Sunday, November 25, 2012

Medha Suktham - Meaning

Medha Suktham


తైత్తిరీయారణ్యకమ్ – 4, ప్రపాఠకః – 10, అనువాకః – 41-44
ఓం యశ్ఛంద’సామృషభో విశ్వరూ’పః | ఛందోభ్యో‌உధ్యమృతా”థ్సంబభూవ’ | స మేంద్రో’ మేధయా” స్పృణోతు |అమృత’స్య దేవధార’ణో భూయాసమ్ | శరీ’రం మే విచ’ర్షణమ్ | జిహ్వా మే మధు’మత్తమా | కర్ణా”భ్యాంభూరివిశ్రు’వమ్ | బ్రహ్మ’ణః కోశో’‌உసి మేధయా పి’హితః | శ్రుతం మే’ గోపాయ ||
ఓం శాంతిః శాంతిః శాంతిః’ ||

ఓం మేధాదేవీ జుషమా’ణా న ఆగా”ద్విశ్వాచీ’ భద్రా సు’మనస్య మా’నా | త్వయా జుష్టా’ నుదమా’నా దురుక్తా”న్బృహద్వ’దేమ విదథే’ సువీరా”ః | త్వయా జుష్ట’ ఋషిర్భ’వతి దేవి త్వయా బ్రహ్మా’‌உ‌உగతశ్రీ’రుత త్వయా” | త్వయా జుష్ట’శ్చిత్రం వి’ందతే వసు సా నో’ జుషస్వ ద్రవి’ణో న మేధే ||
మేధాం మ ఇంద్రో’ దదాతు మేధాం దేవీ సర’స్వతీ | మేధాం మే’ అశ్వినా’వుభా-వాధ’త్తాం పుష్క’రస్రజా |అప్సరాసు’ చ యా మేధా గం’ధర్వేషు’ చ యన్మనః’ | దైవీం” మేధా సర’స్వతీ సా మాం” మేధా సురభి’ర్జుషతాగ్స్వాహా” ||
ఆమాం” మేధా సురభి’ర్విశ్వరూ’పా హిర’ణ్యవర్ణా జగ’తీ జగమ్యా | ఊర్జ’స్వతీ పయ’సా పిన్వ’మానా సా మాం”మేధా సుప్రతీ’కా జుషంతామ్ ||
మయి’ మేధాం మయి’ ప్రజాం మయ్యగ్నిస్తేజో’ దధాతు మయి’ మేధాం మయి’ ప్రజాం మయీంద్ర’ ఇంద్రియం ద’ధాతు మయి’ మేధాం మయి’ ప్రజాం మయి సూర్యో భ్రాజో’ దధాతు ||
ఓం హంస హంసాయ’ విద్మహే’ పరమహంసాయ’ ధీమహి | తన్నో’ హంసః ప్రచోదయా”త్ ||
ఓం శాంతిః శాంతిః శాంతిః’ ||

Medhá – Intellection: understanding, retaining and assimilating what is heard/read.
Súktam – A vedic hymn (lit: “well said”) that invokes either a devatá or Bhagaván
We start with a mantra from the Taittiriya Upaniêad (I.iv.1) which is a prayer for one who wants intelligence.

oṃ yaśchanda’sāmṛṣabho viśvarū’paḥ |

Om – (pratîka) sound symbol that stands for the Lord (i.e. a (pratîka symbol, one that has no
human features like the Siva lingam, unlike Ganesha who has a hands and legs, called a pratîma symbol)
yaä – that which (i.e. that Om)
chandasám – of the Vedic mantras
Vrishabho – is exalted (lit. like a bull, i.e. “that which is the bull among Vedic mantras”)
vishva-rupah – in the form of the universe

That Om, the symbol for the Lord in the form of the universe, which is the most exalted of the Veda mantras…

chandobhyo‌உdhyamṛtā”thsambabhūva’ |
chandobhyaä – from the Vedas
adhi – essence (lit. ‘pertaining to’, here to be read with sambabúva to carry sense of ‘essence’)
amṛtāth– from the timeless
sam-babhúva – emerged from (with adhi – adhi sam-babhúva – means “emerged as the essence”)
(That Om) which has emerged from the Vedas as their essence…

 sa mendro’ medhayā” spṛṇotu |
saä – that
me – me
indraä – Indra, Lord, Om
medhayá – with intelligence/wisdom
spànotu – may (he) bless
May that Om, the Lord Indra, bless me with intelligence.
My that Om, sound symbol for the Lord Indra in the form of the universe, most exalted
of Veda mantras, which has emerged from the Vedas as their essence, bless me with the power of intelligence.

amṛta’sya devadhāra’ṇo bhūyāsam |
amàtasya – of immortality (here to be read in the context of aprayer for wisdom, so means nectar of
knowledge that frees me from mortality)
deva – O effulgent Lord (i.e. Om)
dháranaä – possessor, holder
bhúyásam – may I become
O Lord, may I become endowed with the nectar of wisdom that frees me from mortality.

śarī’raṃ me vica’rṣaṇam |
śarī’raṃ – body
me – my
vica’rṣaṇam – fit, healthy, strong
(bhúyát) – may become (understood, implied)
May my body become strong, healthy and fit

jivhá me madhumattamá
jivhá – tongue
me – my
madhu-mat-tamá – that which is sweetest (madhu = sweet + mat = that which is sweet + tama =
that which is sweetest)
(bhúyát) – may become (understood, implied)
May my tongue become the sweetest, i.e. always speak what is sweet, not-hurtful, true.

karṇā”bhyāṃ bhūriviśru’vam |
karnÃábhyám – with my ears
bhúri – abundantly, much
vishruvam – may I hear
May I listen to the Shástras as often as possible with my ears.

brahma’ṇaḥ kośo’‌உsi medhayā pi’hitaḥ |
brahmanÃa – of Brahman
koshaä – the sheath
asi – you are
medhayá – worldly intelligence (i.e. limited)
pihitaä – covered
O Omkára, you cover Brahman like a sheath*; and you are covered by worldly intelligence
(* sheath: i.e. By dwelling on you we can arrive at the nature of Reality, which cannot be accessed directly.)
śrutaṃ me’ gopāya ||
shrutam – what has been heard (i.e. shástra)
me – for me
gopáya – for protection (i.e. 4th case)
(bhúyát) – may become (understood, implied)
May the shástra that has been heard by me be for my protection.

oṃ śāntiḥ śāntiḥ śānti’ḥ ||

oṃ medhādevī juṣamā’ṇā na āgā”dviśvācī’ bhadrā su’manasya mā’nā |

Om Medhá Devî - O goddess (devî) of intellection (Medhá)
jushamáÃá** - blessing
na - us (naä)
ágád - let her come
vishvácî - all-knowing (i.e. by which alone one becomes all-knowing)
bhadrá – auspicious (i.e. through clarity of thinking, perception, purpose)
sumanasyamáná - pleased-minded* (i.e. our actions, being dharmic, do not disturb the order)
May Medhá Devî, the power of intellection, who bestows all-knowingness, who brings
auspiciousness through clarity, whose mind is pleased — undisturbed by our actions
which are righteous — come, blessing us.
(*Implied Prayer: Please bless me with the knowledge and strength to live a life of dharma.)
(**m|n| máná. creates present participles eg. átmanepada verbs, jushate – blesses, jushamáná – is blessing;
bháshate – he speaks, bháshamáná – he is speaking; ucchate – is spoken, ucchamáná – is being spoken)

tvayā juṣṭā’nudamā’nā duruktā”n bṛhadva’dema vidathe’ suvīrā”ḥ |

tvayá - by you
 juṣṭā - (we who are) blessed
nudamáná - giving up (pushing aside)
duruktán - unwanted, vile speech (that distracts from living dharma)
bràhad - of Brahman
vadema - may we speak
vidathe - having understood*
suvîráä - good children (i.e. who understand the value of dharma and are committed to a life of dharma)
Being blessed by you, may we, having understood* and having given up all harsh words,
speak about Brahman and have children that appreciate the value of a life of dharma.
* understood = having purushartha nishchaya, knowing the value of knowledge (i.e. connected with
moksha), knowing the importance of pramaana, knowing the shastra as pramaana, learning with a right
teacher, having shraddha, thereby understanding what Brahman is and remaining in contemplation.

tvayā juṣṭa’ ṛṣirbha’vati devi tvayābrahmā’‌உ‌உgataśrī’ruta tvayā” |
tvayá - by you
juṣṭa - (one who is) blessed
Rishir - a rishi (a seer of reality, a knower of Brahman) (àêiä)
bhavati - becomes
devî – O goddess
tvayá - by you
brahmá – Brahman (the word “bhavati”- becomes, is understood)
ágatashrîr – wealthy (lit. one to whom wealth has come) (ágatashrîä) (“bhavati” is understood)
uta - and
tvayá - by you (rhythmic filler)
O Goddess, blessed by you one becomes a knower of Brahman, one becomes Brahman,one becomes wealthy.

 tvayā juṣṭa’ścitraṃ vi’ndate vasu sā no’ juṣasva dravi’ṇo na medhe ||

tvayá - by you
juṣṭa - (one who is) blessed
citram - different forms of
vindate - attains
vasu - wealth
sá - such a one (Medhá Devî)
no - us (naä)
jushasva - may you bless
dravinona - with wealth (= draviÃena)
Medhe - O power of intellection (voc. of Medhá)
May such a One as you, O Medhá Devî, blessed by whom one attains all varieties of
wealth, bless us with prosperity (both material and subtle, up to moksha).

medhāṃ ma indro’ dadātu medhāṃ devī sara’svatī | 

medhám - intellection
ma - me
indro - by Indra
dadátu - may he give (bless)
medhám - intellection
devî - goddess
sarasvatî - Sarasvatî (goddess/power of knowledge, intellect, music and wisdom)
May Indra (shakti of the physical body) grant me good stamina and health (for
unhindered functioning of the intellect) and may Goddess Sarasvatî grant me the power
of intellection.

medhāṃ me’ aśvinā’vubhā-vādha’ttāṃ puṣka’rasrajā |

medhám - intellection
me - to me
Ashvináv (=Aévinau) – the twin Ashvins, deities of the nostrils, the divine physicians
ubhav (=ubhau) – both
ádhattám - infuse/place
pushkarasrajá - lotus (puêkara) garlanded (srajá)
May the twin Ashvins, garlanded with lotuses, bless me with the power of intellection
(by giving me good health, on which it depends).

 apsarāsu’ ca yā medhā ga’ndharveṣu’ ca yanmana’ḥ | 
apsarásu - heavenly damsels
ca - and
yá - that which (yad f.) (co-relative of sá in following statement)
medhá - intellection
gandharveshu - celestial musicians
ca - and
yan - that which (yad n.) (co-relative of sá in the following statement)
manaä - intellect (the mind – manas – regarded here, generically, as the intellect)
That which is enjoyed as the subtle intelligence of heavenly damsels and the intelligence of celestial musicians…

daivī”ṃ medhā sara’svatī sā mā”ṃ medhā surabhi’rjuṣatāg svāhā” ||

daivîm - divine
medhá - intellection
Sarasvatî - Sarasvatî (goddess/power of knowledge, intellect, music and wisdom)
sá - that (co-relative of yá in previous statement)
mám - me
Medhá - power of intellection
Surabhir - celestial wish-fulfilling cow (symbolizing wisdom and self-knowledge)
jushatám - may bless
… may Sarasvatî, manifest as Surabhi, bless me with the intellection which is that Divine intelligence…
May Sarasvatî, fulfiller of all wishes*, bless me with the power of intellection which is
that subtle Divine intelligence enjoyed by heavenly damsels and celestial musicians.
(* When, through the power of intellection, all is known, no more desires remain to be attained, i.e. all wishes are fulfilled as it were.)

āmā”ṃ medhā surabhi’rviśvarū’pā hira’ṇyavarṇā jaga’tī jagamyā |
á - coming
mám – (to) me
medhá - intellection
surabhir - lit. wish-fulfilling cow (i.e. Surabhir Medhá = that Medhá Devi by which one gets self knowledge)
vishvarúpá - lit. one who is in the form of the universe (i.e. vishvarúpá Medhá = that Medhá Devi in the form of all disciplines of knowledge that are known to the mind)
hiraÃyavarNá – lit. one of golden complexion (i.e. hiraÃyavarná Medhá = that Medhá Devi in the form of brilliance of intellect which flashes as ‘presence of mind’.)
jagatî - lit. the universe (i.e. jagatî Medhá = that Medhá Devi in the form of the intelligence backing the order behind the functions in all life forms)
jagamyá - lit. accessible (i.e. jagamyá Medhá = that Medhá Devi in the form of the intelligence which is worth gaining)
Coming to me, (may She) by whom one gains self-knowledge, who manifests as all forms of knowledge, who flashes as presence of mind, who manifests as the intelligence behind the order involved in the functions in all life forms, who is worth possessing, …

 ūrja’svatī paya’sāpinva’mānā sā mā”ṃ medhā supratī’kā juṣantām ||
úrjasvatî – lit. powerful (i.e. gain strength in me)
payasá – lit. with milk of boons (i.e. with knowledge)
pinvamáná - showering
sá - she
mám - me
Medhá - intellection
supratîká - auspicious beginning (to study of scripture)
jushantám - may (he/she/it) bless
… gain strength in me, shower me with knowledge, may that Medhá Devî bless me with an auspicious
beginning to the study of scriptures.
May that Medhá Devî,
by whom one gains self-knowledge,
who is the intelligence behind all disciplines known to the mind,
who flashes as presence of mind in any situation,
who manifests as the intelligent order behind the functions in all life forms,
who is worth possessing… come to me, grow in me, shower me with knowledge, bless me with an auspicious beginning to my study of scripture.

mayi’ medhāṃ mayi’ prajāṃ mayyagnistejo’ dadhātu mayi’ medhāṃ mayi’ prajāṃ mayīndra’ indriyaṃ da’dhātu mayi’ medhāṃ mayi’ prajāṃ mayi sūryo bhrājo’ dadhātu ||

mayi - in me
medhám - intellection
mayi - in me
prajám - progeny
mayi - in me
agnistejo - the Lord in the form of fire (agni devatá) and strength (tejas)
dadhátu - place, infuse
May Agni, deity of speech, infuse me with strength and intelligence and bless me with good progeny.


mayi - in me
medhám - intellection
mayi - in me
prajám - progeny
mayi - in me
indra - Indra
indriyam - virility
dadhátu - place, infuse
May Indra, deity of the power of action, infuse me with virility and intelligence and
bless me with good progeny.

mayi - in me
medhám - intellection
mayi - in me
prajám - progeny
mayi - in me
súryo - the sun
bhrájo - brilliance
dadhátu - place, infuse
May Súrya, deity of seeing, who inspires our thoughts, infuse me with brilliance and
intelligence and bless me with good progeny.
oṃ haṃsa haṃsāya’ vidmahe’ paramahaṃsāya’ dhīmahi | tanno’ haṃsaḥ pracodayā”t ||
oṃ śāntiḥ śāntiḥ śānti’ḥ ||

Tuesday, November 13, 2012

Deepavali - From Darkness to Light



Divali is a festival of lights (it should correctly be called deepavali, row or group of lights). The lights are symbolic of not only celebrations but means of removing darkness – with light and darkness representing knowledge and ignorance respectively. It is the light that allows us to see things and interpret them. In this context, it is appropriate to remind ourselves of the true Light that enables our perceptions.

 Sri Adi Sankaracharya, in his famous verse called Eka Sloki (One Verse), highlights this.

"ఆత్మస్వరూప కథనం"

కిం జ్యోతిస్తవ భానుమానహాని మే రాత్రౌ ప్రదీపాదికం
స్యాదేవం రవి దీప దర్శన విధౌ కిం జ్యోతిరాఖ్యాహి మే
చక్షుస్తాస్య  నిమీలనాది సమయే కిం ధేహ్ ధియో దర్శనే
కిం తత్రాహమతో భావాన్ పరమకం జ్యోతిస్ తధస్మి ప్రభో ||


Eka Sloki, by Adi Sankaracharya

Kim Jyothisthava bhanumaanahani me ratrau pradeepaadikam.
Syaadevam ravi deepa darsana vidhau kim jyothiraakhyaahi me
Chakshustasya nimeelanaadi samaye kim dheeh dhiyo darsane
Kim tatrahamatho bhavaan paramakam jyothisthadasmi prabho.

The sloka takes the form of questions by the teacher (in italics below) and answers by a student to give the student a glimpse of the true nature of perceptions by all creatures enabled by the universal Light. It goes like this - “By what light do you see?” “Sun in the day and a lamp in the night” “Let it be. By what light do you see the sun and lamp?” “Eyes” “When you close your eyes (as in sleep), what is the light?” “ My intellect” “What light helps the intellect to see?” “ I (Atma, Self).” “So, you are the ultimate source of light (self-luminous universal Self)” “Yes, I now understand so, my Lord”.

The sloka makes the point that it is the Self that is the ultimate entity behind all our perceptions (though the sloka takes eye sight as an example, it applies to other sensors as well). The external sensory organs and the mind are merely transporters of information. Adi Sankara elaborates further on this in his work, Drikdrusya Vivekam. He analyzes drik (who sees) and drusya (object being seen). As we see an object, say a table, the eye transports it to mind, which categorizes it, and the Self is the enabler of the mind. It is also interesting that the information flows only in one direction – table cannot see the eye, eye cannot see the mind, and mind cannot see Self!

 It is this Self that is the source of light in all beings, a Universal presence. We are all driven by the different things we see around us and interpret them. All of us are like identical computers with the same operating system but gathering different data based on circumstances and environment in which we were born and raised. These databases together with the six enemies, (షట్చత్రుహూ, shatchatruhu - కామ, kama, క్రోధ, krodha, లోభ, lobha, మోహ moha, మద, mada, మాత్సర్య , matsarya) desire, anger, miserliness, attachment, arrogance, and jealousy respectively, play on our mind and make us interpret the gathered data in our own way creating all the different viewpoints even though we are in the same environment. This process makes us feel as though we are different from each other and gives us an egotistical existence. The ego in us makes us feel we are different from all the others and drives us through all our perceived needs; need to be loved and admired, need to feel important over others, pursuit of endless desires, etc. It looks ridiculous if a water bubble in ocean thinks it is different from the rest of the ocean. In the same way, we are all bubbles in this ocean of life and creation, though our egos make us act as though we are different!

It is our ego that makes us ignore the universality underlying all objects and beings. The ego drives us to acquire and keep things around us just to prop up our perceived uniqueness. It is only through the complete cessation of ego that we will be able to see the Oneness among us leading us to universal love (భూతదయ, bhoothadaya). The cessation of ego takes us beyond the daily afflictions of life, which is the gateway to true Happiness ( ఆనంద, Ananda). Thus, let us remember the Universality of that Light that is guiding all of us as we go about in our daily lives. To continually work towards reducing our ego, we need to think of everything we do each day in the name of the Lord, instead of thinking about us.

Adi Sankaracharya describes this approach eloquently in the following sloka:

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

Siva Manasa Puja, by Adi Sankaracharya

Atmaa thvam girijaa mathihi sahacharah praanaah sareeram gruham
pujaathe vishayopabhogarachanaa nidraa samaadhisthithihi
sanchaarah padayoh pradakshinavidhihi stotraani sarvaa giro
yadyatkarma karomi thattadakhilam sambho thavaaraadhanam

 (my) Self is You, Parvathi is my intellect, my five life-forces are Your attendants, my body is Your abode, all my sensory perceptions are Your worship, my sleep is deep meditation on You, all my walk is walking around You, whatever I speak is in praise of You, O Giver of divine joy, whatever I do is in devotion to you!

ఓం తమసో మా జ్యోతిర్గమయ , Om tamaso maa jyotirgamaya


From darkness, lead me to Light

                                                                                                             -Ambatipudi Sastry

KARTEEKA MASA AAKAASA DEEPAM

From 14.11.2012 to 13.12.2012 in the month of Kartheekam daily at the time of sun set we have to lit til(sesame) oil lamp with 8 vathies(cotton wicks) and place the lamp on a pedestal outside to your house or on the top floor or those who live in flats has to place in the balconies. The purpose of lighting the lamp is to spread the light to eight sides. authority for doing this is in Nirnaya Sindhu.

kaarteeke thilathailena saayankaale samaagate
aakaasadeepam yo dadhyath maasamekam harim prati
mahatheem sriyamaapnoti rupa sowbhaagya sampadam

కార్తీకే తిలతైలేన సాయంకాలే సమాగతే, ఆకాశదీపం యో దద్యాత్ మాసమేకం హరిం ప్రతి,మహతీం శ్రియమాప్నోతి రూప సౌభాగ్య సంపదం(నిర్ణయ సింధు)

సంకల్పం: అహం సకల పాపక్షయపుర్వకం శ్రీ రాదా దామోదర ప్రీతయే అద్య ఆరంభ కార్తీక అమావాస్యా పర్యంతం యథా శక్తి ఆకాశ దీపదానం కరిష్యే 

sankalpam: aham sakala paapakshaya purvakam sri radhaa daamodara preetaye aadhya aarambha kaarteeka amaavaasya paryantam yadhaa sakti aakaasa deepa daanam karishye.

after litting the lamp we have to do namaskaram to the lamp with the following sloka

daamodaraaya nabhasi tulaayaam lolayaa saha
padeepam the payachaami namo anantaaya vedhase (nirnaya sindhu)

దామోదరాయ నభసి తులాయాం లోలయా సహా, ప్రదీపం తే ప్రయచ్చామి నమో అనంతాయ వేధసే (నిర్ణయ సింధు)

If it is not possible to do all the thirty days at least last three days should be done by doing this we will have wealth and peace of mind and the debts accumulated will be reduced drastically. 

The purpose of lighting lamp on height will also help people stranded in olden days when electricity is not there to locate that there is a village/habitation available for night stay. 

hope you will also do and benefit with the results. 

may god bless you.

Monday, November 12, 2012

Devi PraNava Sloki - Telugu

శ్రీ కాలిదాస కృత దేవీ ప్రణవశ్లోకీ స్తుతి


చేటీ భవన్నిఖిల కేటీ కదంబ వనవాటీషు నాకపటలీ
కోటీర చారుతర కోటీమణీ కిరణ కోటీకరంజిత పదా |
పాటీర గంధి కుచ శాటీ కవిత్వ పరిపాటీమగాధిపసుతామ్
ఘోటీకులాదధిక ధాటీ ముదారముఖ వీటీర సేనతనుతామ్ || ౧ ||

ద్వైపాయన ప్రభృతి శాపాయుధ త్రిదివసోపానధూళిచరణా
పాపాప హస్వ మను జాపానులీన జన తాపాప నోద నిపుణా |
నీపాలయా సురభి ధూపాలకా దురిత కూపాదుదంచయతుమామ్
రూపాధికా శిఖరి భూపాల వంశమణి దీపాయితా భగవతీ || ౨ ||

యాళీ భిరాత్త తనురాళీ లసత్ప్రియ కపాళీషు ఖేలతి భవా
వ్యాళీనకుల్య సిత చూళీ భరాచరణ ధూళీ లసన్ముణిగణా |
పాళీ భృతిస్రవసితాళీ దళమ్ వహతి యాళీకశోభి తిలకా
సాళీ కరోతు మమ కాళీ మనః స్వపదనాళీకసేవన విధౌ || ౩ ||

బాలామృతాంశు నిభ ఫాలామనా గరుణ చేలానితంబఫలకే
కోలాహలక్షపిత కాలామరాకుశల కీలాల శోషణ రవిః |
స్థులాకుచే జలద నీలాకచే కలిత లీలాకదంబ విపినే
శూలాయుధ ప్రణతి శీలా దధాతు హృది శైలాధిరాజ తనయా || ౪ ||

కంబావతీవ సవిడంబాగళేన నవ తుంబాంగ వీణ సవిధా
బింబాధరావినత శంభాయుధాది నికురుంబా కదంబవిపినే |
అంబాకురంగ మద జంబాళరోచి రహలంబాలకా దిశతు మే
శంభాహుళేయ శశిబింబాభిరామముఖ సంభాధితస్తనభరా || ౫ ||

దాసాయమాన సుమహాసా కదంబవనవాసా కుసుంభసుమనో-
వాసా విపంచికృత రాసావిధూయ మధుమాసారవింద మధురా |
కాసారసూనతతి భాసాభిరామ తనురాసార శీత కరుణా
నాసామణి ప్రవరభాసా శివా తిమిరమాసాదయేదుపరతిమ్ || ౬ ||

న్యంకాకరే వపుషి కంకాళరక్తపుషి కంకాదిపక్షివిషయే
త్వంకామనామయసి కింకారణం హృదయ పంకారిమేహి గిరిజామ్ |
శంకాశిలా నిశితటంకాయమాన పద సంకాశమాన సుమనో
ఝంకారి భృంగతతి మంకానుపేత శశి సంకాశవక్త్ర కమలామ్ || ౭ ||

జంభారికుంభి పృథు కుంభాపహాసి కుచ సంభావ్య హార లతికా
రంభాకరీంద్ర కరడంబాపహోరుగతి డింభానురంజితపదా |
శంభావుదార పరికంభాంకురత్పుళక డంభానురాగపిసునా
శంభాసురాభరణగుంభా సదాదిశతు శుంభాసురప్రహరణా || ౮ ||

దాక్షాయణీ దనుజశిక్షావిధౌ వికృత దీక్షా మనోహరగుణా
భిక్షాళినో నటనవీక్షావినోదముఖి దక్షాధ్వరప్రహరణా |
వీక్షాం విధేహి మయి దక్షా స్వకీయ జన పక్షా విపక్షవిముఖీ
యక్షేశ సేవిత నిరాక్షేప శక్తి జయలక్ష్మ్యావధానకలనా || ౯ ||

వందారులోకవరసంధాయనీ విమలకుందావదాతరదనా
బృందారబృందమణి బృందారవింద మకరందాభిషిక్తచరణా |
మందానిలాకలిత మందారదామభిర మందాభిరామమకుటా
మందాకినీ జవనబిందానవా చమరవిందాసనా దిశతు మే || ౧౦ ||

యత్రాశయోలగతి తత్రాగజాభవతు కుత్రాపి నిస్తులశుకా
సుత్రామ కాల ముఖ సత్రాసన ప్రకర సుత్రాణ కారి చరణా |
చత్రానిలాతి రయ పత్రాభిరామ గుణమిత్రామరీ సమవధూః
కుత్రాసహీన మణి చిత్రాకృతిస్ఫురిత పుత్రాదిదాననిపుణా || ౧౧ ||

కూలాతిగామి భయ తూలా వళి జ్వలన కీలా నిజ స్తుతి విధా
కోలాహల క్షపిత కాలామరీ కుశల కీలాల పోషణరతా |
స్థూలా కుచే జలద నీలా కచే కలిత లీలా కదంబ విపినే
శూలాయుధ ప్రణతి శీలా విభాతు హృది శైలాధిరాజతనయా || ౧౨ ||

ఇంధానకీరమణి బంధా భవే హృదయ బంధావతీవరసికా
సంధావతీ భువన సంధారణేప్యమృత సింధావుదారనిలయా |
గంధానుభావ ముహురంధాళి పీతకచబంధా సమర్పయతు మే
శం ధామ భానుమపిరుంధానమాశు పదసంధానమప్యనుగతా || ౧౩ ||

Sunday, November 11, 2012

Scientific Reason Behind visiting Temples

There are thousands of temples all over India in different size, shape and locations but not all of them are considered to be built the Vedic way. Generally, a temple should be located at a place where earth's magnetic wave path passes through densely. It can be in the outskirts of a town/village or city, or in middle of the dwelling place, or on a hilltop. The essence of visiting a temple is discussed here.

        Now, these temples are located strategically at a place where the positive energy is abundantly available from the magnetic and electric wave distributions of north/south pole thrust. The main idol is placed in the core center of the temple, known as "*Garbhagriha*" or *Moolasthanam*. In fact, the temple structure is built after the idol has been placed. This *Moolasthanam* is where earth’s magnetic waves are found to be maximum. We know that there are some copper plates, inscribed with Vedic scripts, buried beneath the Main Idol. What are they really? No, they are not God’s / priests’ flash cards when they forget the *shlokas*. The copper plate absorbs earth’s magnetic waves and radiates it to the surroundings. Thus a person regularly visiting a temple and walking clockwise around the Main Idol receives the beamed magnetic waves and his body absorbs it. This is a very slow process and a regular visit will let him absorb more of this positive energy. Scientifically, it is the positive energy that we all require to have a healthy life.

      Further, the Sanctum is closed on three sides. This increases the effect of all energies. The lamp that is lit radiates heat energy and also provides light inside the sanctum to the priests or *poojaris* performing the pooja. The ringing of the bells and the chanting of prayers takes a worshipper into trance, thus not letting his mind waver. When done in groups, this helps people forget personal problems for a while and relieve their stress. The fragrance from the flowers, the burning of camphor give out the chemical energy further aiding in a different good aura. The effect of all these energies is supplemented by the positive energy from the idol, the copper plates and utensils in the *Moolasthan*am / *Garbagraham*. *Theertham*, the “holy” water used during the pooja to wash the idol is not plain water cleaning the dust off an idol. It is a concoction of Cardamom,*Karpura* (Benzoin), zaffron / saffron, *Tulsi* (Holy Basil), Clove, etc...Washing the idol is to charge the water with the magnetic radiations thus increasing its medicinal values. Three spoons of this holy water is distributed to devotees. Again, this water is mainly a source of magneto-therapy. Besides, the clove essence protects one from tooth decay, the saffron & *Tulsi* leafs protects one from common cold and cough, cardamom and *Pachha Karpuram* (benzoin), act as mouth fresheners. It is proved that *Theertham* is a very good blood purifier, as it is highly energized. Hence it is given as *prasadam* to the devotees. This way, one can claim to remain healthy by regularly visiting the Temples. This is why our elders used to suggest us to offer prayers at the temple so that you will be cured of many ailments. They were not always superstitious. Yes, in a few cases they did go overboard when due to ignorance they hoped many serious diseases could be cured at temples by deities. When people go to a temple for the *Deepaaraadhana*, and when the doors open up, the positive energy gushes out onto the persons who are there. The water that is sprinkled onto the assemblages passes on the energy to all. This also explains why men are not allowed to wear shirts at a few temples and women are requested to wear more ornaments during temple visits. It is through these jewels (metal) that positive energy is absorbed by the women. Also, it is a practice to leave newly purchased jewels at an idol’s feet and then wear them with the idol’s blessings. This act is now justified after reading this article. This act of “seeking divine blessings” before using any new article, like books or pens or automobiles may have stemmed from this through mere observation.

       Energy lost in a day’s work is regained through a temple visit and one is refreshed slightly. The positive energy that is spread out in the entire temple and especially around where the main idol is placed, are simply absorbed by one's body and mind. Did you know, every Vaishnava(Vishnu devotees), “must” visit a Vishnu temple twice every day in their location. Our practices are NOT some hard and fast rules framed by 1 man and his followers or God’s words in somebody’s dreams. All the rituals, all the practices are, in reality, well researched, studied and scientifically backed thesis which form the ways of nature to lead a good healthy life.

      The scientific and research part of the practices are well camouflaged as “elder’s instructions” or “granny’s teaching’s” which should be obeyed as a mark of respect so as to once again, avoid stress to the mediocre brains.

                                                                                                                                             By - A.Prasad