http://raghu-vraghava.blogspot.com/
chirappeenum chelvamum eenum araththin Ongu
aakkam aevano oyirkku
चिराप्पीनुम चेल्वमुम ईनुम अरथ्थिन ऊंगु
आक्कम एवनो उयिर्क्कू
சிறப்பீனும் செல்வமும் ஈனும் அறத்தின் ஓங்கு
ஆக்கம் ஏவனோ உயிர்க்கு
virtue will onfer heaven and wealth and what greater source of happines can one possess than beholding virtue.
Tantric meaning:
ஆக்கம் ஏவனோ உயிர்க்கு...आक्कम एवनो उयिर्क्कू....That which is the cause of creation.
அறத்தின் ஓங்கு....अरथ्थिन ऊंगु...because of is virtue that it exposites.
சிறப்பீனும் செல்வமும் ஈனும் ....चिराप्पीनुम चेल्वमुम ईनुम ...is looked upon as a merciful(cherappu) and undisputable Lord of.. (full of wealth)
Sunday, June 21, 2009
திருக்குறள் ...तिरुक्कुरल अनुभाग ३...चंद..१
http://raghu-vraghava।blogspot.com/
ओलुक्कथ्त्हू नीथ्थार पेरुमै
विलुप्पथ्त्हू वेंदुम पनुवल तुनिवु
ஒழுக்கத்து நீத்தார் பெருமை
விழுப்பத்து வேண்டும் பனுவல் துணிவு
THE SETTLED CODE OF EVERY RULE REQUIRES,AS HIGHEST GOOD,THEIR GREATNESS WHO, RENOUNCING ALL,TRUE THEIR RULE AS STOOD.
TANTRIC MEANING:
ஒழுக்கத்து நீத்தார் பெருமை
ओलुक्कथ्त्हू नीथ्थार पेरुमै
WIHDRAWAL,SACRIFICE IS THE BEST FORM OF RIGHTEOUSNESS.
विलुप्पथ्त्हू वेंदुम पनुवल तुनिवु
விழுப்பத்து வேண்டும் பனுவல் துணிவு
FOR LIBERATION ONE SHOULD PURSUE TAPAS(MANTRA)
விழுப்பத்து வேண்டும் ...विज्हुप्पथ्त्हू वेंदुम ....NEED FOR LIBERATION.
PANUVAL TUNIVU....PANUVAL..."METER" ALSO "MANTRA","SOUND","URGE"... ETC.
TUNIVU...DARE...DARING
ओलुक्कथ्त्हू नीथ्थार पेरुमै
विलुप्पथ्त्हू वेंदुम पनुवल तुनिवु
ஒழுக்கத்து நீத்தார் பெருமை
விழுப்பத்து வேண்டும் பனுவல் துணிவு
THE SETTLED CODE OF EVERY RULE REQUIRES,AS HIGHEST GOOD,THEIR GREATNESS WHO, RENOUNCING ALL,TRUE THEIR RULE AS STOOD.
TANTRIC MEANING:
ஒழுக்கத்து நீத்தார் பெருமை
ओलुक्कथ्त्हू नीथ्थार पेरुमै
WIHDRAWAL,SACRIFICE IS THE BEST FORM OF RIGHTEOUSNESS.
विलुप्पथ्त्हू वेंदुम पनुवल तुनिवु
விழுப்பத்து வேண்டும் பனுவல் துணிவு
FOR LIBERATION ONE SHOULD PURSUE TAPAS(MANTRA)
விழுப்பத்து வேண்டும் ...विज्हुप्पथ्त्हू वेंदुम ....NEED FOR LIBERATION.
PANUVAL TUNIVU....PANUVAL..."METER" ALSO "MANTRA","SOUND","URGE"... ETC.
TUNIVU...DARE...DARING
திருக்குறள் तिरुक्कुरल ತಿರುಕ್ಕುರಲ್ अनुभाग २- कुरल १
http://raghu-vraghava।blogspot.com/
वां निन्द्रू उलगम वलंगी वरुधालाल
तान अमिल्द्हम एंड्रू उनर्र पात्रु
வான் நின்று உலகம் வழங்கி வருதலால்
தான் அமிழ்தம் ஏன்று உணரர் பாற்று
TRADITIONAL MEANING...BY CONTINUANCE OF RAIN THE WORLD IS PRESERVED IN EXISTENCE,IT IS THEREFORE WORTHY TO BE CALLED AN AMBROSIA.
TANTRA MEANING:
வான் நின்று உலகம் வழங்கி ...वां निन्द्रू उलगम वलंगी ....BY IT OMNIPRESENT RAYS BEING SHOWERED FROM THE SKY CONTINUOUSLY...
वरुधालाल....வருதலால்....CUSTOMARY GRANT THAT IS NATURAL FOR THE SUSTENANCE OF CREATION.
தான் ....तान....THAT...WHICH IS INDICATED AS CAUSA-CAUSANS
அமிழ்தம் ...अमिल्द्हम......AMRIT...INDESTRUCTABLE POWER OR FORCE.
ஏன்று உணரர் பாற்று.....एंड्रू उनर्र पात्रु.....IS SO FELT BY VIRTUE.
वां निन्द्रू उलगम वलंगी वरुधालाल
तान अमिल्द्हम एंड्रू उनर्र पात्रु
வான் நின்று உலகம் வழங்கி வருதலால்
தான் அமிழ்தம் ஏன்று உணரர் பாற்று
TRADITIONAL MEANING...BY CONTINUANCE OF RAIN THE WORLD IS PRESERVED IN EXISTENCE,IT IS THEREFORE WORTHY TO BE CALLED AN AMBROSIA.
TANTRA MEANING:
வான் நின்று உலகம் வழங்கி ...वां निन्द्रू उलगम वलंगी ....BY IT OMNIPRESENT RAYS BEING SHOWERED FROM THE SKY CONTINUOUSLY...
वरुधालाल....வருதலால்....CUSTOMARY GRANT THAT IS NATURAL FOR THE SUSTENANCE OF CREATION.
தான் ....तान....THAT...WHICH IS INDICATED AS CAUSA-CAUSANS
அமிழ்தம் ...अमिल्द्हम......AMRIT...INDESTRUCTABLE POWER OR FORCE.
ஏன்று உணரர் பாற்று.....एंड्रू उनर्र पात्रु.....IS SO FELT BY VIRTUE.
Sunday, June 14, 2009
मासानां मार्गासीर्शोस्मी
http://raghu-vraghava।blogspot।com/
http://tiruppavai.net/about.html
Sri Andal, one of the twelve Alwars and the only female saintess, lived in the first half of 8th century A।D. Some scholars fix the possible date of Andal as far back as 3000 years B.C. Andal was born at Srivilliputhur near Madurai, in the Tamil month Adi, with the birth-star Pooram, on a Tuesday, on the fourth day of the bright fortnight. Andal was a treasure-trove infant, obtained in the Tulasi garden, in the premises of the temple of Sri Vatapatra Sai. Perialwar, her father, found her while tending the garden and brought her up as an adopted child. Andal grew up in holy surroundings, worshipping the Deity and listening to holy discourses, Vedas, Epics, Bhajans, Keerthans, etc॥ From childhood onwards she listened to the Leelas (pranks) of Krishna with rapt attention and developed a deep love to the Lord.A DIVINE CHILD Andal helped her father in weaving flower garlands to offer to the temple Deity every day. One morning, Perialwar observed her wearing and adorning herself with the flower-garland intended for the Deity and herself looking into a mirror and enjoying . He considered this as an act of sacrilege and, with great anguish, failed to offer the garland to the Deity on that day. The Lord appeared in his dream and informed him that He relished only the garland worn by Godai and that in future flower garlands worn by Godai alone be offered to Him. Perialwar relaised the divinity in Godai, and from thence she was reputed as “Andal” (one who ruled Bhagwan) and “Choodi Kodutha Nachiar” (patroness who would offer flowers after adorning herself). It became a routine for Andal to wear the flower garland prior to offering to the Deity.LOVE FOR KRISHNA As Andal grew up, day by day, her love for Krishna also increased and she resolved to marry Him. When Andal attained adolescence, Vishnuchittar was amazed at her conviction to marry Krishna. She was advised to observe Margali Bath rituals, which was a custom of yore for marriageable girls to have choice husbands. Andal imagined herself as a cow-girl at the time of Sri Krishna, collecting all girls at Ayarpadi at dawn during the Margali month, day after day performing the ritual on the banks of the river Yamuna and bathing the Deity. This procedure, expressed lucidly in thirty Hymns, awakening her mates and proceeding to the river-bed, with Bhajan and Keerthan and to bath the Deity, is the topic of Tiruppavai. Apart form Tiruppavai , Andal also sung 143 Hymns in Nachiar Tirumozhi in which her expression of intense love to Krishna, in varying moods of bridal love--tender hope, utter dejection, joyful triumph, woeful sorrow and total surrender--are depicted. Andal concluded that Lord Krishna was none else than the Deity of Sri Rangam--Lord Ranganatha-- and chose Him as her Consort.
It's Margali month, moon replete and the day is proper We shall bathe, girls of Ayarpadi prosperous Will you move out? You wealthy adorn'd fine jewels; Narayana, son of relentless Nandagopala, Whose job wielding a sharp spike ever alert and The lion cub of Yasoda with eye gracious And the lad with dark complexion, handsome eye And face sunny bright pleasant as moon Sure shall grant us the desire soon To the esteem of this earth as a boon; Oblige, involve, listen and consider, our damsel.
http://tiruppavai.net/about.html
Sri Andal, one of the twelve Alwars and the only female saintess, lived in the first half of 8th century A।D. Some scholars fix the possible date of Andal as far back as 3000 years B.C. Andal was born at Srivilliputhur near Madurai, in the Tamil month Adi, with the birth-star Pooram, on a Tuesday, on the fourth day of the bright fortnight. Andal was a treasure-trove infant, obtained in the Tulasi garden, in the premises of the temple of Sri Vatapatra Sai. Perialwar, her father, found her while tending the garden and brought her up as an adopted child. Andal grew up in holy surroundings, worshipping the Deity and listening to holy discourses, Vedas, Epics, Bhajans, Keerthans, etc॥ From childhood onwards she listened to the Leelas (pranks) of Krishna with rapt attention and developed a deep love to the Lord.A DIVINE CHILD Andal helped her father in weaving flower garlands to offer to the temple Deity every day. One morning, Perialwar observed her wearing and adorning herself with the flower-garland intended for the Deity and herself looking into a mirror and enjoying . He considered this as an act of sacrilege and, with great anguish, failed to offer the garland to the Deity on that day. The Lord appeared in his dream and informed him that He relished only the garland worn by Godai and that in future flower garlands worn by Godai alone be offered to Him. Perialwar relaised the divinity in Godai, and from thence she was reputed as “Andal” (one who ruled Bhagwan) and “Choodi Kodutha Nachiar” (patroness who would offer flowers after adorning herself). It became a routine for Andal to wear the flower garland prior to offering to the Deity.LOVE FOR KRISHNA As Andal grew up, day by day, her love for Krishna also increased and she resolved to marry Him. When Andal attained adolescence, Vishnuchittar was amazed at her conviction to marry Krishna. She was advised to observe Margali Bath rituals, which was a custom of yore for marriageable girls to have choice husbands. Andal imagined herself as a cow-girl at the time of Sri Krishna, collecting all girls at Ayarpadi at dawn during the Margali month, day after day performing the ritual on the banks of the river Yamuna and bathing the Deity. This procedure, expressed lucidly in thirty Hymns, awakening her mates and proceeding to the river-bed, with Bhajan and Keerthan and to bath the Deity, is the topic of Tiruppavai. Apart form Tiruppavai , Andal also sung 143 Hymns in Nachiar Tirumozhi in which her expression of intense love to Krishna, in varying moods of bridal love--tender hope, utter dejection, joyful triumph, woeful sorrow and total surrender--are depicted. Andal concluded that Lord Krishna was none else than the Deity of Sri Rangam--Lord Ranganatha-- and chose Him as her Consort.
It's Margali month, moon replete and the day is proper We shall bathe, girls of Ayarpadi prosperous Will you move out? You wealthy adorn'd fine jewels; Narayana, son of relentless Nandagopala, Whose job wielding a sharp spike ever alert and The lion cub of Yasoda with eye gracious And the lad with dark complexion, handsome eye And face sunny bright pleasant as moon Sure shall grant us the desire soon To the esteem of this earth as a boon; Oblige, involve, listen and consider, our damsel.
Saturday, June 13, 2009
तिरुक्कुरल
http://raghu-vraghava।blogspot.com/
अगर मुदल एलू थ्थेल्लाम आदि भगवन मुदत ट्रे उलगु
அகர முதல ஏழுத்தெல்லாம் ஆதி பகவன் முதற்றே உலகு
The alphabet begins with A;So does the Universe, with God.
Tantrik Meaning(hidden meaning)
Agaram(Agraham...Sacred place,Emanating from,Hiranya garbham).
Mudhala(Mudhalawnavai,among them...all encompassing,Prominence,primordial,foremost)
Aeluththaellam(Alphabet...syllable,sound...Aksharaanaam Akaarosmi....,That which emanated from Agraham...hiranya garbham).
Aadi...the foremost,first,nothing beyond a starting point...Adhai(that which connects to the core)
Bhagavan(Lord Almighty)...Pagirbhavan...Pagavan(that which shares,manifests)/.
mudhattrea.....from him/it that emanates...starting point from where it manifests)
Ulagu....Universe(Ul-Adangiyavai-Aagum)
Like the Hiranyagarbha(apourushaeya) that arises,self exposes itself,it is its manifestation in the personification of the universe through Bhagavan which is the foremost point of creation.
अगर मुदल एलू थ्थेल्लाम आदि भगवन मुदत ट्रे उलगु
அகர முதல ஏழுத்தெல்லாம் ஆதி பகவன் முதற்றே உலகு
The alphabet begins with A;So does the Universe, with God.
Tantrik Meaning(hidden meaning)
Agaram(Agraham...Sacred place,Emanating from,Hiranya garbham).
Mudhala(Mudhalawnavai,among them...all encompassing,Prominence,primordial,foremost)
Aeluththaellam(Alphabet...syllable,sound...Aksharaanaam Akaarosmi....,That which emanated from Agraham...hiranya garbham).
Aadi...the foremost,first,nothing beyond a starting point...Adhai(that which connects to the core)
Bhagavan(Lord Almighty)...Pagirbhavan...Pagavan(that which shares,manifests)/.
mudhattrea.....from him/it that emanates...starting point from where it manifests)
Ulagu....Universe(Ul-Adangiyavai-Aagum)
Like the Hiranyagarbha(apourushaeya) that arises,self exposes itself,it is its manifestation in the personification of the universe through Bhagavan which is the foremost point of creation.
Wednesday, June 10, 2009
भागवत गीता
sarva-dharman parityajya
mam ekam saranam vraja
aham tva sarva-papebhyo
mokshayishyami ma sucah
Abandon all Faith on which you believe to exist in this universe and just surrender unto Me Vraja(Vast Expanse that is infinitesimal).I shall deliver unto you the Liberation that is truth.That Liberation which makes existence without bondage,without worry.
mam ekam saranam vraja
aham tva sarva-papebhyo
mokshayishyami ma sucah
Abandon all Faith on which you believe to exist in this universe and just surrender unto Me Vraja(Vast Expanse that is infinitesimal).I shall deliver unto you the Liberation that is truth.That Liberation which makes existence without bondage,without worry.
Monday, June 8, 2009
ब्रह्मण....बृहत् आरण्यक उपनिषद्
http://raghu-vraghava।blogspot.com/
http://www.geocities.com/vraghavan26/HINDUPHILOSOPHY1.हतं
atha hainam vidhagdha: shawkalya:paprachakati deva yawgnyavalkyeati.
sa haitayaivanivida pratipeadea yawvanto vaishvadevasya nividyuchyanteatrayashcha threecha sahatreathyomithi hovawcha kathyeva katyeva deva yawgnyavalkyeathi trayastrimshadithyomithi hovawcha kathyeava deva yawgnyavalkyeathi shadithyomithi hovawcha katyeava deva yagnyavalkyeathi trayaithyomithi hovawcha katyeava deva yawgnyavalkyeathi dhwawithyomithi hovawcha katyeava deva yawgnyavalkyeathyadhyardha ithyomithi hovawcha kathyeavadeva yawgnyavalkyeatheaka ithyomithi hovawcha kathameathea trayascha three cha shathawthrayasch three cha sahasthreathi. kathameathea thrayascha three cha shathaw thrayascha threecha sahasthreawthi.sa hocha mahimawna evaushawm eathea trayanstrishathveava devaithi kathamea theatrayantrishad ithyashtow vasava ekawdasharudra dhwawdhashawdithyawsthaekantrishadindrashchaiva prajawpathishcha trayanstrishawvithi.
kahtamea shadithyagnischa prithveecha vawyuschawnthariksham chawdithyanshcha dhyowshchaithea shadethea heedam sarvam shadithi। kathamea thrayo deva itheema eva thrayo lokaw eashu heemea sarvea deva ithi. kathamow thow dhvow deva vithyannam chaiva prawnascheathi.kathamoadhyardham ithi yo ayam pavatha ithi thadhahuryadh ayameaka pavathea atha kathamadhyardham ithi yasmin idham sarva madhyawdharnotheanawdhayardham ithi.kathama eko deva ithi prana ithi sa brahma tyadhityaw chakshatea.-----------------------------
VIDHAGDA SHAKALYA ASKED YAWGNYAWALKYA:HOW MANY GODS ARE THERE.QUOTING NIVI A HYMN IN PRAISE OF ALL GODS HE REPLIED 303&3003.
· BUT HOW MANY ARE THERE ASKED THE PUPIL AGAIN.
· 33 HE SAID.
· BUT HOW MANY ARE REAL HE ASKED AGAIN.
· SIX HE SAID.
· BUT HOW MANY ARE REAL HE AGAIN ASKED.
· THREE HE SAID.
D
· BUT HOW MANY ARE REALLY.
· TWO HE SAID.
· BUT HOW MANY ARE REAL.
· 1&1/2.HE SAID.
· BUT HOW MANY ARE REAL HE AGAIN ASKED.
· ONE HE SAID.
· BUT WHO ARE THOSE 303& 3003.
· THEY ARE ONLY VARIOUS POWERS.IN REALITY ONLY 33 GODS.
· WHO ARE THOSE.
·
8 VASUS.11 RUDRAS.12 AWDHITHYAWS.INDRA&PRAJAWPATHI.
· WHO ARE 6.
· FIRE EARTH AIR SKY SUN &HEAVEN.
· WHO ARE THREE.
· THREE WORLDS.
· WHO ARE TWO.
· MATTER&VITAL FORCE.
· WHO IS 1&1/2.
· WIND .BECAUSE WHEN HE BLEW THE WHOLE WORLD GREW UP&HENCE 1&1/2.
· WHO IS 1.
· VITALFORCE /BRAHMAN.
http://www.geocities.com/vraghavan26/HINDUPHILOSOPHY1.हतं
atha hainam vidhagdha: shawkalya:paprachakati deva yawgnyavalkyeati.
sa haitayaivanivida pratipeadea yawvanto vaishvadevasya nividyuchyanteatrayashcha threecha sahatreathyomithi hovawcha kathyeva katyeva deva yawgnyavalkyeathi trayastrimshadithyomithi hovawcha kathyeava deva yawgnyavalkyeathi shadithyomithi hovawcha katyeava deva yagnyavalkyeathi trayaithyomithi hovawcha katyeava deva yawgnyavalkyeathi dhwawithyomithi hovawcha katyeava deva yawgnyavalkyeathyadhyardha ithyomithi hovawcha kathyeavadeva yawgnyavalkyeatheaka ithyomithi hovawcha kathameathea trayascha three cha shathawthrayasch three cha sahasthreathi. kathameathea thrayascha three cha shathaw thrayascha threecha sahasthreawthi.sa hocha mahimawna evaushawm eathea trayanstrishathveava devaithi kathamea theatrayantrishad ithyashtow vasava ekawdasharudra dhwawdhashawdithyawsthaekantrishadindrashchaiva prajawpathishcha trayanstrishawvithi.
kahtamea shadithyagnischa prithveecha vawyuschawnthariksham chawdithyanshcha dhyowshchaithea shadethea heedam sarvam shadithi। kathamea thrayo deva itheema eva thrayo lokaw eashu heemea sarvea deva ithi. kathamow thow dhvow deva vithyannam chaiva prawnascheathi.kathamoadhyardham ithi yo ayam pavatha ithi thadhahuryadh ayameaka pavathea atha kathamadhyardham ithi yasmin idham sarva madhyawdharnotheanawdhayardham ithi.kathama eko deva ithi prana ithi sa brahma tyadhityaw chakshatea.-----------------------------
VIDHAGDA SHAKALYA ASKED YAWGNYAWALKYA:HOW MANY GODS ARE THERE.QUOTING NIVI A HYMN IN PRAISE OF ALL GODS HE REPLIED 303&3003.
· BUT HOW MANY ARE THERE ASKED THE PUPIL AGAIN.
· 33 HE SAID.
· BUT HOW MANY ARE REAL HE ASKED AGAIN.
· SIX HE SAID.
· BUT HOW MANY ARE REAL HE AGAIN ASKED.
· THREE HE SAID.
D
· BUT HOW MANY ARE REALLY.
· TWO HE SAID.
· BUT HOW MANY ARE REAL.
· 1&1/2.HE SAID.
· BUT HOW MANY ARE REAL HE AGAIN ASKED.
· ONE HE SAID.
· BUT WHO ARE THOSE 303& 3003.
· THEY ARE ONLY VARIOUS POWERS.IN REALITY ONLY 33 GODS.
· WHO ARE THOSE.
·
8 VASUS.11 RUDRAS.12 AWDHITHYAWS.INDRA&PRAJAWPATHI.
· WHO ARE 6.
· FIRE EARTH AIR SKY SUN &HEAVEN.
· WHO ARE THREE.
· THREE WORLDS.
· WHO ARE TWO.
· MATTER&VITAL FORCE.
· WHO IS 1&1/2.
· WIND .BECAUSE WHEN HE BLEW THE WHOLE WORLD GREW UP&HENCE 1&1/2.
· WHO IS 1.
· VITALFORCE /BRAHMAN.
कस्मै देवाय हविषा विदेमा
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Rig Veda Book 10 Hymn 121हिरण्यगर्भः समवर्तताग्रे भूतस्य जातः पतिरेकासीत स दाधार पर्थिवीं दयामुतेमां कस्मै देवायहविषा विधेम य आत्मदा बलदा यस्य विश्व उपासते परशिषं यस्यदेवाः यस्य छायाम्र्तं यस्य मर्त्युः कस्मै देवायहविषा विधेम यः पराणतो निमिषतो महित्वैक इद राजा जगतो बभूव य ईशे अस्य दविपदश्चतुष्पदः कस्मै देवाय हविषाविधेम यस्येमे हिमवन्तो महित्वा यस्य समुद्रं रसया सहाहुः यस्येमाः परदिशो यस्य बाहू कस्मै देवाय हविषाविधेम येन दयौरुग्रा पर्थिवी च दर्ळ्हा येन सव सतभितं येननाकः यो अन्तरिक्षे रजसो विमानः कस्मै देवायहविषा विधेम यं करन्दसी अवसा तस्तभाने अभ्यैक्षेतां मनसारेजमाने यत्राधि सूर उदितो विभाति कस्मै देवायहविषा विधेम आपो ह यद बर्हतीर्विश्वमायन गर्भं दधानाजनयन्तीरग्निम ततो देवानां समवर्ततासुरेकःकस्मै देवाय हविषा विधेम यश्चिदापो महिना पर्यपश्यद दक्षं दधानाजनयन्तीर्यज्ञम यो देवेष्वधि देव एक आसीत कस्मैदेवाय हविषा विधेम मा नो हिंसीज्जनिता यः पर्थिव्या यो वा दिवंसत्यधर्मा जजान यश्चापश्चन्द्रा बर्हतीर्जजानकस्मै देवाय हविषा विधेम परजापते न तवदेतान्यन्यो विश्वा जातानि परि ताबभूव यत्कामास्ते जुहुमस्तन नो अस्तु वयं सयाम पतयोरयीणाम
1. IN the beginning rose Hiranyagarbha, born Only Lord of all created beings.
He fixed and holdeth up this earth and heaven. What God shall we adore with our oblation?
2 Giver of vital breath, of power and vigour, he whose commandments all the Gods acknowledge -.
The Lord of death, whose shade is life immortal. What God shall we adore with our oblation?
3 Who by his grandeur hath become Sole Ruler of all the moving world that breathes and slumbers;
He who is Loord of men and Lord of cattle. What God shall we adore with our oblation?
4 His, through his might, are these snow-covered mountains, and men call sea and Rasā his possession:
His arms are these, his are these heavenly regions. What God shall we adore with our oblation?
5 By him the heavens are strong and earth is stedfast, by him light's realm and sky-vault are supported:
By him the regions in mid-air were measured. What God shall we adore with our oblation?
6 To him, supported by his help, two armies embattled look while trembling in their spirit,
When over them the risen Sun is shining. What God shall we adore with our oblation?
7 What time the mighty waters came, containing the universal germ, producing Agni,
Thence sprang the Gods’ one spirit into being. What God shall we adore with our oblation?
8 He in his might surveyed the floods containing productive force and generating Worship.
He is the God of gods, and none beside him. What God shall we adore with our oblation?
9 Neer may he harm us who is earth's Begetter, nor he whose laws are sure, the heavens' Creator,
He who brought forth the great and lucid waters. What God shall we adore with our oblation?
10 Prajāpati! thou only comprehendest all these created things, and none beside thee.
Grant us our hearts' desire when we invoke thee: may we have store of riches in possession.
Sacred Texts Hinduism Index English Rig Veda Book 10 Index Previous Next
Rig Veda Book 10 Hymn 121हिरण्यगर्भः समवर्तताग्रे भूतस्य जातः पतिरेकासीत स दाधार पर्थिवीं दयामुतेमां कस्मै देवायहविषा विधेम य आत्मदा बलदा यस्य विश्व उपासते परशिषं यस्यदेवाः यस्य छायाम्र्तं यस्य मर्त्युः कस्मै देवायहविषा विधेम यः पराणतो निमिषतो महित्वैक इद राजा जगतो बभूव य ईशे अस्य दविपदश्चतुष्पदः कस्मै देवाय हविषाविधेम यस्येमे हिमवन्तो महित्वा यस्य समुद्रं रसया सहाहुः यस्येमाः परदिशो यस्य बाहू कस्मै देवाय हविषाविधेम येन दयौरुग्रा पर्थिवी च दर्ळ्हा येन सव सतभितं येननाकः यो अन्तरिक्षे रजसो विमानः कस्मै देवायहविषा विधेम यं करन्दसी अवसा तस्तभाने अभ्यैक्षेतां मनसारेजमाने यत्राधि सूर उदितो विभाति कस्मै देवायहविषा विधेम आपो ह यद बर्हतीर्विश्वमायन गर्भं दधानाजनयन्तीरग्निम ततो देवानां समवर्ततासुरेकःकस्मै देवाय हविषा विधेम यश्चिदापो महिना पर्यपश्यद दक्षं दधानाजनयन्तीर्यज्ञम यो देवेष्वधि देव एक आसीत कस्मैदेवाय हविषा विधेम मा नो हिंसीज्जनिता यः पर्थिव्या यो वा दिवंसत्यधर्मा जजान यश्चापश्चन्द्रा बर्हतीर्जजानकस्मै देवाय हविषा विधेम परजापते न तवदेतान्यन्यो विश्वा जातानि परि ताबभूव यत्कामास्ते जुहुमस्तन नो अस्तु वयं सयाम पतयोरयीणाम
1. IN the beginning rose Hiranyagarbha, born Only Lord of all created beings.
He fixed and holdeth up this earth and heaven. What God shall we adore with our oblation?
2 Giver of vital breath, of power and vigour, he whose commandments all the Gods acknowledge -.
The Lord of death, whose shade is life immortal. What God shall we adore with our oblation?
3 Who by his grandeur hath become Sole Ruler of all the moving world that breathes and slumbers;
He who is Loord of men and Lord of cattle. What God shall we adore with our oblation?
4 His, through his might, are these snow-covered mountains, and men call sea and Rasā his possession:
His arms are these, his are these heavenly regions. What God shall we adore with our oblation?
5 By him the heavens are strong and earth is stedfast, by him light's realm and sky-vault are supported:
By him the regions in mid-air were measured. What God shall we adore with our oblation?
6 To him, supported by his help, two armies embattled look while trembling in their spirit,
When over them the risen Sun is shining. What God shall we adore with our oblation?
7 What time the mighty waters came, containing the universal germ, producing Agni,
Thence sprang the Gods’ one spirit into being. What God shall we adore with our oblation?
8 He in his might surveyed the floods containing productive force and generating Worship.
He is the God of gods, and none beside him. What God shall we adore with our oblation?
9 Neer may he harm us who is earth's Begetter, nor he whose laws are sure, the heavens' Creator,
He who brought forth the great and lucid waters. What God shall we adore with our oblation?
10 Prajāpati! thou only comprehendest all these created things, and none beside thee.
Grant us our hearts' desire when we invoke thee: may we have store of riches in possession.
Sunday, June 7, 2009
रिग वेद
http://raghu-vraghava.blogspot.com/
Sangachchadhwam samvadadhwam
samvo manaamsi jaanathaam
Devaa bhaagam yathaa poorve
samjaanaamupasathe
[ May we assemble and march forward with a common purpose
May we confer together with open minds and
work together harmoniously for common good;
May we pool our thoughts for integrated wisdom,
and work actuated by higher ideals. ]
samawnee va akroothi:samawna hridhayawni va:
samawnamasthu vomano yathawva:susahawsathi.
everyone should live together , communicate
constructively.
all should unite their thoughts ,synthesis,
avoid differences.
like the learned who concentrate on acquiring knowledge &wisdom& involve in devotion.
involve in performance of duty applying wisdom acquired through knowledge with devotion.
**************************************************
Sangachchadhwam samvadadhwam
samvo manaamsi jaanathaam
Devaa bhaagam yathaa poorve
samjaanaamupasathe
[ May we assemble and march forward with a common purpose
May we confer together with open minds and
work together harmoniously for common good;
May we pool our thoughts for integrated wisdom,
and work actuated by higher ideals. ]
samawnee va akroothi:samawna hridhayawni va:
samawnamasthu vomano yathawva:susahawsathi.
everyone should live together , communicate
constructively.
all should unite their thoughts ,synthesis,
avoid differences.
like the learned who concentrate on acquiring knowledge &wisdom& involve in devotion.
involve in performance of duty applying wisdom acquired through knowledge with devotion.
**************************************************
Monday, June 1, 2009
करमा,ज्ञान, भक्ति और प्रेम भावः यह एकत्र अथवा भिन्न भाव है
http://raghu-vraghava.blogspot.com/
Often we come across these concepts of Karma,gyana,Bhakti and Prem forms of attaining salvation,these are discussed from a perspective and that is to regulate the thought, deed and action of individuals.
These concepts have a perspetive of the fruits from the following of a particualr path.
However from the perspective of the creator(or origin of creation)do these have any meaning.
Execution of Dharm is intended through the above means,Dharma as i had earlier discussed is very individualist as against the communion path(of religion),Dharm is introspect,inward looking(it is a natural property of existence).
Sustenance is through execution(Karma Marg,Gnyaana Marg etc).
So are these really a different approaches or approaches for different achievements.
The Lord in the Geetha has exhorted Arjuna to do Karma and not to bother about the result which is not in his hands.He has at the same time clarified Dharm exquisitely.
While from the angle of creation there is a distinction in approaches,from the perspetive of creator these are organs vested in creational elements.
Letus take scientific perspectives.
The order of Protons,neutrons and electrons are accepted in a particular form to form an atom ...these are rightly the Dharm of that atom which otherwise do not exist.While an atom do not exist in vaccum and has lot of external elements to encounter Bonding is a natural process of Dharm executed through the Karm of bonding...sharing,if this is in the good process they align well else they explode or implode.
Prem and bhakti bhav are a corollary of karma bhava which calls for focus to the centre of an atom and that process enables inward looking which is what is the intended dharm of the creator.
Regards
RV
Often we come across these concepts of Karma,gyana,Bhakti and Prem forms of attaining salvation,these are discussed from a perspective and that is to regulate the thought, deed and action of individuals.
These concepts have a perspetive of the fruits from the following of a particualr path.
However from the perspective of the creator(or origin of creation)do these have any meaning.
Execution of Dharm is intended through the above means,Dharma as i had earlier discussed is very individualist as against the communion path(of religion),Dharm is introspect,inward looking(it is a natural property of existence).
Sustenance is through execution(Karma Marg,Gnyaana Marg etc).
So are these really a different approaches or approaches for different achievements.
The Lord in the Geetha has exhorted Arjuna to do Karma and not to bother about the result which is not in his hands.He has at the same time clarified Dharm exquisitely.
While from the angle of creation there is a distinction in approaches,from the perspetive of creator these are organs vested in creational elements.
Letus take scientific perspectives.
The order of Protons,neutrons and electrons are accepted in a particular form to form an atom ...these are rightly the Dharm of that atom which otherwise do not exist.While an atom do not exist in vaccum and has lot of external elements to encounter Bonding is a natural process of Dharm executed through the Karm of bonding...sharing,if this is in the good process they align well else they explode or implode.
Prem and bhakti bhav are a corollary of karma bhava which calls for focus to the centre of an atom and that process enables inward looking which is what is the intended dharm of the creator.
Regards
RV
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