In deep silence, I found me,
In deep silence, I understood me,
In deep silence, I am my-Self.
In deep silence, I found me,
In deep silence, I understood me,
In deep silence, I am my-Self.
To worship Muruga, it is essential that Mars in the chart must be favorable. Mars in the birth chart or Prasna chart represents different kinds of divine forms. So, according to the classics, if Mars is in the house of the Surya, Chandra, Mesha, Guru, he represents Subramanya Swamy. If Mars is in the 5th or 9th house or in the ascendant and in the above houses, he must be propitiated. If Mars in the Ascendant, total submission at the deity is required. In the 5th – the mantrastanaH mantras and puja procedures play a vital role while the number of times the repetition of the mantra is important. In the 9th house, He plays a role of the guru and must be kept beside us always. Mars is exalted in Capricorn and powerful in Aries. Hence, when the Sun comes to either of these two houses, it will be easier for His Upasana.
abhyanyAmaram ArirAtayiShadAm yat pAda pangkeruha-
dvantvArAdhanam antarAyahataye kAryam tvavashyam viduH |
tathetAriti nItividdu bhajate devam yam ekam param
sarvArtha pratipAdanaika chaturo dvaimAturo avyAt sa naH ||
The meaning of the shloka is that even those who wish to do puja to some other deity than vigneshvara, have known that they should first necessarily worship vigneshvara’s two lotus feet, in order that any vigna that might arise in their puja is removed. If one who does the puja has knowledge of the ‘tat-hetu nyAyam’, without thinking of worshipping any other deity, finishes it with vigneshvara who is the eka para vastu–one Reality. May that vigneshvara, who in this way is capable of doing pUrti–completion, of sakala kArya–all tasks, do-rakShaNa-of–protect, us.
In his book ‘nyAyendu shekaram’, mannArguDi periyavAL, a great sanskRta scholar and teacher, has composed the following shloka on vigneshvara as the mangala shloka of the text
The Hamsa is the Jiva or individual soul that must take its journey back through the chakras guided by Shakti, to realize the supreme Shiva above in the thousand petal lotus of the head. The Hamsa is propelled in its ascending movement by Nada (vibration), Bindu (concentration) and Bija (mantras), and energies the Lingas (powers of stillness) and Yonis (powers of receptivity) along the way. The Hamsa carries the Soma or nectar of delight (Amrita, Ananda) up from the lower chakras to the thousand petal lotus of the head, where it can release it in a thousand streams.
Nila Hamsa – Dark blue Hamsa, power of electrical energy or lightning, the Vidyut Hamsa, represented by the bija mantra Krim. Here the dark blue is that of a rain cloud from which the streak of lightning arises.
Suvarna Hamsa – Golden Hamsa, the expansive power of the Sun and the heart, Surya Hamsa, represented by the bija mantra Hrim.
Shveta Hamsa – White Hamsa, the expansive power of the Moon, the Soma Hamsa, represented by the bija mantra Shrim.
Rakta Hamsa – Red Hamsa, the ascending force of Fire, Agni Hamsa, represented by the bija mantra Hum.
The sun’s synergy is analyzed into 3 aspects of energy – day, night and sandhya, presided by Savithri , Gayatri and Saraswati. It is described in Sri Sukta , a khila of fifth mandala of Rg veda that sri wears garlands in spirals of light , goodness and joy, breathes the scent that is free from stain and though locked in muddy vesture of the body, evokes ideas rooted in subconscious and abounds in grace that fills the honey feel of bliss. She as kameshwari stimulates emotions while as kundalini shakti she is dynamic real and dominates the nervous, sympathetic and parasympathetic systems and passes beyond the superconscious into the urdwamula tree of samsara.
A hymn from Atharavaveda is dedicated to Sriyantra , a 12,000 year old symbol aptly called as Yantraraj. The Sri Yantra is a configuration of nine interlocking isosceles triangles, surrounded by two circles of lotus petals with the whole encased within a gated frame, called the “earth citadel”. The nine interlocking isosceles triangles centered around the bindu (the central point of the yantra) are drawn by the superimposition of five downward pointing triangles, representing Shakti ; the female principle and four upright triangles, representing Shiva ; the male principle. The nine interlocking triangles form forty three small triangles each housing a presiding deity associated with particular aspects of existence.
Staring at the central dot or ‘bindu’ of the Sri Yantra is known and proven to create changes within the brain and the stimulation of the Pineal gland by focusing our attention on the ‘3rd eye’ area. The Pineal gland is a small endocrine gland in the brain. It produces melatonin, a serotonin derived hormone, which affects the modulation of sleep patterns in both seasonal and circadian rhythms. Its shape resembles a tiny pine cone (hence its name), and it is located in the epithalamus, near the center of the brain, between the two hemispheres, tucked in a groove where the two halves of the thalamus join.
Your pineal gland receives more blood flow per cubic area than any other gland in your body. In other words, compared to all your other organs – including your lungs, your heart and your brain – this tiny little gland gets the highest concentration of energy. In the ancient Vedic energy system of the chakras, the pineal gland is referred to as the ‘Ajna’ or ‘3rd Eye’ chakra. Modern studies reveal that the gland contains rods and cones – just like those found in the retina of your eyes! This is why when you visualize something strongly enough, you can literally see it “in your mind’s eye.
The Sri Yantra is considered to be a symbol of immense power partly because when you meditate for prolonged periods on it, you focus your attention on the area between you eyebrows which stimulates the pineal gland. This then increases the alpha brain wave activity(this fact is based on controlled EEG studies at Moscow University!). The Sri Yantra (amongst other forms of Pineal gland stimuli) and the Pineal gland complement and serve each other, and harnessing them in tandem could be the most important thing you ever do for your superhuman self!
sambhütim ca Vināšam ca yas tad Vedobhayam
saha vinasena mrtyum tirtva sambhutya amrtam asnute
He who understands creator [sambuti ] and dissolution [ asambhuti ] together crosses the death through sambuti and attains immortality through sambuti. Thus the veil of maya is torn from his eyes revealing the dark places which are the warp of the soul.
Srividya has three aspects. Mantra , Chakra and Puja. Tattvas are parts or principles or aspects of nature. Their presence or absence, combination and permutation play an important role in the creation of the diversity of worlds, their objects and beings, individual bodies, limbs and organs. In short their aggregation and segregation constitute the building blocks of the whole material manifestation.The 36 tatwas
Atma (soul) Tattvas or Asuddha Tattvas — 24
a) 5 Karma Indriyas (Organs of Action) — hands, feet, speech, anus, and generative organ;
b) 5 Jnana Indriyas (Organs of Perception) — ears, skin, eyes, tongue, and nose;
c) 5 Maha-Bhutas (Gross elements) — earth, water, fire, air, and ether;
d) 5 Tanmatras (Suble elements) — smell, taste, color, touch, and sound; and
e) 4 Antahkaranas (Internal organs) — mind, intellect, ego, and Chitta.
The 24 tatwas are the ashuddha tatwas.
2. Vidya Tattvas or Suddha-Asuddha Tattvas — 7
5 kanchukas [ kala , avidya, raga, kAla and niyati] maya and purusha . These 7 tatwas are called suddhAshudda tatwas.
3. Siva Tattvas or Suddha Tattvas — 5
Suddha Vidya (Rudra), Isvara (Maheshwara), Sadakhya (Sadasiva), Bindu (Sakthi), and Nada (Siva).
वागीशाद्यास् सुमनसस् सर्वार्थानाम् उपक्रमे ।
यम् नत्वा कृतकृत्यास्युः तम् नमामि गजाननम् ॥
vAgIshAdyAs sumanasas sarvArthAnAm upakrame |
yam natvA kRutakRutyAsyuH tam namAmi gajAnanam ||
Just as from brahmA who is the vAgIsha, all the good-minded devas, while commencing a task, to accomplish it successfully, prostrate to gajAnana,
I too prostrate to him.
mahA gaNapatim manasA smarAmi |
vasishTa vAma dEvAdi vandita ||
mahA dEva sutam guruguha nutam |
mAra kOTi prakAsham shAntam ||
mahA kAvya nATakAdi priyam
mUshika vAhanA mOdhaka priyam ||
Mahaganapati my salutations to you. I meditate on You, the great Ganapati.
You are the one who is worshipped by great sages such as Vashishta and Vamadeva.
You are the son of the Lord Shiva. You are always adored by ‘Guruguha’, Lord Skanda.
You have a beauty and shine with the brilliance of a thousand ‘manmatas’ .
You are the embodment of peace and tranquility. You love great poetry and drama.
You have as the vehicle, as a mount, a small mouse.
You love the modhakas, a variety of sweet made of rice and coconut.
I bow to thee. My lord, Maha Ganapati.
chandrArkavanhi nilayAya karuNAmRitasAgarA vinAyaka
kastUrikuNkuma lepanAya brahmANDa kalpita kalAmaya vigrahA ||
sundarAnanda tANDavAya jaTAdharA bhaje aham vakratuNDam |
kRipAsAgara vighneshvaraya namAmi pAda pankajam ||
om gam idagunji ganapataye namaH
sri gurubhyo namaH
namastestu gautamI prANavallabhAya
raktasUryA sharIrakAya gajendranAtha
mama rakshakaya namo namaH
ekadantaM dvidantaM cha chaturdantaM chaturbhujam |
tryakShaM trishUlahastaM cha raktanetraM varapradam ||
nAnAlankAra sushobhitA jaganmAte
yogeswari cha moksa mArga prabodhinI
atIva sundarI saudAmini
daitya dAnava mardinI namostute