grace of God – namely, a human birth, the longing for Liberation, and the protecting care of a perfected sage.

9/21/2021 Post 71

Let us see more from Yajur Veda.

Blessings

In the chapter SYV (39) the sage invokes blessings on all aspects of nature, divinities and life, not excluding death and sorrow.

Blessed (svāha) be the effort (āyāsa), blessed the strenuous effort (prayāsa),
blessed be the collective endeavour (samyāsa) – collaboration is known and encouraged in those days.
blessed the individual endeavour (viyāsa)
blessed be the enterprise (svāhodyāsa)
A blessing on grief (shuche), a blessing on grieving (shochali);
blessing on sorrowing, a blessing on sorrow (shoka).
A blessing for the yama
a blessing for the Ender (antaka)
a blessing for death……
a blessing on the heaven and earth.
Blessings to all

The verse 18.48 quoted prays on behalf of all the four groups for their enlightenment.

By your light, (ruchā), give Light or Knowledge to us Brahmins;
give Light to the kings;
give Light to the Vaishya and Light to the Shūdra;
give me also the Light or Knowledge. SYV (18.48)
Rucham: Light or Knowledge.
May brāhmaņās, possessing the lustre of spiritual knowledge be born,
and may there be born in this State
the man capable of ruling the people (rājanya),
the hero, expert with the arrow, an excellent marksman, and a great warrior;
And may there be cows giving plentiful milk,
the good draught-bull, and the swift horse.
May there be the woman at home with husband and children.
May there be born to the worshipper
heroic youths with the will to victory, the best
of chariot-fighters, fit to shine in assemblies.
May parjanya shower rains according to our needs;
may our trees, bearing fruit, ripen,
may our exertion and rest prosper. (22.22)

Isa upanishad

The last chapter (40th chapter) of the SYV is same as the Īshāvāsya Upanishad, the first Upanishad in the traditional list. The presence of the Upanishad in it shows its philosophical and spiritual importance, even though some exegetes love to label the Yajurveda Samhitā as ritualistic.

One of its verses, the seventeenth, gives the famous epigram: Mahavakya Tat tvam asi.

‘you are that’ i.e., the essence of an individual on earth (I) and the supreme person (that) are identical. This is the pure monistic or non dualistic statement, amplified in many Upanishads.

It is the only Upanishad that gives an excellent synthesis of works, knowledge and enjoyment. It has only 18 mantrās. We quote here only the first:

“All this is for the habitation by the Lord in all the individual universe of movement in the universal motion;

By that (attachment) renounced, you should enjoy; hanker not after any man’s possession.”

Vivekachudamani

( Go beyond normal work to perceive truth. We are bounded by senses , knowledge ,mind and thinking. It creates illusion. Reality is beyond that. try to understand that reality or truth. Westerners in their stupidity say that Shankara is against work.)

11. Work leads to purification of the mind, not to perception of the Reality. The realization of Truth is brought about by discrimination and not in the least by ten million of acts.

9/24/2021 Post 72

Yajur veda talks about inclusiveness of giving knowledge to all – others here may mean non Hindus . It has allowed women to learn Vedas contrary to the statements by many .

Knowledge to all

Yajurveda Samhita specifically states in the second verse (26.2) that the sage should speak the secret knowledge to all the persons, regardless of their status, profession or familiarity. The blissful Word should be taught to the shūdra (labouring class) also; In this verse shūdra takes precedence over the artisans (vaishyās). Again this verse calls upon the knowledge to be given even to the stranger chāraņāya and to our own members svāya. This means women can recite Vedas.

So that I may speak the blissful Word to the masses of the people,

to the brāhmaņa and the rajanya (kşhatriya),

to the shūdra and the vaishya,

to our own men and to the stranger.

Dear may I be to the devās and to the giver of the sacred gifts here.

May this my wish prosper; may that be mine. SYV (26.2)

Steps in Spiritual Progress

Verse SYV (19.30) gives a procedure to attain the Truth beginning with self-dedication, vrata. Vrata is often translated as austerities like fasting. Correct translation is, ‘law of workings’. Everyone has to act according to his inner law, the law of workings. Here it is rendered as (self-dedication).

“By self-dedication (vrata) one becomes consecrated or initiated (dīkşha);
by consecration one obtains grace (dakşhiņa),
by grace, faith and
by faith, Truth is obtained.” SYV (19.30)

Supreme being – Brahman – is

denoted as” that ” and not as he or she. Some write it as he . It is wrong.

Agni is That, Aditya is That,
Vāyu is That, Chandramas is That,
the bright One is That, Brahman is That,
Waters are That, Prajāpati is That. YVS (32.1)

Viveka chudamani-

13. The conviction of the Truth is seen to proceed from reasoning upon the salutary counsel of the wise, and not by bathing in the sacred waters, nor by gifts, nor by a hundred Pranayamas (control of the vital force).

14. Success depends essentially on a qualified aspirant; time, place and other such means are but auxiliaries in this regard.

9/26/2021 Post 73

Let us look at god in every thing and everywhere.

Rudram – both namakam and chamakam are part of Yajur veda. Shiva and Rudra are given minor importance in Rig veda but get prominence here.

Similarly , Vishnu’s avatars are also given in Taittiriya brahmana.

Rudram shows that all – people, animals, plants , natural components – are equal. It also blesses all professions – small or big. It is clear that World is not for humans alone according to Rudram . Shiva is the protector of all moving and stationary entities.

Srirudram, also known as Rudraprasna, is a hymn devoted to lord Shiva. Sri Rudram comprises of two parts. The first part is known as Namakam (because of the repeated use of the word “Namo” in it) is found in the Krishna Yajurveda, Taittariya Samhita in the fourth chapter. The second part is known as Chamakam (because of repeated use of the word “Chame”) is found in the seventh chapter.

It is one of the most sacred and powerful Vedic hymns and is recited in poojas and homam by Vedic pundits for all-round benefits.

“Om namah Shivaya”. Also found is the great mrityunjaya mantra;

“Tryambakam yajamahe Sugandhim pushtivardhanam Urvarurkamiva bhandhanam Mrityor mukshiya mamirtate.”

“He who has divine fragrance, who makes men powerful and full of plenty; Him we worship, the three-eyed Rudra. As easily as a ripe berry falls from its stalk, release me from death, and let me not turn away from immortality and enlightenment.”

The mantra most often used for aarti; the pujas that offer light to the deity;

“Namaste astu bhavagan vishvesvaraya mahadevaya triyambakaya

triupurantakaya trikal Agni kalaya kalagni Rudraya nilakanthaya

mrutyunjayaya sarveshvaraya sadashivaya sriman mahadevaya Namah”

“Let my salutations be to that great God who is the Lord of the universe; the great God who has three eyes and who destroys Tripura, the three Asura cities.

To that God who is the Dandhya time when the three sacred fires are lit; who is Rudra the fire that consumes the universe; whose throat is blue; who has conquered death; the Lord of all; the ever auspicious one; salutations to that glorious and great God.”

This shows that shiva was worshipped before Vedic times. Because this talks about Neelakanta – that happened at samudra manthan time , a part of puranas. Another aspect to note is tripurantaka again a puranic note. It looks like puranas were built based on vedic hymns. This also states about the three eyes of Shiva.

Srirudram seeks the god’s blessings to all people, all professions, animals, forests, trees and plants, water bodies, nature , geology etc. Another way is to look at the advaitic concept of seeing god in all moving and non moving entities.

Maha Rudra Yagna

Worshippers of Lord Siva recite Rudram with 11 sections followed by Chamakam with 11 sections as a routine prayer every day. This is called the daily nyasam or mode of worship. In the Rudram part, the devotee pays repeated obeisance to Lord Siva and prays for his blessings for human well being. But on special occasions, the number of times the recitation is done is increased.

In Rudra Ekadasi, Rudram is recited 11 times and Chamakam is recited once. After Rudram is recited once, one section or anuvaka of Chamakam is recited in order.
In Laghurudram, Rudra Ekadasi is done 11 times, that is, Rudram is recited 112 or 121 times and Chamakam is recited 11 times.
In Maharudram, 11 Laghurudrams are recited; that is, Rudram is recited 113 = 1331 times and Chamakam 112 = 121 times.
In Atirudram, 11 Maharudrams are recited; that is, Rudram is recited 114 = 14641 times and Chamakam is recited 113 = 1331 times.

Rest in next.

From Viveka chudamani- (discrimination of right and wrong is viveka)

(The knowledge of Atman is important. So jnana marga helps us in realising Atman)

6. Let people quote the Scriptures and sacrifice to the gods, let them perform rituals and worship the deities, but there is no Liberation without the realisation of one’s identity with the Atman, no, not even in the lifetime of a hundred Brahmas put together.

(Desire is bad . It begets more desire and selfish work. )

313. Through the increase of desires selfish work increases, and when there is an increase of selfish work, there is an increase of desire also. And man’s transmigration is never at an end.

9/28/2021 Post 74

Let us look into Rudram to learn more

Rudram is divided into 11 sections called Anuvakas. In the first Anuvaka, Rudra is asked to turn away his Ghora rupa (fierce appearance) and to please keep his and his follower’s weapons at bay. Having been pacified, Rudra is requested to destroy the sins of those for whom it is being chanted This first Anuvaka is chanted to destroy all sins, obtain leadership and divine benevolence, protection from famine, freedom from fear, obtain food, and protect cows, for absence from untimely fear of death, of tigers, thieves, from monsters, devils, demons. It is also chanted as a shield (kavaca) for virulent fever, to cure diseases, fetal disorders, absolution from evils stars and bad karma, for the fulfillment of one’s desires, sumptuous rainfall, family protection, blessings with good children, fulfilment of all material desires and the destruction of enemies. In the second Anuvaka, Rudra is prayed to as one who pervades the earth and as the green foliage and heritage of medicinal herbs. He is asked to loosen the bonds of samsara (illusion). This Anuvaka is chanted for the destruction of enemies, possession of wealth, getting kingdom (getting Job) and possession of intelligence.

In the third Anuvaka Rudra is described as the Lord of thieves who exists in everything. He is Sarvatma; the self of all. In this context, we who are unenlightened have stolen the immortal status of the Self and replaced it with our own limited conception of ego. And in turn it is Rudra who will come and steal our ignorance from us, restoring us to our natural status of enlightenment. This Anuvaka is also chanted for the cure of diseases.

In the fourth Anuvaka, Rudra is described as the creator and worker of all kinds. He is the cause of both the significant and minor. This Anuvaka is chanted for the cure of tuberculosis, diabetics and leprosy.

In the fifth Anuvaka Rudra’s existence in running waters is praised and five activities are described (creation of the universe, preservation of it, destruction at the time of Pralaya, bondage in ignorance and the release or moksha).

In the sixth Anuvaka Rudra is identified with time (Kalarupa). He is described as the source of the different worlds, Shrutis (Vedas) and its essence in Vedanta. The fifth and sixth Anuvakas are chanted for the expansion of one’s own assets, victory against enemies, blessings for a son with the stature of Rudra, avoidance of a miscarriage and easy childbirth, averting difficult astrology and protection of

one’s own son.

In the seventh Anuvaka all pervading presence in waters, rains, clouds, storms and its various forms are described. This Anuvaka is chanted for the increase of intelligence, improvement of health, wealth, progeny, clothes, cows, sons, education, lands, longevity and obtaining liberation. In the eighth Anuvaka Rudra is described as He who illumines other Gods and confers powers on them. He is seen as ever present in holy rivers and He who can absolve all sins. This Anuvaka is chanted for the destruction of enemies and possession of ones own kingdom (lands).

In the ninth Anuvaka the strength and power of attendant is celebrated because they illumine the Gods and the world and control the forces of the universe. This Anuvaka is chanted for obtaining gold, a good wife, a job, and the blessings of a son who will be devoted to Lord Shiva.

In the tenth Anuvaka Rudra is again asked to shed his fury and shower benevolence by displaying Pinaka bow without arrows and to gracefully appear with tiger skin on body with pleasing countenance ready to shower boons upon devotees. This Anuvaka is chanted for possession of wealth, cure of diseases, removal of fear, getting rid of the enmity of powerful people, absence of fear from all living beings, having the vision of Bhairava (Shiva in most fearful aspect), absence from dangers and fears, blessings and the absolution of sins.

In the eleventh Anuvaka Rudra’s accomplishments are profusely praised and benevolence is invoked with unconditional salutations. This Anuvaka is chanted for blessings of one’s progeny, the enhancement of longevity, visiting of sacred places, and acquiring knowledge of past, present and future.

We will see a sample of some prayers to get a feel of unity and wisdom of Rudram in the next post.

9/30/2021 Post 75

Let us see some samples of specific prayers. One can see many natural sources described here, many kinds of professions, many positions etc. It is amazing that we have detailed groupings shown here and we want all to prosper. No discrimination.we see an egalitarian approach here.

Remember we do puja to our house,office, books, implements, land, harvests and also While starting any important activity.

A sample of the prayers:

1.Him the cowherds, the women carrying water, and all the creatures behold.

2. to the Lord of the fields and sacred places, salutations.

3.Salutations to the counselor of assemblies, the chief of traders, to the Lord of dense impenetrable clumps and clusters of thickets, salutations.

4.To you Rudras who are in the form of those who sit as members of assemblies and those who preside over them, salutations.

5.Salutations to the trees tufted with green leaves; salutations to the Lord of the cattle.

6.To you Rudras who are in the form of horses and those who command them, salutations.

7.Salutations to you of diverse crowds and races, and the leaders of them.

8.Salutations to you the great ones and the small ones.

9.Salutations to you who ride in chariots and you who ride on no conveyance, but walk on foot.

10.Salutations to you who are in the form of chariots and those who own them.

11.Salutations to you in the form of armies and the leaders of such armies.

12.Salutations to you who are in the form of those who teach the chariot driving to others, and those who drive the vehicles themselves.

13. Salutations to you who are in the form of carpenters and fashioners of chariots.

14. Salutations to you who are in the form of those who mold clay and make mud vessels, and artisans working in the metals.

15. Salutations to you who are in the form of flowers who net flocks of birds and fishermen who net shoals of fish.

16.Salutations to you who are in the form of makers of arrows and bows.

17. Salutations to you who are in the form of hunters and that of the leaders of the hounds.

We will see more in the next post.

From Vivekachudamani

17. The man who discriminates between the Real and the unreal, whose mind is turned away from the unreal, who possesses calmness and the allied virtues, and who is longing for Liberation, is alone considered qualified to enquire after Brahman.

18. Regarding this, sages have spoken of four means of attainment, which alone being present, the devotion to Brahman succeeds, and in the absence of which, it fails.

19. First is enumerated discrimination between the Real and the unreal; next comes aversion to the enjoyment of fruits (of one’s actions) here and hereafter; (next is) the group of six attributes, viz. calmness and the rest; and (last) is clearly the yearning for Liberation.

10/02/2021 Post 76

More prayers from Rudram.

18. Salutations to Him who is in fast moving things and in headlong cascades.

19. Salutations to Him who is in great waves and in the still waters.

20. Salutations to Him who is in the floods and in the islands.

21. Salutations to Him who is senior and who is junior.

22. Salutations to Him who was born before all and who will be born after all.

23. Salutations to Him who appears in the middle, and who appears undeveloped.

24. Salutations to Him who is born from the back side and from the under side.

25. Salutations to Him who is born in the mixed world of good and bad and in things that move.

26.Salutations to Him who is in the worlds of Yama and in the worlds of safety.

27.Salutations to Him who is in the form of the bountiful fields and the threshing floors.

28. Salutations to Him who is praised by the Vedic Mantras and who is expounded in the Vedantic Upanishads.

29.Salutations to Him who is in the form of trees in the forests and of creepers in the shaded areas.

30. Salutations to Him who is sound and the echo of the sound.

31. Salutations to Him whose armies move swiftly and who rides on a swift chariot.

32. Salutations to Him who is in the form of the messenger and the representative sent for special purposes.

33.Salutations to Him who is in the narrow footpaths and the broad

34.Salutations to Him who is in the narrow flow of waters and in their descent from higher to lower levels.

35. Salutations to Him who is in the marshy and muddy places and in the lakes.

36.Salutations to Him who is in the flowing waters of rivers and in the still waters of mountain

37.Salutations to Him who is in the wells and in the pits.

38.Salutations to Him who is born in the rivers as river water and in the absence of rains.

39. Salutations to Him who is in the clouds and in the lightning.

40. Salutations to Him who is in the glittering white autumn clouds and who is in the rains and mixed with sunshine.

41.Salutations to Him who is in the rains accompanied by winds and in the rains accompanied by hail.

42.Salutations to Him who is household wealth and the guardian deity of the household.

43. Salutations to Him who is in the form of the sands and flowing water.

44.Salutations to Him who abides in saline tracts and in trodden pathways.

45. Salutations to Him who is in the rocky uninhabitable and rugged tracts and in habitable places.

Let us see chamakam in the next post.

From vivekachudamani

Definition of the concepts:

20. A firm conviction of the mind to the effect that Brahman is real and the universe unreal, is designated as discrimination (Viveka) between the Real and the unreal.

21. Vairagya or renunciation is the desire to give up all transitory enjoyments (ranging) from those of an (animate) body to those of Brahmahood (having already known their defects) from observation, instruction and so forth.

22. The resting of the mind steadfastly on its Goal (viz. Brahman) after having detached itself from manifold sense-objects by continually observing their defects, is called Shama or calmness.

23. Turning both kinds of sense-organs away from sense-objects and placing them in their respective centres, is called Dama or self-control. The best Uparati or self-withdrawal consists in the mind-function ceasing to be affected by external objects.

24. The bearing of all afflictions without caring to redress them, being free (at the same time) from anxiety or lament on their score, is called Titiksha or forbearance.

25. Acceptance by firm judgment as true of what the Scriptures and the Guru instruct, is called by sages Shraddha or faith, by means of which the Reality is perceived.

26. Not the mere indulgence of thought (in curiosity) but the constant concentration of the intellect (or the affirming faculty) on the ever-pure Brahman, is what is called Samadhana or self-settledness.

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There is lot more in Namakam. But the basic principles are god is the protector of all living and nonliving and god is in them . He protects the weak and strong, worker to leader. Now Let us look at some aspects of chamakam now.

The Chamakam mentions completely the ideal of human happiness and defines in the highest degree the desires to be fulfilled without delimiting those to be asked for or to be granted.

In the Chamakam, in anuvakas or sections 1 to10, the devotee prays for almost everything needed for human happiness and specifies each item. Eleventh anuvaka prays with number sequences.

First anuvaka gives extensive details of healthy human living.

Let God grant me food, permit me to eat the food, ensure the purity of food and keen desire to relish, digest and cause it to obtain. Let me recite, chant Vedic mantras with Specific intonation with pleasing and absorbing voice with proper hearing, mental alacrity and bless me to reach the abode of Gods. Cause the proper functioning of the three airs prana, Apana and Vyana and the mukhya prana circulation and the secondary airs of udana and samana mental knowledge, powerful speech and a perfect and harmonious mind, Keen vision and hearing, healthy and active functioning of sense organs, highest intelligence (ojas) and the strength and virility and vigour to crush the enemies, assured longevity and honorable old age; and a sustainable egotisml and a sound and well built body with full happiness ensuring protection to all the limbs and well built body with full happiness ensuring protection to all the limbs and well-arranged bones and joints. Ensure birth in esteemed and noble bodies forever and in the future.

Third anuvaka

Let Lord Shiva grant us happiness in both worlds on (earth and heaven). All the materials are dearer and attractive and worthy of possession in heaven and endearing relations. Material and spiritual welfare; prosperity, cosy and comfort; name, fame and fortune and enormous riches, proper guidance from elders and well wishers, palatial mansions, and due support from all including parents. The capacity to protect all belongings earned and bequeathed, undaunted courage, chivalry, valour, stand fastness possessing the community pleasure and honor and be an embodiment of Vedic knowledge and the proficiency to impart the same to all others, command obedience and service from the progeny, capacity to develop expertise in the cultivation of agricultural works.

Ardent desires to conduct spiritual rituals and thereby gain the fruits of the holy acts. Be free from bodily ailments, ensuring longevity, circumventing untimely death, devoid of enemies and antagonism, assured of bountiful sleep and a very successful and glamorous day and dawn.

These thirty six aspirations are prayed to be fulfilled in this third Anuvaka.

10/06/2021 Post 78

10/08/2021 Post 79

Dr Mathur has a timely question on Navaratri.

“What is the significance of Noveratras falling twice in a year?”

My response

Actually this doubt occurs to all. I got a greeting today for chaitra navarathri which is incorrect. There is no clear answer , as our festivals evolved over a period of time and space. Festivals have local variations also. Even the celebration of new year has two forms – lunar and solar. We call them chandramana and suryamana Ugadi.

Harvest festivals are common in many parts of India.

Shrutis and smritis discuss very profound philosophy that cannot be expected to be understood by the masses. Hence the people need a simple way of observing religion. So sampradayas and worships were introduced by many great acharyas. Temples were built everywhere in India for public worship and also festivals were introduced for remembering gods, and showing our awareness and gratitude to earth, nature, sun, harvests. The essential rationale for Hindu festivals usually derives not from the Hindu scriptures called Vedas and the Upanishads, but much latter-day mythologies called Puranas. While the common perception is puranas are of later date origin, but seeds are visible in Taittiriya brahmana and Yajur veda( samudra manthan is evidenced in Rudram Rudra as Neelakanta and Vishnu’s avatars in the brahmana). The puranas often contain much more powerful symbolic significance than epics and mythologies of other cultures of the world. Puranas simplify both ethical and religious aspects. People can relate to puranas easily. So we found festivals like krishna janmashtami, Rama Navami, Ganesh chaturthi , Karthika deepam , Vaikuntha ekadasi and Shivaratri celebrating gods. Two major festivals across India are navarathri and deepavali . They celebrate the conquest of evil by good. They also have cultural components . While Diwali has less religious component, navarathri has a significant religious component. It depends on changes of seasons

Navaratri (“nine nights” in Sanskrit) is a festival that takes place four times yearly. The most widely celebrated is Sharad Navaratri (or Durga Puja / Navaratri). Gujaratis call it Garbha festival and they do dandhiya dance during this period. It starts on the first of Ashvin, in September or October. The other important observance is Chaitra Navaratri, which begins on the Hindu New Year (usually March or April).

But it is not clear how the four different navarathris evolved and how they changed. Only one is popular now.

The colorful 10-day, nine-night holiday honors Durga, the universal mother, also known as Shakti or Devi. In eastern and northeastern India, Navaratri is synonymous with Durga Puja, which commemorates Durga’s victorious nine-day battle with a demon – Mahishasura -. During the festival, believers worship and fast in the mornings. They follow specific rituals each day, such as wearing a certain color. In the evenings, celebrants feast and perform traditional dances. Other customs include stage decorations, plays, and scripture readings.

Dussehra (also Dasara or Vijayadashami) is celebrated on the 10th and last day of Navratri and the triumph of good over evil. In much of India, the day commemorates Lord Rama’s killing of Ravana.

Across India, Hindus burn effigies of Ravana with fireworks, symbolizing the destruction of evil. Believers also reenact Durga’s and Rama’s victories and walk in procession to bodies of water to dissolve clay images of Durga, Lakshmi and other deities.

Navarathri has an old origin. Mahakala is Shiva’s ugra -rudra – Rupa known at Vedic and prevedic times. We call him Bhairava or kalabhairava. Kali is his consort. There are temples ,the famous one being at Ujjain – worshipped by Kalidasa. The ugra kala and kali were worshipped across the country. It continues even today at some places. Adi Shankaracharya started the concept of shanmatha – worship of Shiva, Vishnu, shakti , kumara, Ganesha and Surya. His followers are called smarthas and they don’t discriminate against the gods. They accept all six gods and worship them. He also removed animal sacrifice from temples. He made Shakti as a shantha swaroopi – He requested the pallava king at kanchipuram to reconstruct Kamakshi temple with a shantha sawroopi goddess. He installed Mookambika – a famous temple today.

Navarathri has a focus to celebrate shakti personified by three goddesses – Parvathy, Lakshmi and Saraswathi – the nine days divided into three days for each goddess. The nineth day is celebrated as Saraswathi puja or Ayudha puja . People gave rest to their devices and do puja to them. The Sharad navarathri is celebrated in a grand manner in the old Mysore state. It was started by Krishna Raja wodeyar ,first. The celebrations culminate with a grand procession on tenth day. Children are initiated into education on that Vijaya Dasami day . It is called aksharabhyasam.

Let us see the four navarathris or navrathras.

Shardiya Navratri – Among all Navratris , Shardiya Navratri is the most popular and significant. Shardiya (Sharad) means autumn and forms a major part of crop harvesting time. Shardiya Navratri falls during the months of September-October. This Navratri is also known as Maha Navratri and Sharada Navratri.

The period from amavasya to navami is called mahalaya Paksha and is considered a good period. The previous period is called pitru paksha and many remember their ancestors and pray to them through tarpana and shraddha.

The entire mythological connection behind Navratri lies with the defeat of Mahishasura by Durga. Durga is a combination of three goddesses and identified as Brahman or purusha Mythology says that Rama had killed Ravana during this period. Gods are said to sleep during the period of Ashwin month (i.e. September and October). Lord Rama had awakened Goddess Durga in the Tithi of Shasthi during the evening.

Chaitra Navratri – It is the second most famous Navratri whose name represents spring. It is observed during Chaitra month that is during March and April. This nine days long festival starts from the first day (pratipada) of the first month of the Hindu Lunar calendar “Chaitra”. It is also known as Vasant Navratri and Rama Navratri. Rama Navami, the birthday of Lord Rama usually falls on the ninth day during Chaitra Navratri. Most of the rituals and customs are the same as followed during the ‘Shardiya Navratri’. All nine days during Navratri are dedicated to nine forms of Goddess Shakti.

Magha Navratri – This is the Navratri which falls on the winter season. It is more popularly known to people as Vasant Panchami. This falls during January and February.

Ashada Navratri – This falls in the month of June and July and comes during the period of monsoon

Navarathris are celebrated during change of seasons

There is a strong belief that When climate changes, the body is affected and it gets more prone to different kinds of bacteria. This leads to various mental disorders as well as health problems. To prevent these unwanted situations ancestors had created the system of Navratri.

Scientifically when climate changes, the negative impacts affect female brains the most. Females become psychologically more weak and reactive. The ones who already have mental disorders face major problems during Saptami.

To eradicate these problems ancestors had invented the process of Navratri where fasting is the major requirement. Our ancient solutions say that mental disorders happen due to problem indigestion or food habits.

Hope this gives some clarifications for the different navarathris. Even , the manners of observance and celebrations vary across different regions. In South dolls – kolu – are exhibited and people visit houses. Temples like Madurai Meenakshi temple have special alankara and pujas. As I said , the grandeur of celebration in Mysore focussed on goddess chamundeswari and the palace as well as the victory procession. This provides a holiday atmosphere. Artisans, workers , students pray for their tools, books and devices. These are days of prayer, fast and rejoice and gratitude.

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Taittriya Upanishad Belongs to The Krishna-Yajurveda. It is a popular and mostly recited upanishad. There are many mantras like satyam vada, mathru devo bhava etc. It has many aspects relevant to learning. Let us see some of them.

This Upanishad is divided into sections called vallis, viz., (1) Siksha-valli or the section on instruction. (2) Brahmananda-valli or the section on Brahma-bliss. (3) Bhrigu-valli or the section on Bhrigu.

Let us see the shanti term and its meaning. Shanti is used to remove obstacles and make living and activities meaningful.

The utterance of the peace chant propitiates the Devatas. The spiritual path is rendered smooth through their grace. All obstacles are removed. You will not forget what you have learnt. You will possess good health. You will have good meditation.

The repetition of Om-Shanti’ thrice is to remove the three kinds of obstacles, viz. Adhyatmika (from our self), Adhidaivika (from the heavens) and Adhibhautika (from living beings).

The instructions which the students in those days received when they completed their studies under the preceptor are as follows:

Speak the truth. Do your duty (righteousness) ( Dharmam chara) . Never swerve from the study of the Vedas. Do not cut off the thread of the offspring after giving the preceptor the fee he desires. Never swerve away from truth. Never swerve from duty (righteousness). Never neglect your welfare. Never neglect your prosperity. Never neglect the study and the teachings of the Vedas.

Never swerve from your duties to the gods and to men. May the mother be thy god (Matrudevo bhava). May the father be thy god (Pitrudevo bhava). May the preceptor be thy god (Acharyadevo bhava). May the guest be thy god (Atithidevo bhava). Let only those actions that are free from blemish be done, and not others. Only those that are good acts to us should be performed by thee, and not others

Gift should be given with faith ( shraddhaya deyam); it should never be given without faith. It should be given in plenty, with modesty, with reverence, with sympathy.

Let us look at something we say in prayers at schools.

sahanaavavatu shahanau bhunaktu saha veeryam karavaavahai, Tejasvinaavadheetamastu maa vidvishaavahai,Om Shanti Shanti Shantih/

(May we together-the teacher and the taught- be protected, well nourished and blessed to think and act in unison in our quest of Truth and Almighty! May there be Universal Peace, Peace and Peace always!)

This talks about teacher Student close relationship and synergy and collaboration needed for success.