Origin of Jewish Flag lies in the Shakti Yantra

It has been well known to us the cultural similarity between the jews and the hindus. In the left, we see the image of BALA SHAKTI yantra. A physical representation of the female side of lord shiva, the Shakti or Infinite energy.

More Yantras at: http://www.sics.se/~piak/yoga/yantra/

The image of Shakti Yantra is quite similar to the flag of Israel. which shows a 6 pointed star.

The image of Lord Vishnu within us

Based on the description in scriptures, idols and paintings of different Gods and Goddesses were developed and portrayed by our ancestors.

The painter portrayed Lord Vishnu like this - there is a sheer sagar (ocean of milk) with a bed of snakes, on which Maha Vishnu, the lord, rests. 

Sheer sagar is the blissful mind, the mind in which waves of contentment arise. 

The snake represents an awakened state of mind, kundalini shakti, that is within us. 

The consciousness rests in the blissful and awakened state of mind.

There are three layers to it.The ocean of milk means that the environment is very balanced. Only when the environment is favorable can samadhi (deep meditation) happen. Even for the discussion of scriptures or to sit and think peacefully, one needs to be assured that the atmosphere is free from trouble. If there is a flood or earthquake around, then no one would read scriptures or talk of research and knowledge. Thus the ocean of milk represents a favorable environment. Until the depth of knowledge is experienced, it remains on the surface. No matter how many Vedantas one reads, it is important to have a favorable environment.

When the kundalini shakti rises, the chaitanya shakti that lies within us, the infinite and eternal reigns. From the stomach of that infinite power, a lotus comes out effortlessly, from which Brahma appeared. Thus the creative power rose from there.

A blissful consciousness gives rise to creative power. The greatest of scientists came up with new inventions, only when they were in rest. It is extremely vital for researchers and those who experiment to have a favorable environment, one without noise and chaos. You cannot ask someone to do an invention in two days. Invention is not bound to time and cannot take place in an unfavorable environment.

Blue colour body

It means that the body is transparent as if it was not there. Even Krishna, Shiva, Rama are depicted in blue. That doesn’t concern the physical body but inside is infinity. Whatever is infinity is represented by blue: sky is blue, ocean is blue, the great, the big, enormous depth and that bliss, that being- the soul. 

Padmanabha

In Sanskrit,

Padma = Lotus 

Nabhi  = Navel

Padmanabha means whose navel is the size of lotus. Lord Vishnu is known as Sri Padmanabha.

The navel is also called the second brain. There are two brains in our body. One is the head and the other, the navel. It is called the solar plexus. The work that brain does is supported by the solar plexus. Half of the work is done by it. That is why when the stomach is upset, mostly there is chaos in the mind, there are a lot of thoughts in the mind.

So it is said, those who practice yoga sadhana have a blossomed solar plexus. Those who don't practice yoga sadhana have a solar plexus smaller in size like that of an amlakundalini shakti is fully, it is even bigger than an orange – it is like a blossomed lotus. (Indian Gooseberry). The solar plexus grows to the size of an orange for those who do yoga sadhana and meditation.

Lord Vishnu is depicted lying down, and a lotus comes out of his navel, followed by Brahma. Creation came later, first the strength to nurture was born. (In Hindu philosophy, Vishnu is considered to be the sustainer of the universe and Brahma is considered as the creator of the universe).

Many people believe that God is tired after working. No, no! For God, creation is effortless. Like for a housewife, making tea is effortless – she can talk, sing and still make the tea.

How does God reward?

“Om Namo Bhagvate Vasuevayah”

Dear devotees many of us worship God for different purposes and God rewards the devotee as per the devotion.

Now let take one example, one devotee wanted a Car, and for that he prayed God using all the possible method. Now question arises, Can God send him a Car? Have anybody seen a Car or any such physical thing arriving from sky?
I don’t think it ever happens or it is even possible. Then how does this whole method of worship and then God giving the reward works?

Here is the answer: Please have a look at the shloka:
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Ch10:Sh10
tesam satata-yuktanam bhajatam priti-purvakam
dadami buddhi-yogam tam yena mam upayanti

To those who constantly devoted and worship me with love, I give them theYoga of wisdom(Understanding) by which they attain me.
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We all must remember that this whole universe is bounded by the law of Karma. Nothing in this universe can happen which can break that invincible divine law. If law of karma is broken, this whole universe will land into chaos within few moments.

God provides human with the inner sense, clarity in thoughts and intellect and the power to perform action. Human still have to perform those actions to achieve the desired result. This is the whole process how worship and God rewarding for worship works.
Hope this discussion will provide clarity in knowing how God reward for worship.

May Bhagvan Krishna bless you.

“Hari Om Tat Sat”

Truth behind 33 crore (330 million) gods in Hinduism

The fact of the matter is, there exist NO 33 crore Gods.. The exact word that occurs in the Vedas for 'crore' is Koti (कोटी) which in many languages like Marathi literally indicate the numerical value of crore. But are we really to take that meaning?
If we go deep in the language of Sanskrit, we understand that the word Koti indeed does mean 'crore' but more correctly, it means 'types'. So 33 Koti Gods means 33 types or families of Gods.
Accepting this, then who are those 33 'families' of Gods which we have?  Plus, do Gods like Durga, Gnpati, Skanda,etc have any place in that?

So here are the 33 families of Gods- 12 Adityas + 11 Rudras + 8 Vasus + 2 Ashwini Kumar = 33 Families
The last two families of Ashwini Kumar are replaced by Indra and Prajapati sometimes. But this seems improbable since Indra or Prajapati was a general post with many people being named as Indra or Prajapati at many times.

Let us see these people in detail-
12 Adityas or द्वादशादित्य are the sons of Aditi and hence called Adityas. The names of these 12 Adityas are Tvashta (त्वष्ट), Pusha (पूषा ), Vivasvan (विवस्वान), Mitra (मित्र ), Dhata (धाता), Vishnu (विष्णू), Bhaga (भग), Varuna (वरुण), Savitru (सवितृ ), Shakra (शक्र ), Ansha (अंश ) and Aryama (अर्यमा). The Rigveda has just eight of these Adityas with certain Brahmanas mentioning all 12 of them. The Puranas unanimously mention the number to be 12. Their mother Aditi along with these are praised in the Rigveda as proper Gods. These were the sons of Kashyapa rishi. One of these Aditya, Vivasvan was the father of Vaivasvat Manu from whom the genealogies of kings started.

11 Rudras or एकादशरुद्र are those Rudraganas who are said to have originated from Brahmadeva's anger. Their names are Manyu (मन्यु), Manu (मनु), Mahinas (महिनस ), Mahan (महान ), Shiv (शिव ), Rutudhvaj (ऋतुध्वज ), Ugrareta (उग्ररेता ), Bhava (भव), Kaal (काल ), Vamdev (वामदेव) and Dhrutavrat (धृतव्रत). Their names vary in different scriptures but the number remains same.

8 Vasus or अष्टवसू are sons bron from Dharma rishi and Vasu. Their names are Drona (द्रोण ), Pran (प्राण ), Dhruva (ध्रुव ), Aka (अक), Agni(अग्नी), Dosha (दोष), Vasu (वसू) and Vibhavasu (विभावसु ).

The 2 Ashwini Kumars were born from the Sun and were the doctors of the Devas. These tow had helped Chyavan Bhargav rishi to regain his youth.

If we see, many scriptures do clarify on the truth of these 33 families of Gods. If one observes, major Gods like Brahma, Vishnu, Ganpati, Shakti,etc don't find place in here. It seems these 33 families of Gods were the oldest and were worshiped but got replaced by Gods having a larger role to play in our lives. But over time the meaning of 'koti' got changed and we started to believe that there were indeed 33 crore Gods.

But does that really matter ? Because looking at the current state, we have at least 100 Gods which are worshiped in some form or other. THAT is our real asset- Our Polytheism and the overwhelming tolerance of people worshiping different Gods. This ability of ours has led us to believe that the whole world is ours. Because, after all, Every type of worship leads to the same thing- Paramatma or Brahman..

|| एकं सत् विप्र बहुदा वदन्ति ||

It has been documented in Brihadaranyaka Upanishad - Chapter 3.


Śākalya         : "How many gods are there?"
Yājñavalkya  : "Three hundred and three." Then he says, "Three thousand and three."

Śākalya         : "Is this the answer that you give me to my question, how many gods are there? Three thousand and three; three hundred and three! Have you no other answer to this question?"
Yājñavalkya  : There are thirty-three gods.

Śākalya         : "All right!" (not satisfied with answer) ...Tell me again properly; how many gods are there?"
Yājñavalkya   : "Six are there."

Śākalya         : "How many gods are there. Tell me again. Think properly."
Yājñavalkya   : "Only three gods are there."

Śākalya         : "How many gods are there? Tell again.
Yājñavalkya   : "Two gods are there."

Śākalya         :  "Tell again; how many gods are there?"
Yājñavalkya   :  "One and a half gods"

(Then he was very much upset)

Śākalya         :  "What is this you say, one and a half gods. Tell again properly; how many gods are there?"
Yājñavalkya  :  "One god is there,"

Śākalya         : "All these numbers that you have mentioned – three thousand and three, three hundred and  three – what are these gods? Give the names of these gods, the deities."
Yājñavalkya  :   "All these three thousand and all that I mentioned – they are not really gods. They are only   manifestations of the thirty-three. The thirty-three are the principal manifestations, and others are only their glories, radiances, manifestations, magnificences or forces, energies,  powers."

Śākalya         : "But what are these thirty-three?"
Yājñavalkya   : "The thirty-three gods are eight Vasus, eleven Rudras, twelve Ādityas, then Indra and Prajāpati – these make thirty-three gods."

Śākalya         : "What are these Vasus which are eight in number?"
Yājñavalkya   : "Fire is one deity; earth is one deity; air is another; the atmosphere is one deity; the sun is one deity; the heaven is one deity; moon is one deity; the stars are one deity. These constitute eight groups"

Śākalya         : "Why do you call them Vasus?"
Yājñavalkya   : "Everything is deposited as it were in these constituent principles. Therefore, they are called Vasus."

Śākalya         : "Who are the Rudras?"
Yājñavalkya  : "The ten senses and the mind make eleven. These are the Rudras."
       
Śākalya         : "What are the twelve Ādityas, the suns?"
Yājñavalkya   : "They are twelve forces of the sun, takes away the vitality of people."

Śākalya         : "Who is Indra? Who is Prajāpati?"
Yājñavalkya   : "The rain cloud can be called Indra. Sacrifice can be called Prajāpati."

Śākalya         : "What do you mean by rain cloud?"
Yājñavalkya   : "By rain cloud I do not actually mean the cloud, but the lightning which is the embodiment of energy."

Interaction of senses with Prakriti

======Hot, cold, happiness and sadness======
=====Caused by nteraction of senses with Prakriti=====
“Om Namo Bhagvate Vasudevayah”

Ch2:Sh14
मात्रास्पर्शास्तु कौन्तेय शीतोष्णसुखदुःखदाः ।
आगमापायिनोऽनित्यास्तांस्तितिक्षस्व भारत ॥

संधि विक्छेद के साथ
--------------------------

मात्रा स्पर्शः तू कौन्तेय शीत उष्ण सुख: दुखः दः
आगम अपायिनः अनित्यः तान तितिक्ष्व भारत


भावार्थ : हे कुंतीपुत्र! इन्द्रीय और भौतिक पधार्थों का विभिन्न मात्रा में संयोग, सुख, दुःख, सर्दी, और गर्मी का अनुभव देते हैं| इन्हें बिना भ्रमित हुए सहन करो(करना चाहिए) क्योंकि यह अल्पकालिक एवं अनित्य [होते] हैं|

Ch2:Sh14
matra-sparsas tu kaunteya sitosna-sukha-duhkha-dah
agamapayino 'nityas tams titiksasva bharata

O Son of Kunti! The interaction of sense and sense objects which are temporary experience give pleasure, happiness, sorrows, cold and heat, O scion on Bharata! Try to tolerate them without being disturbed.

“Shri Hari Om Tat Sat”

The Vedantic Concept Of Force And Matter

============= By Swami Vivekananda =============

Brahman (The Absolute) ---> Mahat or Iswar (Primal Creative energy) ---> Prana and Akasha (Force and Matter).

Today we find wonderful discoveries of modern science coming upon us like bolts from the blue, opening our eyes to marvels we never dreamt of. But many of these are only re-discoveries of what had been found ages ago.

It was only the other day that modern science found that even in the midst of the variety of forces there is unity. It has just discovered that what it calls heat, magnetism, electricity, and so forth, are all convertible into one unit force, and as such, it expresses all these by one name, whatever you may choose to call it. But this has been done even in the Samhita; old and ancient as it is, in it we meet with this very idea of force.

All the forces, whether you call them gravitation, or attraction, or repulsion, whether expressing themselves as heat, or electricity, or magnetism, are nothing but the variations of that unit energy. Whether they express themselves as thought, reflected from Antahkarana, the inner organs of man, or as action from an external organ, the unit from which they spring is what is called Prâna. Again, what is Prana?

Prana is Spandana or vibration. When all this universe shall have resolved back into its primal state, what becomes of this infinite force? Do they think that it becomes extinct? Of course not. If it became extinct, what would be the cause of the next wave, because the motion is going in wave forms, rising, falling, rising again, falling again? Here is the word Srishti, which expresses the universe. It is Srishti, projection. At the end of a cycle, everything becomes finer and finer and is resolved back into the primal state from which it sprang, and there it remains for a time quiescent, ready to spring forth again. And what becomes of all these forces, the Pranas?

They are resolved back into the primal Prana, and this Prana becomes almost motionless — not entirely motionless; and that is what is described in the Vedic Sukta: आनीदवातं सवधया तदेकं तस्माद्धान्यन न परः किं चनास || (Rig Ved 10.129.2) : "It vibrated without vibrations" — Ânidavâtam.

And what becomes of what you call matter? The forces permeate all matter; they all dissolve into Âkâsha, from which they again come out; this Akasha is the primal matter. Whether you translate it as ether or anything else, the idea is that this Akasha is the primal form of matter. This Akasha vibrates under the action of Prana, and when the next Srishti is coming up, as the vibration becomes quicker, the Akasha is lashed into all these wave forms which we call suns, moons, and systems.

All matter throughout the universe is the outcome of one primal matter called âkàsha; and all force, whether gravitation, attraction or repulsion, or life, is the outcome of one primal force called Pràna. Pràna acting on âkàsha is. . .projecting the universe. At the beginning of a cycle, âkàsha is motionless, unmanifested. Then Pràna begins to act, more and more, creating grosser and grosser forms out of âkàsha— plants, animals, men, stars, and so on. After an incalculable time this evolution ceases and involution begins, everything being resolved back through finer and finer forms into the original âkàsha and Pràna’.

The different Lokas are different spheres or layers of the universe are only so many varying products of Akasha and Prana. That is to say, the lowest or most condensed is the Solar sphere, consisting of the visible universe, in which Prana appears as physical force, and Akasha as sensible matter. The next is called the Lunar sphere (Chandra Loka) , which surrounds the Solar sphere. This is not the moon at all, but the habitation of the Deities, that is to say, Prana appears in it as psychic forces, and Akasha as Tanmâtras or fine particles. Beyond this is the Electric sphere (Indra's region), that is to say, a condition in which the Prana is almost inseparable from Akasha, and you can hardly tell whether Electricity is force or matter. Next is the Brahmaloka, where there is neither Prana nor Akasha, but both are merged in the mind stuff, the primal energy. And here — there big neither Prana nor Akasha — the Jiva contemplates the whole universe as Samashti or the sum total of Mahat or mind. This appears as a Purusha, an abstract universal soul, yet not the Absolute, for still there is multiplicity. From this the Jiva finds at last that Unity which is the end. Advaitism says that these are the visions which rise in succession before the Jiva, who himself neither goes nor comes, and that in the same way this present vision has been projected. The projection (Srishti) and dissolution must take place in the same order, only one means going backward, and the other coming out.

We read again: यदिदं किंच जगत् सर्व प्राण एजति निःसृतम् (Katha Upanishad 2.3.2) — "Everything in this universe has been projected, Prana vibrating."

You must mark the word Ejati, because it comes from Eja — to vibrate. Nihsritam — projected. Yadidam Kincha — whatever in this universe.

This is a part of the cosmological side. There are many details working into it. For instance, how the process takes place, how there is first ether, and how from the ether come other things, how that ether begins to vibrate, and from that Vâyu comes. But the one idea is here that it is from the finer that the grosser has come. Gross matter is the last to emerge and the most external, and this gross matter had the finer matter before it. Yet we see that the whole thing has been resolved into two, but there is not yet a final unity. There is the unity of force, Prana, there is the unity of matter, called Akasha. Is there any unity to be found among them again? Can they be melted into one?

Our modern science is mute here, it has not yet found its way out; and if it is doing so, just as it has been slowly finding the same old Prana and the same ancient Akasha, it will have to move along the same lines.

Here comes the next unity is the omnipresent impersonal Being known by its old mythological name as Brahmâ, the four-headed Brahma and psychologically called Mahat. This is where the two unite. What is called your mind is only a bit of this Mahat caught in the trap of the brain, and the sum total of all minds caught in the meshes of brains is what you call Samashti, the aggregate, the universal. Analysis had to go further; it was not yet complete. Here we were each one of us, as it were, a microcosm, and the world taken altogether is the macrocosm. But whatever is in the Vyashti, the particular, we may safely conjecture that a similar thing is happening also outside. If we had the power to analyse our own minds, we might safely conjecture that the same thing is happening in the cosmic mind. What is this mind is the question. In modern times, in Western countries, as physical science is making rapid progress, as physiology is step by step conquering stronghold after stronghold of old religions, the Western people do not know where to stand, because to their great despair, modern physiology at every step has identified the mind with the brain.

But we in India have known that always. That is the first proposition the Hindu boy learns that the mind is matter, only finer. The body is gross, and behind the body is what we call the Sukshma Sharira, the fine body, or mind. This is also material, only finer; and it is not the Âtman.

It is the Atman that uses the material mind as its instrument, its Antahkarana, as is the psychological term for the mind. And the mind by means of a series of internal organs works the visible organs of the body. What is this mind?

It was only the other day that Western philosophers have come to know that the eyes are not the real organs of vision, but that behind these are other organs, the Indriyas, and if these are destroyed, a man may have a thousand eyes, like Indra, but there will be no sight for him. Ay, your philosophy starts with this assumption that by vision is not meant the external vision. The real vision belongs to the internal organs, the brain-centres inside. You may call them what you like, but it is not that the Indriyas are the eyes, or the nose, or the ears. And the sum total of all these Indriyas plus the Manas, Buddhi, Chitta, Ahamkâra, etc., is what is called the mind, and if the modern physiologist comes to tell you that the brain is what is called the mind, and that the brain is formed of so many organs, you need not be afraid at all; tell him that your philosophers knew it always; it is one of the very first principles of our religion.

Well then, we have to understand now what is meant by this Manas, Buddhi, Chitta, Ahamkara, etc. First of all, let us take Chitta. It is the mind-stuff — a part of the Mahat — it is the generic name for the mind itself, including all its various states. Suppose on a summer evening, there is a lake, smooth and calm, without a ripple on its surface. And suppose some one throws a stone into this lake. What happens? First there is the action, the blow given to the water; next the water rises and sends a reaction towards the stone, and that reaction takes the form of a wave. First the water vibrates a little, and immediately sends back a reaction in the form of a wave.

The Chitta let us compare to this lake, and the external objects are like the stones thrown into it. As soon as it comes in contact with any external object by means of these Indriyas — the Indriyas must be there to carry these external objects inside — there is a vibration, what is called Manas, indecisive. Next there is a reaction, the determinative faculty, Buddhi, and along with this Buddhi flashes the idea of Aham and the external object.

Suppose there is a mosquito sitting upon my hand. This sensation is carried to my Chitta and it vibrates a little; this is the psychological Manas. Then there is a reaction, and immediately comes the idea that I have a mosquito on my hand and that I shall have to drive it off. Thus these stones are thrown into the lake, but in the case of the lake every blow that comes to it is from the external world, while in the case of the lake of the mind, the blows may either come from the external world or the internal world. This whose series is what is called the Antahkarana.

There comes another idea, startling perhaps, yet a characteristically Indian idea, and if there is any idea that is common to all our sects, it is this. Therefore I beg you to pay attention to this one idea and to remember it, for this is the very foundation of everything that we have in India.

The idea is this. You have beard of the doctrine of physical evolution preached in the Western world by the German and the English savants. It tells us that the bodies of the different animals are really one; the differences that we see are but different expressions of the same series; that from the lowest worm to the highest and the most saintly man it is but one — the one changing into the other, and so on, going up and up, higher and higher, until it attains perfection. We had that idea also. Declares our Yogi Patanjali — जात्यन्तरपरिणामः प्रकृत्यापूरात्। One species — the Jâti is species — changes into another species — evolution; Parinâma means one thing changing into another, just as one species changes into another. Where do we differ from the Europeans? Patanjali says, Prakrityâpurât, "By the infilling of nature". The European says, it is competition, natural and sexual selection, etc. that forces one body to take the form of another. But here is another idea, a still better analysis, going deeper into the thing and saying, "By the infilling of nature". What is meant by this infilling of nature?

We admit that the amoeba goes higher and higher until it becomes a Buddha; we admit that, but we are at the same time as much certain that you cannot get an amount of work out of a machine unless you have put it in in some shape or other. The sum total of the energy remains the same, whatever the forms it may take. If you want a mass of energy at one end, you have got to put it in at the other end; it may be in another form, but the amount of energy that should be produced out of it must be the same. Therefore, if a Buddha is the one end of the change, the very amoeba must have been the Buddha also. If the Buddha is the evolved amoeba, the amoeba was the involved Buddha also.

If this universe is the manifestation of an almost infinite amount of energy, when this universe was in a state of Pralaya, it must have represented the same amount of involved energy. It cannot have been otherwise. As such, it follows that every soul is infinite. From the lowest worm that crawls under our feet to the noblest and greatest saints, all have this infinite power, infinite purity, and infinite everything. Only the difference is in the degree of manifestation. The worm is only manifesting just a little bit of that energy, you have manifested more, another god-man has manifested still more: that is all the difference. But that infinite power is there all the same.

Says Patanjali: ततः क्षेत्रिकवत्। — "Like the peasant irrigating his field." Through a little corner of his field he brings water from a reservoir somewhere, and perhaps he has got a little lock that prevents the water from rushing into his field. When he wants water, he has simply to open the lock, and in rushes the water of its own power. The power has not to be added, it is already there in the reservoir. So every one of us, every being, has as his own background such a reservoir of strength, infinite power, infinite purity, infinite bliss, and existence infinite — only these locks, these bodies, are hindering us from expressing what we really are to the fullest.

If Modern Science can prove that force and matter are reducible to potential energy, in that case the Vedantic cosmoloqy will be placed on the surest of foundations. I clearly see their perfect union with modern science, and the elucidation of the one will be followed by that of the other.

Philosophers endeavouring to prove the freedom of the will have excluded the mind from nature; for as nature is bound and governed by law, strict unbending law, mind, if considered to be in nature, would be bound by law also. Such a claim would destroy the doctrine of free will; for how can that be free which is bound by law?

The philosophers of India have taken the reverse stand. They hold all physical life, manifest and unmanifest, to be bound by law. The mind as well as external nature, they claim, is bound by law, and by one and the same law. If mind is not bound by law, if the thoughts we think are not the necessary results of preceding thoughts, if one mental state is not followed by another which it produces, then mind is irrational; and who can claim free will and at the same time deny the operation of reason? And on the other hand, who can admit that the mind is governed by the law of causation and claim that the will is free?

Law itself is the operation of cause and effect. Certain things happen according to certain other things which have gone before. Every precedent has its consequent. Thus it is in nature. If this operation of law obtains in the mind, the mind is bound and is therefore not free. No, the will is not free. How can it be? But we all know, we all feel, that one are free. Life would have no meaning, it would not be worth living, if we were not free.
The Eastern philosophers accepted this doctrine, or rather propounded it, that the mind and the will are within time, space, and causation, the same as so-called matter; and that they are therefore bound by the law of causation. We think in time; our thoughts are bound by time; all that exists, exists in time and space. All is bound by the law of causation.

Now that which we call matter and mind are one and the same substance. The only difference is in the degree of vibration. Mind at a very low rate of vibration is what is known as matter. Matter at a high rate of vibration is what is known as mind. Both are the same substance; and therefore, as matter is bound by time and space and causation, mind which is matter at a high rate of vibration is bound by the same law.

Nature is homogeneous. Differentiation is in manifestation. The Sanskrit word for nature is Prakriti, and means literally differentiation. All is one substance, but it is manifested variously.
Mind becomes matter, and matter in its turn becomes mind, it is simply a question of vibration.

Take a bar of steel and charge it with a force sufficient to cause it to vibrate, and what would happen? If this were done in a dark room, the first thing you would be aware of would be a sound, a humming sound. Increase the force, and the bar of steel would become luminous; increase it still more, and the steel would disappear altogether. It would become mind.

Take another illustration: If I do not eat for ten days, I cannot think. Only a few stray thoughts are in my mind. I am very weak and perhaps do not know my own name. Then I eat some bread, and in a little while I begin to think; my power of mind has returned. The bread has become mind. Similarly, the mind lessens its rate of vibration and manifests itself in the body, becomes matter.

As to which is first — matter or mind, let me illustrate: A hen lays an egg; the egg brings out another hen; that hen lays another egg; that egg brings out another hen, and so on in an endless chain. Now which is first — the egg or the hen? You cannot think of an egg that was not laid by a hen, or a hen that was not hatched out of an egg. It makes no difference which is first. Nearly all our ideas run themselves into the hen and egg business.

The greatest truths have been forgotten because of their very simplicity. Great truths are simple because they are of universal application. Truth itself is always simple. Complexity is due to man's ignorance. 

NAKSHATRA (Constellation) Part - 2

========Knowledge of Nakshatra : Vedic Astrology========

See The First Part : http://spiritualsanatan.blogspot.com/2013/11/nakshatra-constellation.html

7. Punarvasu: The Star of Renewal – (Gemini 20 00’ to Cancer 3 20’)

The primary symbols of this illuminating nakshatra are a bow and a quiver of arrows. The sky is the limit with this nakshatra.Punarvasu means “the return of the light” and has the divine ability to bring spiritual light into darkness. Punarvasu reflects purity, satya (truth) and strong moral values. It is a deva nakshatra with the primary motivation of artha or material prosperity. It’s shakti or power is “the ability to gain wealth or abundance”. The main deity is Aditi, the Cosmic Mother who bestows her creative abundance on
all who seek her blessings. This lunar mansion is ruled by the planet Jupiter, the great benefic.


8. Pushya: The Star of Nourishment – (Cancer 3 20’ to 16 40’)

Pushya is considered to be the most auspicious of the twenty-seven lunar mansions. The symbols for this asterism are a lotus, circle, arrow and the udder of the sacred cow. The ancient name of Pushya in the Rig Ved was Tishya, the Celestial Archer. It has a deva temperament with the primary motivation of dharma or right action. The ruling planet is Shani or Saturn which grounds the energy of this powerful nakshatra. The chief deity is Brahaspati, the High Priest of the Gods. The shakti of Pushya is “the ability to create spiritual energy”.

“O wise Maruts, let us carry off the wealth of food whichyou have bestowed on us; give us, O Maruts, such thousand fold wealth as never fails, like the star Tishya (Pushya_ from heaven” ~ Rig Veda.


9. Ashlesha: The Clinging Star – (Cancer 16 40’ to 30 00’)

The symbol for this intense nakshatra is the coiled serpent at the base of the spine reflecting the potent kundalini energy that resides here. Ashlesha means “the entwiner” and denotes the challenges of our addictions to sensory attachments. It is a very mental asterism ruled by Mercury and located in the sign of Cancer ruled by Moon. The main deities are the Nagas, the Serpent Kings. The shakti revealed here is “power to inflict poisonous venom”. Ashleshans have a rakshasa temperament with a primary motivation of dharma. Great mystical talents and enlightenment can be experienced if the primordial energy of this lunar asterism is harnessed. The Buddha had this nakshatra rising under a benefic full Moon during his blessed birth. The King Cobra protected the Buddha from the storms of life as performed his tapas (spiritual
austerities) under the bodhi tree.


10. Magha: The Star of Power (Leo 0-13 20’)

Magha means “the mighty one”, reflecting strength and spiritual leadership. The great Indian saint, Paramahansa Yogananda had both his Moon and rising sign in this powerful nakshatra. The symbol is the king’s chamber or palequin. The deities are the Pitris, the great protectors and fathers of humanity. Magha people have a fiery rakshasa temperament with a primary motivation or artha or material prosperity. The ruling planet is Ketu which reveals the mystical nature of this asterism. Their shakti is “the power to leave
the body”.


11. Purva Phalguni: The Fruit of the Tree (Leo 13 20’ to 26 40’)

This creative nakshatra is ruled by the planet Venus denoting brilliant skills in the fine arts and a love of pleasure. The symbols
associated with this asterism are a swinging hammock, a couch and two legs of a bed reflecting a place of rest and enjoyment. The primary motivation experienced here is kama or pleasure. Their shakti is “the power of creative procreation”. The deity is Bhaga, the God of Prosperity, who protects marital happiness and bestows family inheritance. They have a human or manushya temperament.


12. Uttara Phalguni: The Star of Patronage (Leo 26 40’ to Virgo 10 00’)

The symbol for this service oriented lunar mansion is a healing bed or two legs of a cot. This is the “social worker” nakshatra who is always helping the friend in need. They possess great skills in the healing arts and counseling fields. These natives have a manushya or human temperament, while their primary motivation is moksha or spiritual liberation. The deity is Aryaman, the God of Patronage and son of Aditi, the Cosmic Mother. The shakti associated with this asterism is “the power of giving prosperity thru marriage”. The ruling planet is Sun reflecting their ability to shine their helaing light on those they come into contact with.

अन्र्क्षरा रजवः सन्तु पन्था येभिः सखायो यन्ति नोवरेयम |
समर्यमा सं भगो नो निनीयात सं जस्पत्यंसुयममस्तु देवाः ||
...........Rig Ved 10.85.23

“Straight be the paths and thornless on which are friends will travel to present our suit. May Aryaman and Bhaga lead us together! May heaven grant us a stable marriage !


13. Hasta: The Hand (Virgo 10 00’ to 23 20’)

The symbol for this nakshatra is the palm of the hand. The primary deity is Savitar, the Sun God who promotes creativity. He is called “the golden handed one”. The shakti of Hasta is “the power to manifest what one seeks and place it in their hands”. Hasta natives can have great dexterity and skilled with hands in healing arts in with handicrafts. It has a deva temperament with a primary motivation of moksha or spiritual liberation.


14. Chitra: The Star of Opportunity (Virgo 23 20’ to Libra 6 40’)

The symbol for the brilliant Chitra nakshatra is a bright jewel or pearl. Chitra translates as “the beautiful one” or “pretty pictures” which reflects its ability to arrange things nicely with an artistic fashion. The deity is Tvashtar, the divine celestial architect. The shakti is “the ability to accumulate merit in this life”. Chitra has a rakshasa temperament with a primary motivation of kama or desire. The animal associated with this nakshatra is a female tiger which reveals the passionate, sensual nature experienced here. Mars is the ruling planet of this asterism.

“The Universe is uncaused, like a net of jewels in which each is only the reflection of all others in a fantastic interrelated harmony without end”. – The Upanishads


15. Swati: The Self-Going Star (Libra 6 40’ to 20 00’)

The symbol for Swati is a single blade of grass blowing in the wind reflecting the independent and autonomous nature of this asterism. It has a chara or moveable nature and is ruled by restless Rahu, the North Node of the Moon. A love for educational travel and the need for positive change is often experienced here. The primary deity is Vayu, the God of the Wind and Prana. The shakti is “the power to scatter like the wind”. Other symbols for this lunar mansion are a sword (discrimination) and a priest or priestess. Swati is of deva temperament with a primary motivation of artha or attainment of wealth. Saraswati, the Goddess of Learning is the female deity associated with Swati. This is a very intellectual nakshatra that demonstrates excellent communication skills. It has the capacity to achieve justice (Libra) thru personal power.


16. Vishakha: The Star of Purpose (Libra 20 00’ to Scorpio 3 20’)

The symbols associated with Vishakha are an archway and a potter’s wheel. The archway is a symbol of moving through thresholds of spiritual initiation. Jupiter is the ruling planet of this nakshatra reflecting the deep connection with one’s soul purpose. The potter’s wheel symbolizes the patience that must be developed in order to progress on the spiritual path. Vishakha has a rakshasa temperament with a primary motivation of dharma. The animal symbol is a male tiger. The main deities are Radha, the divine consort of Sri Krishna and Indra/Agni. The shakti is the power to achieve many and various fruits in life.


17. Anuradha: The Star of Success (Scorpio 3 20’ to 16 40’)

Anuradha is symbolized by a lotus flower, reflecting the ability to blossom in any life situation. The primary deity is Mitra, the God of Friendship and Partnership. Anuradha individuals have the great ability to gather people together for social and spiritual activities. Anuradha has a deva temperament with the primary motivation of dharma or right action. The shakti is “the power of worship”. The ruling planet is Sani or Saturn, which gives tenacity and discipline when needed.


18. Jyeshtha: The Chief or Elder Star (Scorpio 16 40 to 30 00’)

The symbols for Jyeshtha are an earring and an umbrella. The earring is a symbol of Vishnu’s discus. Jyeshtha also translates as the “eldest” or “seniormost”. It is related to the eldest sister Alakshmi, who is in the opposition constellation to Rohini, her beautiful sister located in Taurus. Issues with jealously and betrayal can be experienced here. Jyeshtha has a rakshasa nature with artha as the primary motivation. The chief deity is Indra, the King of the Gods. He is the spiritual warrior and “dragon slayer”. The shakti of this asterism is “the power to rise and conquer and gain courage in battle”. The ruling planet Mercury reflects the troubled, yet creative genius of this lunar mansion. It is the nakshatra of the “creative eccentric”.


19. Mula: The Foundation Star (Sagittarius 00 00’ to 13 20’)

Mula translates as the “root” or original star which is symbolized as a tied bunch of roots. It is located around the galactic center of our universe. The ruling planetary deity is Ketu, the South Node of the Moon which reflects the mystical nature of this asterism. The primary deity is Nirritti, the Goddess of Destruction. She lives in the Kingdom of the Dead and is associated with the powerful goddess, Kali. The shakti revealed here is “the power to ruin, destroy, and break things apart. Mula has a rakshasa temperament with a primary motivation of kama.


20. Purva Ashadha: The Invinceable Star (Sagittarius 13 30’ to 26 40”)

Purva Ashadha means “early victory” or the “undefeated, the unsubdued”. The symbol is a fan or a winnowing basket, which rids corn of the husks. The fan can signify popularity as their name is fanned around a lot by the public. The primary deity is Apah, the Cosmic Waters. Varuna, the God of the Waters is considered a secondary deity for this naksahtra. The shakti experienced here is “the power of invigoration”. Purva Ashadha has a human or manushya temperament with a primary motivation of moksha or spiritual liberation.


21. Uttara Ashadha: The Universal Star (Sagittarius 26 40’ to Capricorn 10 00’)

Uttara Ashadha translates as “later victory”. The symbols are an elephant’s tusk and the planks of a bed. The elephant tusk is associated with Ganesha, the remover of obstacles. The main deities are the ten Vishvadevas such as Vasu (goodness), Satya (truth), Kratru (will power), Kama (desire) and Kala (time). This nakshatra is ruled by the powerful Sun. The shakti is “the power for unchallengeable victory”. These natives have the humanitarian vision to see all races as equal. This asterism has a manushya or human temperament with a primary motivation toward moksha or spiritual liberation. The animal symbol is a male mongoose, which has no female counterpart reflecting the independence and sometimes loneliness associated with this nakshatra.


22. Shravana: The Star of Learning (Capricorn 10 00’ to 23 20’)

Shravana translates as “the hearing” with the primary symbol being an ear. It is a deva or godly nakshatra that has the capacity to hear the astral sounds of Krishna’s flute, the celestial bells or the cosmic Aum. The natives of this asterism usually have brilliant minds and the capacity to study other cultures and spiritual dimensions. The Moon is also strengthened by being in a nakshatra that is ruled by
the Moon. Material success is a result of the primary motivation of this asterism being artha or wealth. The primary deity is Vishnu, the Preserver of the Universe. Saraswati, the Goddess of Learning, is considered to be the female deity associated with Shravana. The shakti is “the power to provide connection with others”.


23. Dhanishtha: The Star of Symphony (Capricorn 23 20’ to Aquarius 6 40’)

The symbol for the Dhanishtha is the drum indicating a love of music. It is sometimes called “the kingly star” due to the fame and wealth that can occur under the influence of this lunar mansion. The shakti is “the power to give abundance and fame”. Marital difficulties and a fiery temper are observed here due to the rakshasa temperament, the animal totem of a female lion and the ruling planet Mars. The primary motivation of Dhanishtha is dharma . The deities are the eight Vasus such as Soma (water), Dhara (earth), Anala (fire), Apa (space) and Dhruva (nakshatras).


24. Shatabisha: The Hundred Stars (Aquarius 6 40’ to 20 00’)

Shatabisha also translates as “the hundred healers” or “the hundred flowers”. The primary deity is Varuna, the God of Medicine and the Cosmic Waters, which provides the natives with a strong connection to the healings arts. Varuna is the Cosmic Man pouring his healing waters unto humanity.The shakti of Shatabisha is “the power of healing”. The symbol for Shatabisha is an empty circle reflecting the independent nature and autonomy experienced thru this lunar mansion. This lunar mansion can also be a challenging birth star for early marriage. It has a rakshasa temperament with the primary motivation being dharma or right action. Rahu as the ruling planet of this asterism indicates a love for travel and adventure.


25. Purva Bhadrapada: The Burning Pair (Aquarius 20 00’ to Pisces 3 20’)

The symbols for this unique nakshatra are a sword, two legs of a bed and a two faced man. The sword represents the ability to cut through the negativity to get to the truth. The two faced man indicates the ability to see both sides of an issue. The deity is Aja Ekapada, a one-footed goat that is the vehicle for the fiery god,
Agni. The shakti is “the power to raise a spiritual person up in life”. This nakshatra is ruled by the benefic Jupiter, which reflects the high idealism of this asterism.


26. Uttara Bhadrapada: The Warrior Star (Pisces 3 20’ to 16 40’)

The symbols for Uttara Bhadrapada are two legs of a bed or twins. Bhradrapada translates as the “scorching” or “buring pair” related to these “twin” nakshatras. A woman born with this birth star is
considered associated with the goddess Lakshmi and is considered “the gem of her family”. The animal symbol is the sacred cow. The deity is Ahir Budhnya, the Serpent of the Deep Sea and part of Lord Shiva’s army which reflects the warrior nature of this lunar mansion when needed. Uttara Bhadrapada has a human or manushya temperament with a primary motivation of kama or healthy pleasures. The ruling planet Saturn provides great depth and spiritual discipline. The shakti is “the bringing of the cosmic rain”.


27. Revati: The Wealthy (Pisces 16 40’ to 30 00’)

The symbols for Revati are a fish and a drum. The drum is a marker of time reflecting the final lunar mansion according to the constellations. This auspicious nakshatra has a deva temperament with a primary motivation of moksha or spiritual enlightenment. The deity is Pushan, the nurturer and protector of travelers and animals. Revati is ruled by the intellectual planet Mercury, residing in a constellation ruled by benefic Jupiter. The animal symbol is a female elephant. The shakti is “the power of nourishment symbolized by milk”. Revati is one of the most benefic nakshatras for spiritual growth and development of psychic abilities.


"Om Shanti Shanti Shanti" 

NAKSHATRA (Constellation)

========Knowledge of Nakshatra : Vedic Astrology========

(Part-1)

Historical Origins of the Lunar Mansions :

The Sanskrit term nakshatra translates as “that which does not decay” (na –not and kshatra – destructible). Naksh can also indicate approaching, to worship, to guard or protect. Tra is a suffix implies a tool or instrument. Thus, the nakshatras are themselves a means of worship.

Before the ecliptic was divided into the twelve zodiac signs, the ancient Indian astronomers recognized 27 divisions called nakshatras. The primary usage of the nakshatras is a fundamental difference between Western and Vedic astrology. One must deeply encounter and explore the nakshatras to appreciate the diversity and richness of Vedic astrology.

The Moon takes about 27.3 days to complete its sojourn around the ecliptic. The nakshatras represent the average daily movement of the Moon against the fixed stars. Each daily segment is identified by a small constellation or a single star. Originally the length of each nakshatra varied, but by the time the Surya Siddhanta was written (c. 500 CE), a classical astronomy text, the segments were fixed to a length of 13 degrees 20 minutes of arc.

Each nakshatra has a symbol that emphasizes its meaning. Unlike the zodiac or “circle of animals” the nakshatras are symbolized by inanimate objects. Swati is shown as a blade of grass blowing in the wind, Chitra is shown as a pearl, and Anuradha is symbolized by a lotus flower. Each nakshatra is governed by a Vedic deity. So we find Ashwini ruled by the Ashwin twins, the physicians of the gods, and Hasta governed by Savitar the creative force of the Sun.


Historical and Contemporary Use of Nakshatras :

The primary use of the nakshatras in ancient Indian culture was to determine when religious rituals were conducted. The position of the Moon was critical to the successful outcome of any ritual or sacrifice. Nakshatras were also used in the naming of children. Each nakshatra is associated with a particular syllable or sound and these would be the basis of the religious name given to a child.

In addition to their traditional usage, contemporary usages of the nakshatras include :

1. Muhurta or Electional Astrology: The nakshatras are classified by quality. Some lunar mansion are “light” or “sharp” while others are “moveable” or “fixed.” These categories are used primarily in muhurta, or electional astrology.

2. Mundane Astrology: The Moon’s location can be used in mundane astrology, as the Moon nakshatra reflects the social behavior patterns due to its reflection of the general public.

3. Vedic Synastry: The nakshatras are used extensively for relationship compatibility, even in contemporary India. Certain nakshatras are considered more compatible than others. Vedic astrologers have developed an elaborate point system that measures Moon compatibility

4. Navamsha Harmonic Chart: The nakshatras are connected to the navamsha, or 9th harmonic chart as each nakshatra is divided into four equal parts which correspond to the 108 divisions used to calculate the navamsha chart. (The Navamsha chart is used extensively in Vedic astrology to reflect one’s marital karma and one’s deeper spiritual tendencies.)

5. Vedic Dasha System: Perhaps the most well known use of the nakshatras is the basis of calculating the vimshottari dasa system. The dasas are planetary periods which reflect developmental cycles. The full cycle is 120 years which is the theoretical natural length of a human life. Where an individual starts in the cycle is determined by the ruling planet of their birth nakshatra of their natal Moon.

6. Vedic Mythology and Spirituality: The mythological and spiritual depth of the nakshatra material and its application is coming to fruition in the West. Exploring the rich mythology of the nakshatras offers both spiritual and psychological insight.

According to the Taittiriya Brahmana 1.5.2, “One who offers worship here reaches the world of heaven beyond. That is the nakshatrahood of the nakshatras.”

Thus, the nakshatras create a cosmic bridge between the human mind and the universal mind. They are the lunar mansions of the Vedic gods and goddesses, the celestial palaces of these divine beings. To the ancient seers, the nakshatras and planets in the sky were spiritual forces dispensing divine blessings on humanity. The heavenly lights reward us with the fruits of our karma according to our spiritual efforts made thru worship, prayer and meditation.

7. Personality Analysis: The 27 nakshatras offer a deeper analysis of personality, character and temperament than the twelve zodiac signs. They reflect the most intimate aspects of one’s mental, emotional and spiritual nature. The nakshatras are an important tool for self-discovery.

The Nakshatras: The Lunar Mansions of Vedic Astrology :

“Dawn is the head of the sacrificial horse. Heaven is his eye. The year is his soul. His form are the nakshatras and the stars are his bones”.

...... Taittiriya Samhita of Yajur Ved VII 5.25


The following brief descriptions of each nakshatra :

1. Ashwini: The Star of Transport - (Aries 0-13 20’)

The symbol for Ashwini is a horse’s head representing a dauntless spirit of adventure and a head-strong nature. The ruling deities are the Ashwin twins who ride in a golden chariot and shower healing energy down to the earth plane. They are the “Physicians of the Gods”. Their shakti 9 is the power to quickly heal and reach what they desire. This is a nakshatra of initiation, revitalization and transformational healing. The Ashwini natives have a deva or godly temperament and their primary motivation is dharma. The ruling planet is Ketu which gives a mystical and mysterious bent to their life journey.

अभि शयावं न कर्शनेभिरश्वं नक्षत्रेभिः पितरोद्यामपिंशन |
रात्र्यां तमो अदधुर्ज्योतिरहन्ब्र्हस्पतिर्भिनदद्रिं विदद गाः ||
..........Rig Ved 10.68.11

“Our ancestors fashioned heaven as a dark horse with pearls. They placed darkness in the night and light in the day. Brihaspati broke the rock and released the rays”.


2. Bharani: The Star of Restraint – (Aries 13 20’ to 26 40’)

The symbol for Bharani is a clay vessel or yoni, reflecting the potent creative energy that is contained in this lunar mansion. The ruling deity is Yama (the binder ), the God of Death. According to Atharva Ved, Bharani is the final nakshatra listed revealing its connection with the end of life. Another name for this asterism is Apabharani which translates as “the waters that carry things away”. The shakti is the “power to cleanse and remove impurities”. Bharani has a manushya or human temperament and the primary motivation is artha or prosperity. The ruling planet is Venus reflecting the creative nature and strong sexual desires of this nakshatra.


3. Krittika: The Star of Fire – (Aries 26 40’ to Taurus 10 00’)

The primordial flame is the primary symbol of this nakshatra, representing the purification by the sacred fire (yagna). The ruling planet is Sun with the Agni, the God of Fire as the residing deity. The shakti of this lunar mansion is ‘the power to burn away the negativity to get to the truth”. Interestingly, the Moon is exalted in this powerful nakshatra. It has a rakshasa or demon nature with a primary motivation of kama or desire. The other symbol for this asterism is a razor reflecting the cutting activity of this nakshatra which can heal or destroy.


4. Rohini: The Star of Ascent – (Taurus 10 00’ to 23 20’)

The shakti is “the power of the devata or the deities ruling the lunar mansion.” The symbols of this asterism are a chariot, a temple and a banyan tree. Rohini provides movement toward the divine as well as a place of worship. It has a manushya or human temperament with a primary motivation of moksha or spiritual liberation. The divine Krishna is said to have had both his Moon and Ascendant in this lunar mansion. The primary deities are Brahma and Prajapati, the creators of the universe. The shakti experienced here is the ability to “foster growth and creation”.



5. Mrigashira: The Searching Star – (Taurus 23 20’ to Gemini 6 40’)

The symbol for Mrigishira is an antelope’s head. People born with this nakshatra prominent often have the face of a deer. It has a deva temperament and moksha or spiritual liberation as it’s primary motivation. It is a excellent asterism for research of religious or philosophical truths. The ruling planet Mars, reflects the
energy of the spiritual warrior. The primary deity is Soma, the Moon God who imparts the divine nectar of ever-new bliss. The shakti of Mrigishira is the “power to give fulfillment”. It is formed by three faint stars at the head of the constellation of Orion.



6. Ardra: The Star of Sorrow – (Gemini 6 40’ to 20 00’)

The primary symbols for Ardra are a human head (thinking) and a teardrop which represents overcoming suffering. It is an excellent rising nakshatra reflecting brilliant mental abilities (Albert Einstein, Robert Hand). Rudra, the Lord of the Storms is the deity of this lunar mansion. The ruling planet is Rahu, the North Node of the Moon denoting the sharp, fierce activity of this asterism. Ardra can represent the clarity and emotional cleansing that occurs after the storms of the soul recede. The temperament in manushya and primary motivation is artha or wealth. The shakti of Ardra is “the power to make gains in life thru greater effort”.


(To Be Continued ....)

VAIDIK SAMSKARAS : UPANAYANAM AND VEDARAMBHA

== Sacred Thread and Commencing the Study of the Vedas ==

UPANAYANAM :-

Investiture of Sacred Thread (Janeu) :

The thread giving ceremony is performed in the eighth, eleventh and twelfth years of the male child calculated from the date of conception, for the first three Varnas (Brahman eighth year, Kshatriya eleventh year and Vaisya twelfth year) respectively. Etymologically, the word Upanayana means taking the child to the teacher or to Gayatri Mantra, according to some.

This ceremony gives the child a second birth (Dwija), as it were, where the Guru (teacher) becomes his father and Gayatri becomes his mother. The investiture with the Sacred thread entitles the child to study the Vedas and participate in Vedic functions. In essence, the child commences his journey on the road to spiritual life. This is contrasted with a life of eating, sleeping and procreating, which kinds of life animals also live. The Gurukula (Boarding school) type of education seeks to mould the child for an ideal life.

Gayatri is the most powerful of the Mantras. Initiation into it is described as ‘Brahmopadesa’. It leads to the realisation of Brahman (the Supreme Reality). Along with this Mantra the Guru imparts his Shakti (power) too to the child; hence the Guru and the disciple are insulated by means of silken clothes at the time of the initiation.

The materials used in this ceremony are full of mystical significance. The Yajnopavita or the holy Thread consists of three folds, symbolising the three Gunas – Sattwa, Rajas and Tamas. It reminds one of the threefold debt one owes to one’s manes (ancestors), Rishis (Seers who realised spiritual wisdom), and gods. The three threads also reminds one of the three letters of Pranava- AUM – as also Brahma, Vishnu and Siva (Creator, Sustainer and Destroyer).

While investing it, the Acharya (the principal teacher) asks for strength, illumination and long life for the boy. The deerskin attached to the thread signifies spiritual and intellectual pre-eminence. The Kaupina or undercloth is the garment of immortality . The girdle (Mekhala) shows that the three Vedas (Rigveda, Samaveda and Yajurveda) encircle the boy. Mekhala is "the daughter of Faith and sister of Rishis," protecting his purity and warding off evil.

The staff (stick) of palasa wood given to the boy to hold makes him a guardian of the Vedas, and gives him long life, lustre and holiness.

Before initiating the boy into the Gayatri Mantra, the Guru (the spiritual father) pours water in the joined palms of the boy. This is to symbolise purifying him before receiving the Mantra.

The boy is asked to see the Sun. He is asked to learn from the Sun unswerving duty and discipline. The boy offers prayers to the Sun for attainment of virtues.

By mounting a stone the boy is asked to develop firmness of resolve and steadfastness in his duties and studies, and develop physical strength and excellent health.

During the performance of the Samskara of Upanayana, certain Vratas or vows are undertaken. These are the vows 1. To uphold vows 2.To attain prominence in the world 3.To engage in creative activities 4.To perform charity 5.To please the gods 6.To please fellow-men 7.To protect subjects or dependants 8.To procreate when married 9.To keep equipoise and To serve the elders etc.

The invocation of the three entities Pranava, Medha and Sraddha – God, Intelligence and Faith – in this function is the coping stone of the edifice of Brahmacharya or bachelorhood, whose daily chore is regulated by good habits, collectively going by the name Ahnika (Sandhya, Samidadhana Havan etc.). One cannot conceive of a more thoughtful scheme of time-table calculated for the development of character in the young.

From Ashvalayana Grihyasutra 1-19-1-6.

"Ashtame Varshe Brahmanamupanayet (1). Garbhaashtame va (2). Ekaadashe Kshatriyam (3). Dvaadashe Vaishyam (4). Aashodashaad Braahmanasyaanateetah Kaala (5). Shraadhhaavimshaatkshatriyasya, Aachaturvishaaddvaisyasya, Ata urdhvam Patitasavitrikaa Bhvanti." (6)

The Brahman, the child of the Brahman, or the child promising to be a Brahman, should be invested with the sacred Thread in the eighth year from the date of birth or from the date of conception. The Kshatriya, the child of Kshatriya, or the child promising to be Kshatriya, should be invested with the Sacred Thread in the eleventh year from the date of birth or from the date of conception. Vaisya, the child of Vaisya or the child promising to be Vaisya, should be invested with the Sacred Thread in the twelfth year from the date of his birth or from the date of conception. Positively the children of Brahmana, Kshatriya and Vaisya should respectively be invested with the Sacred Thread before the years 16th, 22nd and 24th of their age. If they are not invested with the Sacred Thread during these years, then they are regarded or treated as having fallen from their duties.

Similar sayings are found in the Paraskara Grihyasutra etc.

From Manusmriti

"The time for the Savitri (Gayatri) initiation of a Brahmana does not pass until the completion of the sixteenth year (after conception), of a Kshatriya until the completion of the twenty-second year, and of a vaisya until the completion of the twenty-fourth." 2.38.

"After those periods, men of these three castes who have not received the sacrament at the proper time, become Vratyas (outcastes), excluded from the Savitri initiation and despised by the Aryans." 2.39.

"With such men, if they have not been purified according to the rule, let no Brahmana ever, even in times of distress, form a connection either through the Veda or by marriage." 2.40.

The time for the Yajnopavita Samskar.

From Shatpath Brahmana, 2.13.5.

"Vasante Braahmanamupanayet. Grishne Raajanyam. Sharadi Vaishyam. Sarvakaalameke."

The child of Brahmana in the spring season. The child of Kshatriya in the summer season and the child of Vaisya in autumn be respectively be invested with Sacred Thread. Or the investiture of Sacred Thread can be performed in all seasons. (Morning time is the best period for the performance of this ceremony.)

Limited Fasting :

"Payovrato Braahmano Yavaagoovrato

Raajanya Aamikshaavrato Vaishya."

For three days (or for at least one day) prior to the day of the ceremony, the child should drink only milk (once a day or more than once a day). The child of a Kshatriya should eat only barley gruel (Yavaag), prepared from crushed barley, boiled in water with sugar to taste. The child of Vaisya should complete his fast by eating only Aamikshaa. This is sometimes called Shrikhanda or Sikhanda. This is prepared from cottage cheese four parts, milk one part, sugar to taste and saffron (Keshar). This preparation is strained through a piece of cloth. The children of the three Varnas, as describes above, should eat only those foods prescribed for them respectively when they feel hungry and should not eat or drink any thing else.

The procedure :

The utensils to be used in the Yajna etc. should be collected and appropriately sorted and cleansed a day before the ceremony. On the day of the ceremony, everything that is needed for the Yajna as mentioned in the Samanya Prakarana should be arranged by the Yajna Kunda. The boy to be invested with the Sacred Thread should have his head shaved, bathed and should dress appropriately. Either the father of the child or the Acharya, having fed the child with sweets, eatables etc. leads him to his seat to the west of the Yajnavedi (Havan Kunda) , keeping his face eastward. The father of the child and the priests of the Yajna as mentioned in the Samanya Prakarana, should take their seats in the prescribed manner perform Aachaman (sipping of water) and Angasparsha (touching various limbs with water). (Om Amrito Pastaramasi Swaha etc. and Om Vangme Asyestu etc.)

Thereafter, the Acharya conducting the ceremony should make the child pronounce the following sentence from the child’s own mouth.

"May I observe the discipline of celibacy and thus may I be a celibate."

The Acharya then pronounces the following Mantra and gives to the child a garment and a Upavastra to wear.

From Paraskara Grihyasutra, 2.2.7.

"Om yenendraaya brihaspatirvaasah Paryadadhaadamritam.

Ten Tvaa Paridadhaamyaayushe Deerghaayutvaaya Balaaya Varchase."

O Child! I give this garment to you to wear for your long life, strength and vigour. This is in accordance with the tradition whereby the Acharya gives a strong and durable garment to his disciple.

Thereafter the child holds the Sacred Thread in his hand and sits in front of the Acharya. The Acharya invests the child with the Sacred Thread with the following Mantra and places (makes the child wear) the Sacred Thread on the left shoulder and slung across under the right armpit.

"Yagnopavitam Param Pavitram Prajaapatayeryatsahajam Purastaat.

Aayushyamagr Yam Pratimuncha Shubhram Yajnopavitam Balamastu Tejah.

Yajnopaveetamasi Yagnasya Tvayajyapayaveetenopanaahayaami."

This Yajnopavita (Sacred Thread) is very sacrosanct. Prajapati Himself has sanctioned this Sacred Thread. I invest you with this white Yajnopavita (Sacred Thread). This is the main (most important ) article for you. May it bring you strength and vigour.

This sacred Thread is really a Sacred Thread.

I tie you with this for the purpose of performing Yajna.

The Acharya then performs the Yajna (Havan) ceremony with the child seated on the right side of the Acharya. Some of the oblations (ahutis) are to be offered by the child.

Some of the Mantras used during this ceremony:

"Om Agne Vratapate Vratam Charishyami Tatte Prabraveemi Tatchhakeyam.

Tenrdhyaasimidamahamarnritaat SatyamUpaimi Svaaha. Idamagnaye Idanna Mama.

Om Vayo Vratapate Svaaha. Idam Vaayave Idanna Mama.

Om Surya Vratapate Svaaha. Idam SuryaayaIdanna Mama.

Om Chandra Vratapate Svaaha. Idam Chandraaya Idanna Mama.

Om Vrataanaam Vratapate Svaaha. Idamindraaya Vratapataye Idanna Mama."

O Self-refulgent God! Thou art the master of vows. I declare before Thee, I shall observe the vows and disciplines of celibacy. May I be enabled to observe this vow. May I prosper with this vow and attain the highest truth. Whatever has been uttered herein is true. The oblation offered is meant for Agni and it is not for me.

(Oblations are offered to all moving god Vayu, All effulgent Surya, all blissful Chandra, the lord of all vows and laws Indra).

The Acharya then sits to the north of the Yajna Kunda keeping his face eastward. The child sits in front of the Acharya keeping his face westward. Looking at the child, the Acharya should recite the following Mantra. The meaning of the Mantra :

O Self-refulgent God! We have received excellent cooperation from this child. Kindly lead us to the company of good men and good teachers. Together with this youth, may we follow the path of knowledge with ease. May this child do whatever is auspicious for him and for all.

Addressing the Acharya, the child says :

O Acharya! I have resolved to observe the disciplines of continence. Kindly admit me and invest me with the Sacred Thread.

The Acharya says:

What is your name?

The child states his name.

The Acharya makes the child hold water in his right hand palm. The Acharya recites Mantras.

The waters are the source of happiness. May the waters be helpful to us in attaining grains and may they help us to retain good eye sight.

Let the pleasant essence of waters be useful to us, like the mothers who, for the well-being of their children, give them their breasts to suckle..

Let the waters enable us to grow cereals and herbaceous plants. Let these be used for the welfare of our progeny.

The Acharya then takes water in his right hand palm and empties this water in the right hand palm of the child, mixing the two waters. This is done while the Acharya chants Mantra.

For our maintenance we accept whatever good food has been provided by God, who is the mighty power and Creator of the world. We also accept the strength and might of all-powerful God who maintains and preserves the existence of all the objects of creation.

The Acharya, chanting Mantra, then makes the child empty the water from his palm into a container.

O Child! I admit you in this life so that you can attain power and prosperity bestowed by God, who is the Creator of the world. I hold your hand in my own with the firmness and strength of the vital breaths called Prana and Apana and with the firmness and strength of Pushan, the all preserving vitality of the body.

The Acharya takes water in his right hand palm and empties it into the child’s right hand palm. Holding the child’s hand the Acharya chants Mantra.

O Child! Your hand has been grasped by Savitar, the mighty teacher who is the preserver of all knowledge.

The child then empties the water from his palm into the container.

For the third time, the same procedure is followed, the Acharya giving water into the palm of the child.

O Child! Again, the Self-refulgent God is your Acharya. (God is your real teacher).

Thereafter, the Acharya takes the child outside and while standing and facing the sun shows the sun to the child with chanting of Mantras.

O Creator and Lord of the world! This child is the Brahmacharin (student observing celibacy) of Thine. Please protect and preserve him. May he perform his duties well.

The Acharya returns to the Yajna Mandap with the child; both seating to the north of the Yajnakund. The child sits facing the Acharya. The Acharya pronounces the following two Mantras.

"Om Yuvaa suvaasaahaa Pariveeta Aagaatsa oo Shreyan Bhavati Jaayamanah"

This child (pronounce the name of the child), possessing strong physique, dressed in nice garments, wearing the sacred Thread, and who seated before me, has taken the second birth. May he (successfully study) the Vedas and acquire respect."

"Om Suryaasyaavritamanvaavarttasva Asou."

O Child, You circumambulate yore Acharya who is the sun (source) of knowledge. (As the sun is the source of life so the Acharya is the source of knowledge.)

The child circumambulates the Acharya.

The Acharya then places his right hand upon the right shoulder of the child, covering his hand with a piece of cloth. A Mantra is chanted about the vital airs.

Then the Acharya touches the child’s belly, heart, again the right shoulder with various Mantras.

O Child, I appoint you (to study and) attain the knowledge of God and follow God’s commands.

The Acharya touches the child’s left shoulder, breast, saying Mantras.

Let the learned men of firm intentions and swift intellects, attaining the highest feats of knowledge through their minds and spirits, elevate this student to high status of genius and character.

O disciple! Make one (fine tune) your mind and heart with my mind always, and becoming fully attentive grasp my words with affection and understand the meaning of these words. May God, who is the Master of Vedic speech, unite you with me in thought and action according to your vow from this very day.

And the child replies in the affirmative.

Then the Acharya asks the student: "What is your name?"

The Student says : "Sir, my name is …………"

Acharya: "Whose Brahmachari are you?"

Student: "Yours, Sir."

The Acharya pronounces the following Mantra.

"Indrasya Brahmah Achaaryyasya, Agnihi Achaaryastvaahamaachaaryastava Asou."

O Child! You are the Brahmachari of Almighty God. The Self-refulgent God is your Acharya. I am your Acharya as God’s representative.

Further Mantras:

O Child! You are the Brahmachari of Prajapati. You are the Brahmachari of Prana, God who is the all pervading Soul. Prajapati invests you with the Sacred Thread for your happiness. I also urge you to follow the command of Prajapati.

O Child! I urge you to attain the knowledge of Prajapati who is the Lord of all creatures. I urge you to attain the knowledge of the might sun. I urge you to attain the knowledge of liquids and herbs, of the earth and the heavenly regions, of all the physical and spiritual forces. May you be successful in maintaining peace and tranquility among all beings.

Upon the completion of the Upanayana ceremony, if time permits, the Vedarambha (commencing the study of the Vedas) ceremony should preferably take place on the very same day. Otherwise, the Vedarambha ceremony can take place on another day.

The mother, the father, the Acharya and other guests then bless the child together with the following words.

"Om tvam jeeva Sharadah Shatam Vardhamaanah.

Aayushmaan Tejasvee varchasvee Bhooyaaha."

O Child! May you grow in strength and vigour and live a hundred autumns. May you become long lived, brilliant and radiant.

"Om Shanti Shanti Shanti"