PARABRAHMAN (The Supreme Spirit.)

Brahman is the root cause of this universe. From Brahman originated Akasa (sky). From sky came air, from air came Agni and from Agni came water and from water was born this earth. (Chapter 377, Agni Purana).

General characteristics: Brahman is such that he who says he knows it does not know it and he who says he does not know it, knows it. It is beyond the experiences of time and space._ The chief attributes of Brahman

are Sat, Cit and Ananda. Sat means existence, the really existent truth. The one and undivided existence. There are pandits who say that it was undivided, Nastitva (nonexistence) that was at the beginning of the Universe. Since nothing can be born from 'nothing' the world should have started from astitva (existence). There is a saying in Rgveda explaining the position thus : "There was neither Astitva nor

Nastitva (existence or non-existence) at the beginning." It is a matter to ponder how strongly conscious was the Rsi who made the above statement about the

Parabrahman's Nirgunatva (devoid of attributes) and how clearly he tries to make it understandable to those who have not experienced the idea. Chit means knowledge, splendour, consciousness. Ananda means bliss. Paul Deussen writes that the ancient Upanisads do not include in the definition of Brahman the term 'ananda'.

The two forms of Brahman: Brahman has two forms Parabrahman and Aparabrahman. Parabrahman is Amurta (formless, incorporeal) and Aparabrahman is Murta (embodied, corporeal). The Amurta Brahman is known by such names as Parabrahman, Paramatma and Nirgunabrahman. The corporeal or material Brahman is Aparabrahman and thus this whole world is Aparabrahman.

The Upanisads about Brahman:

As abdamasparsamarupamavyayarh

Tathasrasam nityamagandhavacca yat /

Anadyanantarh mahatah pararh dhruvarh

Vicarya tanmrtyumukhat pramucyate //

(Kathopanisad)

(With no sound, touch, form, taste or smell, with neither beginning nor end Brahman is imperishable).

Na tatra caksurgacchati na vak gacchati no mano

Na vidmo na vijammo yathaitadanufisyate /

Anyadeva tadviditadatho aviditadadhi

Iti susruma purvesarh ye nastadvyacacaksire.

(Mundakopanisad)

(No eye goes there, no word goes there, no mind, no intelligence we do not see it, we cannot describe it you cannot imagine it nor can you understand it It is distinct from the known and above the unknown. We have heard it spoken thus) .

Yasyamatarh tasya matarh matarh yasya na veda sah /

Avijnatarh vijanatarh vijnatam avijanatam. //

(Kenopanisad)

(He understands It who comprehends It not; and he understands It not who feels he has understood. It is the unknown to those who have acquired real knowledge

while it is the known to those who are ignorant of true knowledge) .

Yat caksusa na pasyati

Yena caksurhsi pasyati '

Tadeva Brahma tvarh viddhi

Nedarh yadidamupasate. //

(Kenopanisad) .

(That which is not seen by the eye but that by which the eyes are able to see That alone is Brahman and not that which people do worship here, do know that) .

Yato vaco nivartante

Apriipya manasa saha. (Taittirlya Upanisad) .

Avijnatarh Vijanatarh vijnatam avijanatam.

(Kenopanisad)

(It is unknown to people who think they know but known to those who did not profess to know it) .

Naiva vaca na manasa praptumsakyo na caksusa /

Astiti bruvatos nyatra katharii tadupalaksyate. //

(Kathopanisad)

(It is not possible to reach it by speech, mind or the eyes. How is it to be identified; or described?)

Digdesagunadiphalabhedas'unyarh hi paramarlha

Sat tad advayarh Brahma mandabuddhlnam asadiva

pratibhati.

(Sankaracarya) .

The sublime Truth (Brahman) is beyond time, place and attributes. Brahman is one (not two) and it is Sat (existent) but for the dull-witted, ignorant people it is Asat (non-existent).

Satyamevopasate, tadetat tryaksaram satyamiti;

Sa ityekamaksaram, tya ityekamaksaram,

prathamottame aksare satyam madhyato

Anrtam tadetatamrtamubhayatahsatyena parigrhitarh

satyabhuyameva bhavati.

( Brhadaranyaka ) .

Kohamasmlti satyamiti bruyat kirn tad yat

Satyamiti yadanyad devebhyagca pranebhyasca/

Tatsadatha yaddevca pranascatadutade-

Tayapicabhivyahriyate satyamitye

Tadapatitam sarvamidam

( Kausi taki Brahmana) .

Idarh sarvarh khalu brahma iti Santa upaslta

Antarhrdaye esa me atma manomayah

Pranasarlrah bharupah satyasankalpah aka-

Satma sarvakarma sarvakamah sarvagandhah sarvamidamabhyatti.

(Chandogya).

JIVATMAN (The induvidual life or soul).

The Aparabrahman (which is next to the highest Brahman) that is so minute and subtle is called Jivatman. Parabrahman is God almighty. It is mentioned in Taittiriyopanisad about this aparabrahman as follows:

"Tasmad va etasmadatmana akasah sambhutah,

akasad vayuh vayoragnih, agnerapah adbhyah prthvi

prthivya osadhayah osadhibhyo annam annat purusah

sa'va esa puruso annamayah."

From this Atman came into existence ether possessing the quality of Sound, From Ether, air, possessing the qualities of sound and touch, came into existence. Fire with the qualities of sound, touch and colour came into being from air. From fire, water having the qualities of sound touch, colour and taste came into being. From water earth with the qualities of sound, touch, colour, taste and smell came into existence. Vegetation grew from earth, and from vegetation food, from food semen, and from semen Purusa came into existence.

The materialized form of aparabrahman is the body. Its subtle form is the soul. Jlvatma or the individual soul is the subtle form of soul dwelling in the materialized form of the aparabrahman. This soul sits in the miniature lotus of heart in the miniature e ther. The body which is made of the five elements is the dwelling place of this Jlvatma.

The Individual life exists in every living being. The body originated from food is the outer covering of the Jlvatma. This materialized body is also called Annamayakosa (the cask of food). Inside this annamayakosa there is the Pranamayakosa (the chest of the life breaths) . It is stated in the Taittiriyopanisad that this Pranamayakosa is separate from and existing inside the annamayakosa. The Pranamayakosa which exists inside the annamayakosa has the shape of man. The life breath which appears as the inhaling and exhaling breath is the head of the Pranamayakosa. The life breath Vyana is the ri^ht wing and Apana is the left wing, ether its soul and Prthvi (the earth) its tail. 2 Inside the Pranamayakosa, there exists the Manomayakosa (the chest of mind) , but it fills the entire interior of the Pranamayakosa. The Vijnanamayakos'a(the chest of knowledge or understanding)

exists inside the Manomayakosa. The Jivatma or the individual life dwells inside this Vijfianamayakosa and pervades the entire body. It is by the activity of Vijnanamayakoia that the Jivatma feels its individuality.

Inside the Vijnanamayakoi'.a there exists a fifth kosa (chest) called the Anandamayakosa, which is the immediate covering of Jivatma, and which has no sense of individuality. The three Koaas, Anandakosa, Vijnanakosa and Pranamayakosa together is called Suksmasaiira (the subtle body). It must be remembered that Suksmasarlra is different from Susuksmasarlra (the minute

subtle body) .

Heart is the abode of the Jivatma. Hrdi (in heart) ayam (this being Jivatma exists). So the name 'Hrdaya' (heart) is meaningful. 1 The Purusa (male being), which sits inside the heart or the Jivatma is as big as the toe according to the Kathopanisad.

The Jivatma or the Aparabrahman is without beginning. Even from the past which is beyond our thinking crores and crores of Jlvatmans had got into individuals and

when the Annamayakosas of the individuals decayed due to death, they abandoned them and entered into new individuals. The author of the Brhadaranyaka gives an explanation to the question why this Jivatma which is as free as air enters the body of man, beast, bird, tree, rock etc. and subjects itself to misery and hardship. "Where does the Jivatma originate from? How does it enter this body?" Jivatma originates from Paramatma (the soul of the universe) . As the shadow pervades the body of a man this Jivatma overshadows this body." Sri Sarikaracarya expounds it in another way; he says that the Jivatma is tied to the body by the imagination or desires of the mind.

Conclusion: No Veda is clearly defining the Atma, whether it is Paramatma or Jeevatma and hence the Brahmam. It says all NOs about it, like whether Brahmam is balck – No, White – No, Red – No; whether it is Hot – No, Cold – No; whether it is Round – No, Flat – No. It cannot be described with words, images or actions. Somebody says that I know about Brahmam, then he don’t know it and if says I don’t know, he is nearly knowing it.

Here comes the contradiction about Brahmins, if he knows the Brahmam he will become Brahmin but even though he knows it, he is unable to tell that, then how anybody can know that he knows it.

SRISTI

We will explore the modern Hindu version of SRISTI which is made at the time of SOORYA VANS (BRAHMA - Marici - Kasyapa-Vivasvan - Vaivasvata Manu-Mahabahu - Prasandhi - Ksupa-Iksvaku - Vikuksi - Sasada- Kakutstha (Puranjaya) - Anenas-Prthulasva-Prasenajit- Yuvanasva-Mandnata-Purukutsa-Trasadasyu-Anaranya- Hryasva-Vasumanas-Sutanva - Traiyyaruna-Satyavrata (Trisanku)-Hariscandra - Rohita va - Harita – Cuncu -Sudeva - Bharuka - Bahuka - Sagara - Asamanjasa- Arhsiiman-Bhagiratha-Srutanabha-Sindhudvlpa-Ayutayus- Rtuparna - Sarvakama - Sudas - Mitrasakha (Kalmasapada) - Asmaka - Mulaka - Khatvariga – Dilipa (Dlrghabariu)-Raghu-Aja-Dasaratha-SRI.RAMA).or CHANDRA VANS (BRAHMA, Am, Candra, Budha, Pururavas, Ayus, Nahusa, Yayati, Puru, Janamejaya, Pracinvan, Pravira, Namasyu, Vitabhaya, Sundu, Bahuvidha, Samyati, Rahovadi, Kaudrasvan, Matinara, Santurodha, Dusyanta, Bharata, uhotra, Suhota, Gala, Gardda, Suketu, Brhatksetra Hasti, Ajamidha, Rksa, Samvarana, Kuru, Jahnu, Suratha, Viduratha, Sarvabhauma, Jayatsena, Ravyaya Bhavuka, Cakroddhata, Devatithi, Rksa,Bhima, Pratlca,' Santanu, Vyasa, Pandu, ARJUNA), hence to make them the decedents of GODs and prove the supremacy a lot of manipulations and interpolations are made. The making of RIG VEDA (in which a single STUTI for SHIVA is not there) and making of CHATHURVARNYA are perfect examples of such manipulation.

SPROUTS, ANIMALS AND HUMANITY.

After the birth of the Trinity, while Brahma was contemplating on creation, some creations of the attribute of TAMAS originated from him unknowingly. It was AVIDYA (Ignorance), having inertia, desire, great desire, darkness and great darkness as its five branches. (The presence of huge thrust of energy made the GOD to create things without proper reasoning and at this stage BRAHMA realized the need of further research or VIDYA for the better creativity, he searched it around up to the boundaries of the universe and connected his consciousness to the plane of consciousness and found the VIDYA and conceived it and we denote it as BRAHMA married Goddess SARASWATHI). Then BRAHMA continued his contemplation. Then five kinds of immovable without the power of knowledge or brightness in and out alike, and with souls covered with darkness, originated. As these immovable are said to be prominent, the creation of them is called prominent creation. These are called Sprouts (Udbhids) like vanaspati, vriksha, pushpavati, prasoovari etc. The basic energy is from the SUN, hence the Sprouts which can convert that energy to food for the next creations had been created first and the insufficiency of diffusers for those creators made the platforms for the consumers of Sprouts.

Seeing that this creation was not sufficient, the BRAHMA again sat in contemplation. This time animals having horizontal back bones and organs of sense were created. They were called TIRYAKSROTAS, as they walked horizontally. They, such as cow etc. are having more of the attributes of darkness and less of knowledge. They traverse wrong paths due to lack of knowledge though they think otherwise. Egoism, pride and twenty-eight kinds of incapacities are their qualities. Though they possess knowledge inwardly they do not know each other. Thinking that this creation also was not sufficient, BRAHMA again engaged himself in contemplation, and there came out another creation. It was called 'URDDHVASROTAS' (flowing upwards). This third creation having the attribute mainly of Sattva moved in a lofty level. Those who were born in this creation desired for comfort and pleasure and were with the light of knowledge inwardly and outwardly.

When the third creation called DEVASRISTI (creation of gods) originated from Brahma he grew happy and contented. Even after creating thus much, Brahma did not feel satisfaction. So he made the creation of 'ARVAKSROTAS' (moving downwards). The creatures of this group were having the attributes of SATTVA, RAJAS and TAMAS in an advanced degree. So they are miserable and full of activity. They are HUMAN BEINGS. Thus having completed the creation of Udbhids ( Sprouts) ,Tiryaks (animals) and Arvaks (human beings) Brahma passed on to the creation of heavenly beings. (Visnu Purana, Arhsa 1; Chapter 5).

ASURAS: The revolving celestial bodies set Night, Day, Evening, and Morning and Brahma again sat in contemplation for water-creation which is the creation of ASURAS and PITRS (Demons and the Manes). As he was sitting in contemplation, the attribute of TAMAS (inertia) advanced in him and the ASURAS (demons) were born from his loins and thus Brahma discarded the figure of accumulated TAMAS in him which is related to the Night and hence the ASURAS are powerful in the night.

DEVAS: Next, from the face of Brahma, the DEVAS (gods) were born. They were having the attribute of Sattva (purity) thus Brahma discarded that figure of purity also which is related to the bright day and hence the DEVAS are powerful in the day. 

MANES: After this, the manes were born from Brahma. They were also discarded. They are created the evening between the day and night and the manes are powerful in the evening.

MAN: Then Brahma assumed the figure having the attribute of Rajas. From this, man, who was having more of the attribute of rajas was born. Brahma discarded that figure also. It was on very shining thing Dawn hence the men are powerful in the dawn. The four periods of Day, Night, Evening and the Dawn are considered to be the bodies of Brahma. (Visnu Purana, Arhsa 1, Chapter 5).

RAKSHASAS (Giants], YAKSAS (Demi-gods}, SERPENTS, DEVILS and GANDHARVAS.

Brahma again assumed another figure having the attribute of Rajas. Due to this BRAHMA felt hungry. Along with hunger desire also grew in him. Then the PRAJAPATI (Lord of Emanation) sat in the darkness and created some creatures which were very hungry. Uncouth with plenty of hair on the face, they ran towards BRAHMA. Of them those who said, 'don't do so, save him* became RAKSASAS (giants) . Those who said "We will eat him", became YAKSAS. (demi-gods). Because of Yaksana (Bhaksana-Food), they got the name Yaksa. Because of the dislike at seeing these creatures the hair had fallen from the head of Brahma. They crept back again into his head. Because they did 'SARPANA' (creeping up) they were called SARPAS (serpents) and as they were 'HINA' (fallen) they were called AHIS (serpents) . After this the Lord of creation became very angry and created some creatures. Because of their colour which was a mingling of red and black, they were horrible and they became PISITASANAS (those who eat flesh). Then BRAHMA began to sing and from his body the GANDHARVAS were born. Because they did 'DHAYANA' (Appreciate) of 'go' (word) when they were born, they were called GANDHARVAS.

BIRDS and OTHER, ANIMALS. Up to now Brahma was setting the scenario by creating the required creatures and here onwards he had started to take the energies kept at different orbits of energies after their last JANAM and they all are reincarnations according to their previous lives.

• After creating all these creatures, Brahma created birds, from his 'vayas' (strength), as free agents, according to their actions in the previous lives.

• Then Brahma created sheep from his breast and goats from his face. 

• From his stomach and flanks he created cows, and 

• From his legs he created other creatures such as the horse, elephant, donkey, wild bull, deer, camel, mule, antelope etc. 

• He created plants bearing fruits and bulbs from his hairs. 

Though Brahma had created vegetables and animals at the beginning of the Kalpa (world-age), they came to be properly used in sacrifices only from Tretayuga (one of the four ages) The animals such as the cow, sheep, goat, horse, mule and donkey are called domestic animals and flesh-eaters such as the leopard, animals with forked hoof such as the wild bull, elephant, monkey, birds, and other animals and reptiles, are included in the word 'wild animals'.

From here onwards the manipulation by the so called Dharma or spiritual mentors had occurred and hence I am leaving certain portions of creation of Veda, Chathurvarnya, etc which are caused the deterioration of the Hinduism by dividing the people and also forcing the people to migrate to other religions for seeking better social status.

PRAJAPATIS.

When BRAHMA saw that the subjects he had created, did not flourish, he created first the SANAKA BROTHERS and the mental sons of BHRGU, PULASTYA, PULAHA, KRATU, ARIGIRAS, MARLCI, DAKSA, ATRI AND VASISTHA, and gave these nine the name PRAJAPATIS (Lords of Emanation) . Then he created nine women named KHYATI, BHUTI, SAMBHUTI, KSAMA, PRLTI, SANNATI, URJA, ANASUYA. and PRASUTI and gave in marriage KHYATI to BHRGU, BHUTI to PULASTYA, SAMBHUTI to PULAHA, KSAMA to KRATU, PRITI to ARIGIRAS, SANNATI to MARLCI, URJA TO DAKSA, ANASUYA to ATRI AND PRASUTI to VASISTHA. The great hermits such as SANANDANA and the others created before the PRAJAPATIS were not desirous of propagation as they were wise sages who had renounced all attachments and who had been indifferent. When BRAHMA saw that they were not mindful about producing subjects he grew angry. (It was from the middle of the eye brows which were curved by his fury, that SIVA, one of the three divine figures was born). After this, BRAHMA appointed SVAYAMBHUVA, who originated from himself, and was of the same shape, as the first MANU for the protection of the subjects. This divine MANU SVAYAMBHUVA took his sister SATARUPA as wife. Two sons named PRIYAVRATA and UTTANAPADA and two daughters named PRASUTI and AKUTI were born to them. Of the two daughters PRASUTI was given to PRAJAPATI DAKSA and AKUTI TO PRAJAPATI RUCI. A son named YAJIAA and a daughter named DAKSINA were born as twins to PRAJAPATI RUCI. Twelve sons were born to YAJNA BY DAKSINA. They were DEVAS named the YAMAS of the MANVANTARA of SVAYAMBHUVA. DAKSA begot twentyfour daughters of PRASUTI. They were SRADDHA, LAKSMI, DHRTI, TUSTI, MEDHA, PUSTI, KRIYA, BUDDHI, LAJJA, VAPUS, SANTI, SIDDHI, KIRTI, KHYATI, SAIL, SAMBHUTI, SMRTI, PRITI, KSAMA, SANTATI, ANASUYA, URJA, SVAHA and SVADHA. Of these the first thirteen were given to DHARMADEVA as wives. Of the remaining daughters, KHYATI became the wife of BHRGU, SATI, the wife of SIVA, SAMBHUTI of MARLCI, SMRTI, of ARIGIRAS, PRITI of PULASTYA, KSAMA of PULAHA, SANTATI of KRATU, ANASUYA of ATRI, URJA of VASISTHA, SVAHA of AGNI, AND SVADHA of the manes. (Visnu Purana, Amsa 1; )"

THE CHILDREN OF THE PRAJAPATIS.

To PRAJAPATI BHRUGU, LAKSMI who became the wife of VISNU and two sons named DHATA and VIDHATA were born by KHYATI. These two married AYATI and NIYATI the two daughters of MERU. To the two couple’s two sons named PRANA and MARKANDU were born. From MARKANDU, MARKANDEYA was born, and from MARKANDEYA, VEDASIRAS was born. To PRANA a son named DYUTIMAN and to him a son named RAJAVAN was born. From this RAJAVAN the BHRUGU DYNASTY grew up. SAMBHUTI the wife of MARICHI gave birth to a son named PAURNAMASA. To ARIGIRAS four daughters named SINIVALI, KUHU, AND RAKAAND & ANUMATI were born by SMRITI. Three sinless sons named CHANDRA, DURVASAS and DATTATREYA were born to ATHRI by ANASUYA. Of them DATTATREYA was a HERMIT. A son named DADHOLI was born to PULASTYA by PRATITI (Priti) . That DADHOLI was the AGASTYA of SVAYAMBHUVA MANVANTARA. KSHAMA the wife of PULAHA gave birth to three sons named KARDAMA, URVARLYAN and SAHISHNU. SANTATI the wife of KRATHU gave birth to sixty thousand hermits called BALAKHILYAS. Seven sons named RAJAS, GOTHRA, URDHVABAHU, SAVANA, ANAGHA, SUTAPAS and SUKRA were born to VASISTHA by his wife URJA. These sons were the seven hermits of the third MANVANTARA. Three bright sons PAVAKA PAVAMANA and SUCHI were born to god AGNI (fire) by his wife SVAHA. Forty five sons were born to them. (Visnu Purana, Arils' a 1, Chapter 10) .

CREATION LIVING THINGS. 

Creations of Sprouts, animals, Men, Devas, Danavas and so on have been dealt with. But all these creations were pertaining to the world of gods only. Sprouts and animals were born in the earth only from PRAJAPATI KASYAPA.

The PRAJAPATI KASYAPA, have started the dynasty of Aryans and he is the first Aryan projected as GOD in the history for the sake of supremacy. Then whoever born from him and projected as his decedents are treated as GODS and extended up to SURYA VANS and CHANDRA VANS. Later in the Surya Vans or Chandra Vans the decedents could not met to the expectation and they were degraded as Sons of GODs and later the Humans. The below listed GODs are not the divine GODs and they are just the representatives of that GODs or functioning or officiating as such GODs. It can also be treated as they are the men with enlightened qualities nearer to related GODs and replaced by their successors/reincarnation on their death.

The PRAJAPATI KASYAPA the son of MARICHI married ADITI, DITI, DANU, KALIKA, TAMRA, KRODHAVASA, MANU and ANALA, the eight daughters of DAKSA. From ADITI, the DEVAS, ADITYAS, VASUS and the RUDRAS were born. DAITYAS were born from DITI and DANAVAS from DANU. The ASURAS NARAKA and KALA were born to KAJIKA. Five daughters named KRAUNCI, BHASI, SYENI, DHRTARASTRL and SUKI were born to TAMRA. OWLS were born from KRAUNCHI. BHASI gave birth to the BHASAS. HAWKS and VULTURES were born from SYENI; SWANS, GEESE and RUDDY GEESE were born from DHRTARASTRI. NATA was born from SUKI and VINATA was born from NATA. Ten daughters named MRGI, MRGAMANDA, HARI, BHADRAMATA, MATANGL, SARDULL SVETA, SURABHI, SURASA and KADRU, were born to KRODHAVASA. MRGI gave birth to animals. From MRGAMANDA, bears, young deer and BOS GRUNNIENS were born. Lions and monkeys were the sons of HARI. A daughter named IRAVATI was born to BHADRAMATA. AIRAVATA was the son of IRAVATI. Elephants were born from MATANGL. Tigers were born from SARDULL. The eight elephants supporting the globe were born from SVETA. Two daughters named ROHINI and GANDHARVL were born to SURABHI. Cattle were born from ROHINI, and horses were born from GANDHARVL. SURASA gave birth to NAGAS (serpents) and KADRU gave birth to URAGAS (reptiles). Men were born from MANU. The trees were born from ANALA. GARUDA and ARUNA were born from VINATA. SAMPATI and JATAYU were the sons of ARUNA. (Valmiki Ramayana, Aranya Kanda, Sarga 14).

It is our great tradition that allows us to open all doors and windows of our mind to know the ideas from 5 senses or with the sixth one and analyze and adopt the one which is acceptable to your wisdom. That is why I am keeping both options open even though I am not convinced with the second one. If you are getting something to back that one with genuine reasons or permutation and combinations, let me also know about it. With this I conclude the subject SRISTI.

POOJA

Pooja is a very common, well known and unavoidable thing in the life of SANATHANA HINDU DHARMA disciples, but most vulnerable, unknown and frightening with superstitions. Hence we shall explore the real meaning and rituals of pooja, and it may be interesting to know that whatever be the Gods, Ganesh, Vishnu, Shiva, Devi, Hanuman, etc. the way of doing pooja is the same or similar.

Pooja can be performed in 5 steps to 65 steps but the common practice of 16 step is widely used which is suitable for both temple and home. We shall understand first the difference of Temple and Home in concept of spirituality. In temple, the GOD is considered as a permanent resident and in Home the GOD is a guest called for a short period. The permanent resident shall have awakening, bathing, feeding, sleeping, etc as a normal human being staying with you and guest shall have limited offerings just like somebody came to stay with you for few hours.

We already discussed about 24 elements and Paramatma of Science of the GOD and its existence in every individual. So whatever offered to self is to the GOD (Maha Vishnu and Garbho Dakasayi Vishnu) also, but as discussed earlier to enlighten the good elements and worship the Paramathma (Kshiro Dakasayi Vishnu) in different forms according to the need of various energies, we are doing the pooja.

In homely atmosphere, due to lack of purity, it is better to keep the idols as it is (It contains 5 elements in stula (physical) and all the 19 elements in sookshma (sub atomic)) and bring the Paramaathma from the universe to activate the Deity and release it to the universe after the offerings.

In the temple, the premise is kept with purity and divine, hence the 24 + 1 GOD particles are always intact and activated. Hence the UCHCHADANA is not required as it warrants for homely procession.

The 5 step Pooja (Pancha Upachara)

The Preparatory Steps which are common to all Poojas

• Take bath and wear clean clothes

• Lit a lamp near the Pooja place

• Just Pray to Sri. Ganesh ( Ohm Shree Ganapathaye Namah, full Gajananam Bhootha Ganadhi Sevitham or other your favorite Ganesh STUTI, intact it will be the most effective due to your devotion)

• Offer a Pranam to your Guru or Spiritual Mentor.

1. Offer Kunkum with Manthra “Ayim PrathivyAtmanE Namah; Gandham SamarpayAmi” (I am worshipping the Panchbhootha “Earth” with Saffron).

2. Offer Flowers with Manthra “Hyim AkAsAtmanE Namah; Pushpam SamarpayAmi” (I am worshipping the Panchbhootha “Sky” with Flowers), (The selection of flowers and style of offering according to deity shall be advisable).

3. Offer Dhoopam with Manthra “Yam VayvAtmanE Namah; Dhoopam agrapayAmi” (I am worshipping the Panchbhootha “Air” with Incense)

4. Offer Deepam with Manthra “Rum AgnyAtmanE Namah; Deepam DarsayAmi” (I am worshipping the Panchbhootha “Fire” with Light/Lamp)

5. Offer Phal or Guda with Manthra “Vam amruthAtmanE Namah; Naivedyam SamarpayAmi” (I am worshipping the Panchbhootha “Water” with Fruits/Jiggery) (The selection of Phal according to deity shall be beneficial).

• The Pooja is concluded with a single line prayer to all the Panchabhootha

Offer Akshithas with Manthra “Sam sarvAtmanE Namah; sarvOpakAran SamarpayAmi” (I am worshipping the All the Panchbhootha with Yellow rice)

The 16 step Pooja (Shodasa upachara)

After the Preliminary steps as discussed above,

Step 1: DHYANA and AVAHANA:

If the Sankalpa of GOD is in Guest appearance like a Homely Pooja, you have to do the AVAHANA (Inviting) to get that form of energy to your idol or picture. If the Sankalpa is permanent like a temple atmosphere it shall be a DHYANA to awaken the energy for Pooja. It is clearly visible the priest is ringing the bell before opening the DWAR of GARBHGRAHA and entering the DEVASTHANA. It is normal that you shall get annoyed when somebody enters to your room without knocking the door. But you have to inform and make ready, that form of Paramatma for accepting the offerings. 

DHYANA: Sitting before the Image or Idol of your deity, meditate on his form or make the optimum Sankalpa which you can have about that deity.

AVAHANA: Invoking the deity into the pictures or idol through prayers and transforming the object to potent and holy. The Sadhak believes that and express through Manthra that "God, I know you are everywhere. I know you are also in this Photograph/Idol; the picture or idol is the GOD sitting opposite to me and accepting my Pooja, Prayers and Offerings.

Step 2 ASANA:

This step is offering the God a seat. This is done by just touching the real base of idol or picture itself, as if asking God to sit. Mentally imagine each step- Like God coming and sitting in front of us etc.

Step 3 PADHYA:

In this step God's feet are washed with water. (This is a custom followed in India- where the feet of holy men are washed when they come to a house.) Washing feet of the idol is done by pouring a few drops of water before the GOD. 

Step 4 ARGYA:

Water is offered to God to wash his hands. This is again done by pouring a few drops of water before the GOD.

Step 5 ACHAMANYA AND MADHUVARGA:

ACHAMANYA: Water is offered to wash his mouth and face. This is again done by pouring a few drops of water before the GOD.

MADHUVARGA: (Madhu-Honey) is a beverage made of honey and milk is offered for the God to drink. This is offered to GOD by keeping the vessel mixed with honey and milk in front of the GOD.

Step 6 ABHISHEKAM OR SNANAM:

Abishekam literally means bathing (GOD). For an Idol, a few drops of water can be poured on the idol and then dried. For a picture it is sufficient if you pour a few drops of water before the image. In addition to water, you can pour milk, rose water, water mixed with sandalwood paste etc.

Step 7 VASTRA:

It is offering of dress to the GOD including an upper garment. Usually flowers are offered in place of these. But you can also offer a piece of cloth.

Step 8 ANULEPANA or GANDHA:

Sandalwood powder and kum-kum is offered to the GOD.

Step 9 UPAVEEDA or ABHARANA:

It is putting on the sacred thread. It may also offering of ornaments made of Gold/Silver/Stones etc. While doing this, imagine putting a necklace on God and then place a flower at his feet.

Step 10 PUSHPA MALA and ARCHANA:

PUSHPAMALA: It is offering a garland of flowers in front of image or draped around the neck of idol. 

ARCHANA: Flowers of various types are offered to the Lord along with the chanting of its holy names. (Different type of Archana for different purposes shall be done after the Pooja).

Step 11 DHAOOP:

Then show the LORD an incense stick. The incense (agharbathi) can be light it and circled in clockwise manner three times in front of the GOD.

Step 12 DEEPAM:

This is offering of a lighted lamp. This can be an oil lamp.

Step 13 NIVEDYA:

It is offering the GOD food - fruits or cooked food. The food offered to GOD - usually bananas, apples, oranges, sweets and freshly cooked rice, is called PRASADAM and one can eat this food right after the pooja is completed.

Step 14 ARTHI:

Light camphor and show it in front of the deity and at the same time as reciting prayers. This light can be circled in front of GOD three times in a clockwise manner, and after praying you can take from the flame by putting your hands to the tip of the flame and then to your eyes.

Step 15 NAMASKARA and PRADIKSHANA:

NAMASKARA: It is Pranama; offer flowers at the feet of God indicating your surrender to him. Then you prostrate before the deity. In home then offer all your prayers/songs etc. (It shall be Danda or Sranshtanga Namaskara for Gents and Panchanga Namaskar for ladies).

PRADIKSHANA: It is the circumambulation around the deity. In temple then offer all your prayers/songs etc.

Step 16 UCHCHATANA:

It is taking leave to the GOD; the divine energy is allowed to return to the universe in home or allow interacting with devotees in temple or to sushupthi till next offering.

The selection of flowers, food, etc shall be suitable to the deity and to your mind frame which may give ultimate satisfaction and divinity. There are THANTHRAS showing white flowers, red flowers, red cloth, yellow cloth, offering with palm towards up and down (The deity on earth – down and on the Chair like Devi RUDRA – up), etc. can learn if interested but it doesn’t matter until you are doing with your maximum dedication.

DARSANAS

Darsana means sight or vision. In the Vedanta philosophy, the first question is what is the source of everything? There are philosophers who saw different stages of the original source, and explained philosophy according to their vision. These are known as Darsanas. They are also known as Sad-Darsanas (six systems of philosophy).

1. Nyaya Darsana 

Nyaya means the science of logic and expediency. It is also known as Tarka Shastra. This was composed by Sage Gautama and contains passages, which establish by means of disputation that God is the creator of this universe. It establishes the existence of God by means of inference.

2. Vaiseshika Darsana 

Vaisesika, philosophy of specialised logic, maintains that the combination of atoms is the cause of the cosmic manifestation. It was composed by Maharshi Kanada He was the first philosopher who formulated ideas about the atom in a systematic manner.

Nyaya and Vaiseshika deal mainly with physics, chemistry and other material sciences and include reasoning or logic. Metaphysical studies or search for knowledge of God, however, formed the ultimate aim of the study of these saastras also.

3. Sankhya Darsana 

Sankhya, philosophy of analytical study, maintains that the material nature is the cause of the cosmic manifestation. Sage Kapila composed it.

4. Yoga Darsana 

Yoga, philosophy of mystic perfections, maintains that universal consciousness is the cause of the cosmic manifestation. It was composed by Padanjali Maharshi. He is the first systematiser of the Yoga school. 

5. Purva Meemamsa Darsana 

Sage Jaimini composed the sutras for the Purvameemamsa, philosophy of actions and reactions, maintains that fruitive activities are the cause of the cosmic manifestation. This book consists of 12 chapters - 1000 Adhikaranas in all. In these Adhikaranas, selected Vedic verses are examined in details. In the 1000 Adhikaranas a thousand types of problems are taken up and various arguments against an apparent explanation are raised before coming to a conclusion. 

6. Uththara Meemamsa Darsana

The Uttarameemamsa deals with Vedanta and is thus close to the philosophy of the Upanishads. Maharshi Veda Vyasa composed Uththara Meemamsa.

Shankaracharya Peethas

Adi Shankaracharya was one of the most notable philosophers as well as Savants of India. In his short life span of thirty-two years, he became one of the greatest teachers of the Vedas. He was a major proponent of the Vedanta tenet that 'Lord Brahma and men are of one essence and every individual should try to develop this vision of oneness'. As per him, God is one and the only way to achieve salvation is through the study of the Vedas. He founded four Shankaracharya Peethas (spiritual centers) in the four corners of India, which uphold his teachings.

Shankaracharya Ashrams in India Adi Shankaracharya established four peeths or maths in the four corners of India. Known as Amnaya Peethas, Shankaracharya Ashrams count amongst the most revered pilgrim destinations in the country. The heads of these four institutions are considered the principal Shankaracharyas in India.

Vedanta Jnana Peeth, Sringeri (South India) Sringeri is situated in Karnataka, on the embankment of river Tunga. Great sages like Vibhan-daka, Rishyashringa, etc have meditated here in the ancient times. The serene and calm environs of Sringeri charmed him and he established his first Vedanta Jnana Peetha here. He installed there the idol of Sri Sharada, the Goddess of Learning, and named Sureshwara as the Head of that Sharada Peetha.

The three other Adi Shankracharya Maths in India are as follows-

Govardhanamath is a monastery located in the city of Puri in Odisha state (India). It is associated with the Jagannath temple and is one of the four cardinal mathas founded by Adi Shankara in the 8th century CE. The deities here are Jagannath (Bhairava) and the devi is Vimala (Bhairavi). The mahavakya is Prajnana Brahma.There are shri vigraha of Goverdhananatha Krishna andArdhanareshwara Shiva installed by Adi Shankara.

Dwaraka pīţha or Dwarakamaţh is ancient monastery situated in the coastal city of Dwaraka, Gujarat, India. It is one of the four cardinal mathas or seats of learning founded by Adi Shankara in 8th Century CE, and is the pascimāmnāya matha, or western matha. It is also known as the Kālikā Matha, and per the tradition initiated by Adi Shankara it represents Sama Veda.

Jyotirmath is also called Jyotirmath is a city and a municipal board in Chamoli District in the Indian state of Uttarakhand. It is home to one of the four cardinal pīthas established by Adi Shankara. Adi Shankara established Badrinath as a pilgrimage site in the ninth century.

Advaita Vedanta

The Basic Concepts of Advaita Vedanta

The Advaita Vedanta focuses on the following basic concepts:

Brahman, atman, vidya (knowledge), avidya (ignorance), maya, karma and moksha.

(1) Brahman is the Ultimate, Supreme Reality. Brahman is eternal. Brahman is beyond words. It is beyond names and forms. Brahman can not be perceived nor could it be described by words. It is beyond senses and intellect. It is indefinable. However, if at all it has to be described; Brahman can be considered as Pure Consciousness.

In Vedanta philosophy, the svaroop of Brahman is referred to as Sachchidananda. Brahman is Sachchidananda i.e. Sat-Chitta-Ananda(Pure Existence-Pure Consciousness-Pure Bliss). Brahman is eternal, immutable, inexpressible and unthinkable pure-existence, but it is not the cause or the creator of the universe.

(2) Atman is the inmost Self or Spirit of man but different from the ‘empirical ego’. Atman is the fundamental, ultimate, eternal, immutable pure consciousness. Thus, it appears that Brahman is the ultimate reality behind all world-objects and Atman is pure spirit in all beings. Truly speaking, both Brahman and Atman are not different realities. They are identical. For practical purposes, they are referred to separately, which they are not. They are the eternal, all-pervading realities underlying all existence. They are two different ‘labels’ for one and the same reality behind all the objects, all matter, all beings of the universe.

(3) Maya is the unique power (shakti) of Brahman. Maya is trigunatmika; it has three gunas or attributes. But Shuddha Brahman is nirguna and is free from attributes. Shuddha Nirguna Brahman alone is the Supreme Reality. When Nirguna Brahman comes to acquiesce Maya and acknowledges the gunas of maya, it is known as Saguna Brahman. Saguna Brahman is God, the creator, sustainer and destroyer of the world. Saguna Brahman is Ishvara or a ‘personal god.’ Man worships gods in different forms and names.

(4) Brahman manifests itself in the world with the help of Maya. The world and the world objects come into existence due to the power of maya. Maya and its creation is termed illusory. It does not mean that the world is not real. Unreality and illusion are different. An illusion may not be an unreality for an illusion is grounded in reality. Reality is that which exists on its own. Maya is dependent on Brahman. Maya has created the world of appearances. So the world is illusion. But this does not mean at all that the world is non-existent. The AdvaitaVedanta, with the help of the famous “rope–snake” illustration, maintains that ‘it is neither ultimately real, nor wholly unreal, illusory and non existent.’

(5) Avidya (ignorance) has its seat in the human intellect. Avidya means not only absence of knowledge, but also erroneous knowledge. A man trapped in Avidya does not know what is real and thinks that the appearances are real. An individual identifies himself with empirical self. He equates his existence with the physical body. Under the influence of Maya and Avidya, he dissociates himself from the Ultimate Reality. When the man acquires knowledge, the duality of the self and Brahman disappears. He realizes that the self is really one with Brahman. This realization of the self puts an end to the ignorance (avidya).

(6) Moksha is freedom from bondage of ignorance. Man suffers in the grip of incessant desires and ignorance. Upon realization of the self, one becomes free from the shackles of desires, aspirations, passions, karma and avidya. This is Moksha (kaivalya) or liberation. Moksha is to be attained here and now during this life-span only.

(7) Knowledge and truth are of two kinds: the lower one and the higher one. The lower, conventional knowledge and truth is referred to as vyavavahrika satya. It is a product of the senses and the intellect. The higher one is referred to the paramarthika satya. It is absolute. It is beyond words, thoughts, perception or conception. It is in no way, related to the senses and the intellect. It is non-perceptual and non-conceptual. It is a product of sublime intuition and "divine vision". The higher knowledge and truth brings about radical transformation in an individual so it is soteriological.

(8) Advaita Vedanta recognizes the six pramanas (sources and criteria of valid knowledge) on the basis of the Mimamsa school of Kumarila Bhatta. They are as follows: 

(1) Perception (pratyaksha) 

(2) Inference (anumana) 

(3) Testimony(shabda) 

(4) Comparison (upamana) 

(5) Postulation (arthapatti) 

(6) Non-cognition (anupalabdhi)

PANCHABHUTA.

Prthvi (earth), Ap (water), Tejas (fire), Vayu (air) and Akasa (ether) are the Pancabhutas (five elements) . The whole visible world is composed of one or more of these five elements. This is called the Pancabhautikasiddhanta (doctrine of five elements).

Besides these five dravyas (elementary substance), people in Bharata have reckoned Time, space, soul and mind also as Padarthas or categories. Dravya, one of the seven categories according to Nyaya Vaigesikasutras, has nine svabhavas (inherent properties). The seven Padarthas of Vaisesika are Dravya, Guna, Karman Samanya, Visesa, Samavaya and Abhava.

(1 . Vaiies'.ka:- One of the six principal darsanas or systems of Philosophy founded by Kanada.

2. Padartha:- Anything which can be named ; a category.

3. Dravya:- An elementary substance, the substratum of properties.

4. Guna :-A characteristic or property of all substances.

5. Karman:- Motion, action.

6. Samanya:- General characteristic.

7. Viiefa:- A peculiar attribute, the eternal distinguishing factor of each of the nine dravyas.

8. Samavaya:- Intimate union, inseparable inherence or existence of one thing in another.

9. Abhava:- Nullity or negation.

Sankhyas:- followers of the Sankhya philosophy.

Advaitins:- followers of the Advaita philosophy.

Mimarhsakas:- followers of the Mlmarhsa system of philosophy.

Paramatma:- The supreme being.

Jivatma:- The individual soul enshrined in the body.

Karya:- Evolute.)

The word 'Padartha' has got a very wide meaning. The word 'matter' in English cannot indicate the full significance of the word Padartha. Kanada in his VaiSesika sutras has given the name 'Artha' combining in it the three svabhavas, Dravya, Guna and Karman. Of the above seven padarthas Prasastapada, the famous logician, has included only the first six in his book 'Padarthadharma Samgraha'. The Vaisesikas of a later period included 'abhava' also and raised the number of arthas to seven. Gautama, the Nyayasutrakara and Vatsyayana, the yayabhasyakara, and all their followers accepted the number of arthas as seven.

All that can be perceived by the senses are included in the seven Padarthas according to the systems of Nyaya and Vaisesika. Excepting abhava all the other six are bhavas. Kanada has dealt with 'abhava' but has not treated it as a category. Pra:'astapada has not mentioned about'abhava' at all. Gautama deals with sixteen Padarthas. The Mimarhsakas take into account only five Padarthas and the Sankhyas count only two Padarthas viz., Prakrti and Purusa. Advaitavadins reckon only two Padarthas and to them they are Cit and Jada 'Atma and Anatman).

Vi.'istadvaitins add god also to the above and make the number of Padarthas three. According to Nyaya Vais'esikasutras there are seven Padarthas and they comprise nine kinds of Dravya which

are the Pancabhutas (five elements) , Kala (time), Dik (space) , Atma (soul) , and Manas (mind) . They are described below:

1) Prthvi. (earth). The characteristic of this padartha is smell. Prthvi is of two kinds, Nitya (eternal) and Anitya (perishable). Nitya is in the form of atom (paramynu) and anitya in the form of Kiirya. They are classified into body, sense organs and objects.

2) Jala (water). Jala has a cold touch. It is of two kinds Nitya and Anitya. Nitya is in the form of paramanu (atom); Anitya in the form of Karya.

3) Agni (fire). It generates heat. It is of two kinds, Nitya and Anitya. Nitya is in the form of aramanu and Anitya, in the form of Karya. There are four kinds of Agnis : Fire of the earth, fire of the sky, fire of the stomach (digestive power) and the fire commonly used.

4) Vayu (air). It is without form but with the sense of touch. It is also of two kinds. Nitya in the form of paramanu and Anitya in the form of Karya.

5) Akasa (ether). This is the carrier of sound. It is single and eternal.

6) Kala (time). It is general cause for all actions embracing the elements. It is also single and eternal.

7) Dik. Places like north, south, east and west which are eternal.

8) Atma (soul) . It is related to knowledge and is of two kinds, Jivatma and Paramatma.

9) Manas (mind). It is the sense-organ to enjoy pleasures. It is in the form of paramanu and eternal.

In Ashtangahrudaya, the basic book of Ayurveda by Vaghbhat, the Pritvi is narrated as Bones and Flesh (Anatomy), Water as all the liquids like blood, urine, saliva, etc.(Digestive system), Agni as the temperature of the body or blood(Circulatory System), Vayu as the gaseous substance including oxygen and Carbone dioxide (Respiratory System) and Akash is as the mind (Psychological system).

In simple interpretation, we can see the darkness covering everything from our vision and by lighting a small fire we can see the object; reveals that the attribute FORM is linked with FIRE and been observed by the EYEs. Similarly the TASTE is felt when the saliva dissolving the substance and identify the taste, hence it is an attribute of WATER and linked with mouth and tongue. SMELL normally gets through the AIR and felt through the nose. Touch is the attribute of Skin, nail, hair, etc and belongs to EARTH and Finally SOUND is the attribute AKASH, the space directly interacting with sound waves and felt through Ears ( As the air column in the Eustachian tube is controlling the hearing, it may sometimes related to Air also) . The PRANAV (AUM) is the sound created by the universe due to its motion, it is contributed by all the celestial objects and living organisms. That is why the music is directly affecting our mental conditions. The AKASH (Mind) is getting happiness or becoming sad on good or bad FOOD, VIEW, SMELL, TOUCHING and SOUND out of which mouth, eyes and nose can be closed or hesitated to intake by Neuro-system, but Touch and Sound can be avoided only by an external action. So the conclusion is that there is an interference between all the Tavas with AKASH, by closing eyes you can see things, hear voice, smell, taste and touch in dreams.

MAHABHARATH THE FACTS AND FIGURES

• Mahabharata Yudh was in 5561 BC. The scientific evidence shows that the Dwaraka drawn to Sea and the NASA software Voyager shows such an event happening in Dwarka in 5525 BC and 5524 BC.

• The Gadhaari cursed Sri.Krishna for the destruction of his Tribe and Decedents within 36 years from the end of the war. Hence Mahabharat War was in 5561 BC.

• Sri Krishna was 106.5 year Old at the time of Swargarohan.

• Arjun and Sri Krishna were born in same year and had same age.

• Bhimsen is 1 year Elder than Sri. Krishna and till the Rajasooya, Sri Krishna whenever visited his Aunty was offered Bowed Pranam to Yudhishtir and Bhim along with Aunty and other of Pandav were offered Namaskar to Krishna.

• Duryodhan and Bhimsen were born in same night same time.

• The Ayudh Pariksha where Karna came and challenged Arjun and he was sworn in as King of Angadesh (exhibition and examination of skills) was conducted at an age of 29 to Arjun.

• Sri Krishna’s Son Samba married Duryodhan’s Daughter Lakshana.

• When died at the shore of Symanthpanchaka, Duryodhan was 72 years old.

• The Yudhishtir at the age of 110 went to Swarg after Vanaprastha.