Thursday, 25 September 2014

Names of Skanda from Mahabharata

Names of Skanda 
Ch-230, Vana Parva, Mahabharata, Translated into English Prose from the Original Sanskrit Text by Kisari Mohan Ganguli.

Yudhishthira said, "O good and adorable Brahmana, I wish to know the different names of that high-souled being, by which he is celebrated throughout the three worlds."

Vaisampayana continued, "Thus addressed by the Pandava in that assembly of Rishis, the worshipful Markandeya of high ascetic merit replied, ‘

  1. Agneya (Son of Agni),
  2. Skanda (Cast-off),
  3. Diptakirti (Of blazing fame),
  4. Anamaya (Always hale),
  5. Mayuraketu (Peacock-bannered),
  6. Dharmatman (The virtuous-souled),
  7. Bhutesa (The lord of all creatures),
  8. Mahishardana (The slayer of Mahisha),
  9. Kamajit (The subjugator of desires),
  10. Kamada (The fulfiller of desires),
  11. Kanta (The handsome),
  12. Satyavak (The truthful in speech),
  13. Bhuvaneswara (The lord of the universe),
  14. Sisu (The child),
  15. Sighra (The quick),
  16. Suchi (The pure),
  17. Chanda (The fiery),
  18. Diptavarna (The bright-complexioned),
  19. Subhanana (Of beautiful face),
  20. Amogha (Incapable of being baffled),
  21. Anagha (The sinless),
  22. Rudra (The terrible),
  23. Priya (The favourite),
  24. Chandranana (Of face like the moon),
  25. Dipta-sasti (The wielder of the blazing lance),
  26. Prasantatman (Of tranquil soul),
  27. Bhadrakrit (The doer of good),
  28. Kutamahana (The chamber of even the wicked),
  29. Shashthipriya (True favourite of Shashthi),
  30. Pavitra (The holy),
  31. Matrivatsala (The reverencer of his mother),
  32. Kanya-bhartri (The protector of virgins),
  33. Vibhakta (Diffused over the universe),
  34. Swaheya (The son of Swaha),
  35. Revatisuta (The child of Revati),
  36. Prabhu (The Lord),
  37. Neta (The leader),
  38. Visakha (Reared up by Visakha),
  39. Naigameya (Sprang from the Veda),
  40. Suduschara (Difficult of propitiation),
  41. Suvrata (Of excellent vows),
  42. Lalita (The beautiful),
  43. Valakridanaka-priya (Fond of toys),
  44. Khacharin (The ranger of skies),
  45. Brahmacharin (The chaste),
  46. Sura (The brave),
  47. Saravanodbhava (Born in a forest of heath),
  48. Viswamitra priya (The favourite of Viswamitra),
  49. Devasena-priya (The lover of Devasena),
  50. Vasudeva-priya (The beloved of Vasudeva),
  51. and Priya-krit (The doer of agreeable things).

--these are the divine names of Kartikeya. Whoever repeateth them, undoubtedly secureth fame, wealth, and salvation."


Overcome all difficulties in life - Bheeshma, Mahabharata


How to Overcome Difficulties in Life?
Ch-110, Shanti Parva, Mahabharata, Translated into English Prose from the Original Sanskrit Text by Kisari Mohan Ganguli.

"Yudhishthira said, 'Creatures are seen to be afflicted by diverse means and almost continually. Tell me, O grandsire, in what way can one overcome all those difficulties.' 

"Bhishma said, 'Those members of the regenerate class (dvija) that duly practise, with restrained souls, the duties that have been laid down in the scriptures for the several modes of life, succeed in overcoming all these difficulties.

They that never practise deceit, they whose behaviour is restrained by salutary restrictions, and they that control all worldly desires, succeed in overcoming all difficulties.

They that do not speak when, addressed in evil language, they that do not injure others when themselves injured, they that give but do not take, succeed in overcoming all difficulties.

They that always give hospitable shelter to guests, they that do not indulge in malice, they that are constantly engaged in the study of the Vedas, succeed in overcoming all difficulties.

Those persons who, being conversant with duties, adopt that behaviour towards parents which they should, they that abstain from sleeping during the day, succeed in overcoming all difficulties.

They that do not commit any kind of sin in thought, word, and deed, they that never injure any creature, succeed in overcoming all difficulties. Those kings that do not, under the influence of passion and covetousness, levy oppressive taxes, and those that protect their own dominions, succeed in overcoming all difficulties.

They that go to their own wedded wives in season without seeking the companionship of other women, they that are honest and attentive to their Agni-hotras, succeed in overcoming all difficulties.

They that are possessed of courage and that, casting away all fear of death, engage in battle, desirous of victory by fair means, succeed in overcoming all difficulties.

They that always speak truth in this world even when life is at stake, and that are exemplars for all creatures to imitate succeed in overcoming all difficulties.

They whose acts never deceive, whose words are always agreeable, and whose wealth is always well spent, succeed in, overcoming all difficulties.

Those Brahmanas that never study the Vedas at hours not intended for study, and that practise penances with devotion, succeed in overcoming all difficulties.

Those Brahmanas that betake themselves to a life of celibacy and Brahmacharya, that perform penances, and that are cleansed by learning, Vedic knowledge, and proper vows, succeed in overcoming all difficulties.

They that have checked all the qualities that appertain to Passion (Rajas) and Darkness (Tamas), that are possessed of high souls, and that practise the qualities that are called Good, succeed in overcoming all difficulties.

They of whom no creature stands in fear and those that do not fear any creature themselves, they that look upon all creatures as their own selves, succeed in overcoming all difficulties.

Those bulls among men that are good, that are never inspired with grief at the sight of other people's prosperity, and that abstain from all kinds of ignoble behaviour, succeed in overcoming all difficulties.

They that bow to all the gods, that listen to the doctrines of all creeds, that have faith, and that are endued with tranquil souls, succeed in overcoming all difficulties.

They that do not desire honour for themselves, that give honours unto others, that bow down unto those that deserve their worship, succeed in overcoming all difficulties.

They that perform Sraddhas on the proper lunar days (tithi-s), with pure minds, from desire of offspring, succeed in overcoming all difficulties.

They that restrain their own wrath and pacify the wrath of others, and that never get angry with any creature, succeed in overcoming all difficulties.

They that abstain, from their birth, from honey and meat and intoxicating drinks, succeed in overcoming all difficulties.

They that eat for only supporting life, that seek the companionship of women for the sake only of offspring and that open their lips for only speaking what is true, succeed in overcoming all difficulties.

They that worship with devotion the god Narayana, that Supreme Lord of all creatures, that origin and destruction of the universe, succeed in overcoming all difficulties.

This Krishna here, of eyes red as the lotus, clad in yellow robes, endued with mighty arms,--this Krishna who is our well-wisher, brother, friend, and relative,--is Narayana of unfading glory. He covers all the worlds like a leathern case, at his own pleasure. He is the puissant Lord, of inconceivable soul. He is Govinda, the foremost of all beings. This Krishna who is ever engaged in doing what is agreeable and beneficial to Jishnu (Arjuna), as also to thee, O king, is that foremost of all beings, that irresistible one, that abode of eternal felicity. They that with devotion seek the refuge of this Narayana, called also Hari, succeed in overcoming all difficulties. They that read these verses about the overcoming of difficulties, that recite them to others, and that speak of them unto Brahmanas, succeed in overcoming all difficulties.

I have now, O sinless one, told thee all those acts by which men may overcome all difficulties both here and hereafter.'"

Monday, 18 August 2014

"...We spoke through mind" - Sri Kanchi Paramacharya

Once, during the mid-eighties, Kanchipuram Mahaswamiji Sri Chandrasekarendra Saraswati Swamiji (Maha Periyava) desired to see Bhagavan Yogiramsuratkumar and invited him through a personal attendant. He asked the personal attendant to bring Yogiji.

Yogiji, accepting the invitation of Kanchi Maha Periyava, went to Kanchipuram. Maha Periyava sat down and so did Yogi. Maha Periyava and Yogi looked at each other. They did not speak a word to each other verbally. After looking at each other for sometime, Kanchi Periyava, laughing lightly, said to his personal attendant who had brought Yogi to Kanchi, “The matter for which he came is over. You may take him back to Tiruvannamalai.”

Did they meet just to see each other or did they exchange some news? Nothing could be comprehended. Yogi went back to Tiruvannamalai.

Later, when Yogiji was asked what really happened, as there was no conversation and yet Maha Periyava remarked that the work was over, Yogi Ramsuratkumar explained thus:

“We both spoke to each other – through the mind.

Kanchi Periyava said, ‘Bodendra chanted Rama Nama throughout his life. He was a ‘Peettadipathi’ of the Kanchi Kamakoti Peetam. Later, installing his successor for the Peetam he went around giving ‘upadesa’ of Rama Nama for all, irrespective of caste and creed; he offered the ‘upadesa’ that the Name of the Lord was the only ‘gati’ (succour) for all in this Kali Yuga. Living in this manner his body was transformed into a ’siddha sarira’. He attained ‘jiva samadhi’ in Govindapuram on the banks of the Cauvery (near Thanjavur). Living in ‘jiva samadhi’ for the past 300 years, to date, he is incessantly chanting Rama Nama. You may go and remain in that Govindapuram where Bodendra is.’

This beggar replied, ‘No! No! For this beggar Tiruvannamalai is enough.’

Acharya also said, ‘OK’.

This is what we spoke!”

Tuesday, 30 July 2013

South Indian meal - kAnchI ParamAchAryA's explanation of a south indian meal

A South Indian Meal
A typical South Indian meal is served in three main courses: sambar sAdam, rasam sAdam and more (buttermilk) sAdam. Sambar is also known as kuzhambu in Tamil, a term that literally translates to 'get confused'. Paramacharya explains how these three courses are related to the three gunas of spirituality: the confusion of sambar is tamo guna, the clarified and rarified flow of rasam is rajo guna and the all-white buttermilk is satva guna. Our meal reminds us of our spiritual path from confused inaction to a clear flow of action and finally to the realized bliss of unity.

Sadam
Cooked rice, the main dish of a South Indian meal is called sAdam. That which has sat is sAdam, in the same way we call those who are full of sat, sadhus. We can give another explanation for the term: that which is born out of prasannam is prasAdam. What we offer to Swami (God) as nivedanam is given back to us as parasAdam. Since we should not add the root 'pra' to the rice we cook for ourselves, we call it sAdam.

Rasam
Rasam means juice, which is also the name of filtered ruchi. We say 'it was full of rasa' when a speech or song was tasteful. Vaishnavas, because of their Tamil abhimAnam, refer to rasam as saatthamudhu. It does not mean the amudhu (amrita) mixed with sAdam. It was actually saatramudhu (saaru or rasam + amudhu), which became saatthamudhu.


Vaishnavas also have a term thirukkann amudhu that refers to our pAyasam. What is that thirukkann? If rudrAksham means Rudra's eye, does 'thirukkann' mean Lakshmi's eye? Or does the term refer to some vastu (article) added to pAyasam? No such things. Thiru kannal amudhu has become thirukkann amudhu. Kannal means sugercane, the base crop of suger and jaggery used in pAyasam.
I was talking about rasam. If something is an extraction of juice, then would it not be clear, diluted and free of sediments? Such is the nature of our rasam, which is clear and dilute. The other one, served earlier to rasam in a meal, is the kuzhambu. Kuzhambu contains dissolved tamarind and cut vegetable pieces, so it looks unclear, its ingredients not easily seen.


Buttermilk as our dessert
A western meal normally ends with a dessert. In a South Indian meal, desserts such as pAyasam are served after the rasam sAdam. Any sweets that were served at the beginning are also taken at this time. After that we take buttermilk rice as our final course. Paramacharya explains that since sweets are harmful to teeth, our sour and salty buttermilk actually strengthens our teeth, and this has been observed and praised by an American dietician. We gargle warm salt water when we get
toothache. The buttermilk is the reason for our having strong teeth until the end of our life, unlike the westerners who resort to dentures quite early in their life.

Vegetable curry
Although cut vegetable pieces are used in sambar, kootoo and pacchadi, in curry they are fried to such an extent that they become dark in color (the term curry also means blackness or darkness in Tamil). May be this is the 
origin of the name curry.

Uppuma (kitchadi)
If the term uppuma is derived from the fact that we add uppu or salt, then we also add salt to iddly, dosa and pongal! Actually, it is not uppuma but ubbuma! The rava used for this dish expands in size to the full vessel where heated up with water and salt. The action of rava getting expanded is the reason for the term ubbuma.


Iddly
The term iduthal (in Tamil) refers to keeping something set and untouched. We call the cremation ground idukaadu (in Tamil). There we keep the mrita sarira (mortal body) set on the burning pyre and then come away. The term iduthal also refers to refining gold with fire. The (Tamil) term idu marunthu has a similar connotation: a drug given once without any repetition of dosage. In the same way, we keep the iddly wet flour on the oven and do nothing to it until it is cooked by steam.


Idiyaappam
(This is
rice noodles cooked in steam). Brahmins call it seva while others call it idiyaappam. But unlike an appam which is a cake, this dish is in strands. The term appam is derived from the Sanskrit ApUpam meaning cake. The flour of that cake is called ApUpayam. This word is the origin of the Tamil word appam.

Appalaam (papad)
The grammatical Tamil term is appalam. This dish is also made by kneading (urad dhal) flour, making globules out of it and then flattening them. So it is also a kind of appam. Because of its taste a 'la' is added as a particle of endearment!


laddu
ladanam (in Sanskrit) means to play, to throw. ladakam is the
sports goods used to play with. Since the ball games are the most popular, ladakam came to mean a ball. The dish laddu is like a ball, and this term is a shortened form of laddukam, which derived from ladakam.
Laddu is also known as kunjaa laadu. This should actually be gunjaa laadu, because the Sanskrit term gunjA refers to the gunjA-berry, used as a measure of weight, specially for gold. Since a laddu is a packed ball of gunjA like berries cooked out of flour and sugar, it got this name.
The singer of mUka panca sati on Ambal Kamakshi describes her as Matangi and in that description praises her as 'gunjA bhUsha', that is, wearing chains and bangles made of gunjA-berries of gold.


Pori vilangaa laddu
Made of jaggery, rice flour and dried ginger without any ghee added to it, this laddu is as hard as a
wood apple, though very tasty, and hence got its name from that fruit and the original pori (puffed rice) flour used to make it.
Actually it means Porul adanga urundai--that means you can add anything to this laddu. It is made usually with rice and green moong dhal and vellam. 


Indian Dishes of Turkish Origin
Our halwa is a dish that came from the Turkish invasion. bahU kalam (long ago) before that we had a dish called paishtikam, made of flour, ghee and sugar. But then the Arabian term halwa has stuck in usage for such preparation.


sojji
sUji is another name from the Turkish. It has become sojji now. It is mostly referred to these days as kesari. In Sanskrit, kesaram means mane, so kesari is a lion with kesaram. It was a practice to add the title 'kesari' to people who are on the top in any field. Thus we have Veera Kesari, Hari Kesari as titles of
kings inTamilnadu. The German Keisar, Roman Caesar and the Russian Czar -- all these titles came from only from this term kesari.

What is the color the lion? A sort of brownish red, right? A shade that is not orange nor red. That is the kesar varnam. The powder of that stone is called kesari powder, which became the name of the dish to which it is added for color.


vada
A Tamil pundit told me that the name vada(i) could have originated from the Sanskrit mAshApUpam, which is an appam made of mAsham or the urad dhal. He also said that in ancient Tamilnadu, vada and appam were prepared like chapati, baking the flour cake using dry heat.


Dadhya araadhana
Someone asked me about the meaning of this term. He was under the impression that dadhi was curd, so dadhiyaaradhana( i) was the curd rice offered to Perumal. Actually, the correct term is tadeeya AradhanA, meaning the samaaradhana( i) (grand dinner) hosted to the bhagavatas of Perumal. It got shortened in the habitual Vaishnava way.
Vaishnavas offer the nivedanam of pongal with other things to Perumal in their dhanur mAsa ushad kala puja (early morning puja of the Dhanur month). They call it tiruppakshi. The original term was actually tiruppalli ezhuchi, the term used to wake of Perumal. It became 'tiruppazhuchi' , then 'tiruppazhachi' and finally 'tiruppakshi' today, using the Sanskrit kshakara akshram, in the habitual Vaishnava way. It is only vegetarian offering, nothing to do with pakshi (bird)!
The term dhanur mAsam automatically brings up thoughts of Andaal and her paavai (friends). In the 27th song (of Tiruppaavai) , she describes her wake up puja and nivedanam with milk and sweet pongal to Bhagavan, which culminates in her having a joint dinner with her friends. Vaishnavas celebrate that day as the festival koodaara valli, following the same sampradhAyam (tradition). The name of this festival is from the phrase koodaarai vellum seer Govinda, (Govinda who conquers those who don't reach Him) which begins the 27th song. It was this 'koodaarai vellum' that took on the vichitra vEsham (strange form) of 'koodaara valli'.


pAyasam
payas (in Sanskrit) means milk. So pAyasam literally means 'a delicacy made of milk'. This term does not refer to the rice and jaggery used to make pAyasam. They go with the term without saying. Actually pAyasam is to be made by boiling rice in milk (not water) and adding jaggery. These days we have dhal pAyasam, ravA pAyasam, sEmia pAyasam and so on, using other things in the place of rice.
Vaishanavas have a beautiful Tamil term akkaara adisil for pAyasam. The 'akkaar' in this term is a corruption of the Sanskrit sharkara. The English term 'sugar' is from the Arabian 'sukkar', which in turn is from this Sanskrit term. The same term also took the forms 'saccharine' and 'jaggery'. And the name of the dish jangiri is from the term jaggery.


kanji (porridge)
Before we become satiated with madhuram (sweetness), let us turn our attention to a food that is sour. As an alternative to sweetness, our Acharyal (Adi Sankara) has spoken about sourness in his Soundarya Lahiri.


Poets describe a bird called cakora pakshi that feeds on moon-beams. Sankara says in Soundarya Lahiri that the cakora pakshi were originally feeding on the kArunya lAvaNyAmruta (the nectar of compassion and beauty) flowing from Ambal's mukha chanran (moon like face). They got satiated with that nectar and were looking for somthing sour, and spotted the full moon, which being only a reflection, issued only sour beams!


Acharyal has used the term kAnjika diya, which gives an evidence of his origin in the Malayala Desam. He said that since the cakora pakshis were convinced that the nectar from the moon was only sour kanji, they chose to feed on it as an alternative.


The term kAnjika means relating to kanji, but the word kanji is not found in Sanskrit. It is a word current only in the Dakshinam (south). There too, kanji is special in Malayala Desam where even the rich lords used to drink kanji in the morning. This was the variety came to be known as the 'Mayalayam Kanji'.


Kanji is good for deham as well as chittam. And less expensive. You just add a handful of cooked rice rava (broken rice), add buttermilk, salt and dry ginger, which would be enough for four people.
The buttermilk added must be a bit more sour. The salt too must be a bit more in quantity. With the slight burning taste of dry ginger, the combination would be tasty and healthy.


tAmbUlam
It is customary to have tAmbUlam at the end of a South Indian dinner. In the North, tAambUlam is popularly known as paan, which is usually a wrap of betel nut and other allied items in a calcium-laced pair of betel leaves. In the South, tAmbUlam is usually an elaborate and leisurely after-dinner activity. People sit around a plate of tAmbUlam items, drop a few cut or sliced betel nut pieces in their month, take the betel leaves one by one leisurely, draw a daub of pasty calcium on their back and then stuff them in their month, chatting happily all the while.


The betel leaf is known by the name vetrilai in Tamil, literally an empty leaf. Paramacharya once asked the people sitting around him the reason for calling it an empty leaf. When none could give the answer, he said that the usually edible plants don't just stop with leaf; they proceed to blossom, and bear fruits or vegetables. Even in the case of spinach or lettuce, we have to cook them before we can take them. Only in the case of the betel leaf, we take it raw, and this plant just stops with its leaves, hence the name vetrilai or empty leaf.

Saturday, 23 February 2013

narasimha kIrtana

उग्र रूपक नरसिंह
वीर पराक्रम नरसिंह
महा प्रकाश नरसिंह
वैष्णव रक्षक नरसिंह
ज्वलज्वलानन नरसिंह
सर्वत: प्रेक्षन नरसिंह
नृलोक पालक नरसिंह
सिंह गर्जित नरसिंह
भीषणातिभीषण नरसिंह
भद्र नरसिंह
म्र्त्यु भयघ्न नरसिंह
म्र्त्युन्जय नरसिंह
नमामि साहस्र नरसिंह
अन्तान्त वेदान्त नरसिंह


Friday, 14 December 2012

srI lalitA panca-vimshati nAma stotram - 25 names of srI lalitA mahAtripurasundarI

This occurs in lalitopAkhyAna, uttara-bhAga of brahmANDa mahA-purANa, third in the series of names with which gods praised srI devI and her shakti sena when they proceed to war with bhaNDAsura. First in the series are twelve names of srI vArAhI devi, secondly, the sixteen names of srI shyAmalA and finally srI lalitA mahAtripurasundarI's twenty-five names. 

Requested by srI agastya muni, srI hayagrIva expounds the lalitopAkhyAna, short tale of srI lalitA devI, at kAmAkShI temple at kanchipuram.

अगस्त्य उवाच
वाजिवक्त्ररमहाबुद्धे पञ्चविंशति नामभि: |
ललिता परमेशान्या देहि कर्णरसायनम्  |1|
agastya uvAca

vAjivaktra mahAbuddhe pa~nca viMshati nAmabhiH |
lalitA parameshAnyA dehi karNa rasAyanam ||
1. Agastya says, “O horse-faced Lord! Please tell me those twenty-five names which are like nectar to the ears”

श्री हयग्रीव उवाच
सिंहासनेशी ललिता महाराज्ञी वराङ्कुशा |
चापिनी त्रिपुरा चैव महात्रिपुरसुन्दरी |2|
srI hayagrIva uvAca
siMhAsaneshI  lalitA mahAraJ~nI varA~nkushA |
chApinI tripurA caiva mahAtripurasundarI ||

सुन्दरी चक्रनाथा च सम्राज्ञी चक्रिणी तथा |
चक्रेश्वरी महादेवी कामेशी परमेश्वरी |3|
sundarI cakranAthA ca samrAJ~nI cakriNI tathA |
cakreshvarI mahAdevI kAmeshI parameshvarI ||

कामराजप्रिया कामकोटिगा चक्रवर्तिनी |
महाविद्या शिवानङ्ग-वल्लभा सर्वपाटला |4|
kAmarAja-priyA kAmakotigA cakravartinI |
mahAvidyA shivAna~nga-vallabhA sarva-pATalA ||

कुलनाथाम्नायनाथा सर्वाम्नायनिवासिनी |
शृङ्गारनायिका चेति पञ्चविंशति नामभि: |5|
kulanAthAmnAyanAthA sarvAmnaya-nivAsinI |
shR~ngAra-nAyikA ceti pa~nca-vimshati nAmabhiH ||

स्तुवन्ति ये महाभागां ललितां परमेश्वरीम् |
ते प्राप्नुवन्ति सौभाग्यमष्टौ सिद्धीर्महद्यश: |6|
stuvanti ye mahAbhAgAM lalitAM parameshvarIm |
te prApnuvanti saubhAgyam-aShTau siddhIr-mahadyashaH ||

2-5. Hayagriva says, “The twenty five names are: Simhasaneshi, Lalita, Maharajni, Varankusha, Chapini, Tripura, Mahatripurasundari, Sundari, Chakranatha, Samrajni, Chakrini, Chakreshwari, Mahadevi, Kameshi, Parameshwari, Kamarajapriya, Kamakotika, Chakravartini, Mahavidya, Shivanangavallabha, Sarvapatala, Kulanatha, Amnayanatha, Sarvamnayanivasini and Shringaranayika.

6. One who recites these twenty-five names shall attain eight great spiritual-accomplishments, prosperity and fame.

तत् सत् 
tat sat

Thursday, 13 December 2012

Slavery to Banks: A Vedic Prophecy

Slavery to Banks: A Vedic Prophecy
By Stephen Knapp (Sri Nandanandana dasa)

            This shows how banks, especially the Central Banks, which are part of a network established in many countries, have set up a system which is increasingly controlling the economy and lives of numerous people around the world, and is gaining more power, wealth and influence. The questionable development of the Federal Reserve Bank in America is presented as an example of the fulfillment of the Vedic prophecy regarding the dangers of standardized gold and the hoarding of it (one of the places in which the personality of Kali resides), and what more problems this can cause in the future as the age of Kali-yuga advances.

                                                                          * * *
Rest of the article at:- 
http://www.stephen-knapp.com/slavery_to_banks_a_vedic_prophecy.htm