Eternal Sound Of Veda

Blossoms of my heart dance in delight,
Eyes of mine glad in devine
When I use to hear on twilight,
The eternal sound of veda by bramhacharins.

Young bramchacharin reciting the sounds ,
filling my ears with melodic bliss,
recharging me , healing my wounds  .
Let my  cosmos chant  its my wish .

Chants of veda in archetype * and ectype * manner
recitied by pupils and achArya ,
fixed by sages of past  in same genre.
May this unbroken chain remains continues.

Sri Rudram , durga suktam and chants of ArUna flag* ,
pseudo recitation of nambothiri guys.
samaganas of JaminEyas and  Kauthumas , let me to glad,
reminds me the glory of immersed Suns rays .

                                                   

Glossary
                                                    
* prakriti patha i.e. pada , samhita , krama
* vikriti patha i.e. danda, dhwaja, rekha, shikha, mala,jata , ghana etc
* Arun ketu i.e. 1 prapathaka of taittriya aranyaka

Animesh’s blog

Dhumra Ganapati- Ganapati of Dhumavati lore

In north Indian trantric tradition each mahavidya is  assigned  by a form of  ganpati.
With each of 10 mahAvidya one or more ganpati is associated .For example Bagalamukhi – Haridra ganpati, Matangi – nritya ganpati ( matang ganpati )
In case of Dhumavati , Dhumra ganpati is assigned i.e. Dhumra ganpati is ganpati of Dhumavati mahavidya.

He is described as gloomy, old, wearing dirty white clothes. Having a garland of human skull with a smokey complexion.Having four hands in which he holds skull cup(kapAla) , danda (stick), Damru ( hand drum ) and varamudra ( fruit giving gesture ).

He is to be worshipped before dhumavati in somya and shanti karma.( mostly by dakshinachAra , shAbar vidhi )
In ugra karma ( in case of very emergency and less time he is also worshipped but by means of aghorAchar, vAmAchara only) even ganapati is not worshiped.
RishI of dhumra ganapati mantra is aghora and dhumra ganapati is devata with yajusha chhanda.
Dhumra ganapati mantra is of 11 latters with couple of  dhumavati beeja instead of omkara.
There are also some shabar and aghora  mantras  belonging to him in which aghora mantra is most powerful and rapid fruit giver.
Most of dhumavati sadhaka recites shabar dhumra ganapati mantra 21 times before the actual dhumavati mantra sadhana for removal of obstacles. This form of ganapati is worshipped by the vAmamArga using 5 M’s for destruction of enemy .
He also can be worshipped by dakshinachara  for destruction of karmic layers, grahadoshA  and removal of obstacles.
I’m not giving the mantra due to secrecy of mantra and sampradaya.
.

Animesh’s blog

Atharvan Ganpati Suktam

Apart from the famous ganpati atharva shIrsha,atharvans also posses sukta dedicated  to ganpati from samhita portion.(A.S. 1.18.1-4 )
RishI for the ganapati sukta is dravinodA ( the one who is giver of wealth or the one who is granted wealth by lord ).This is only sukta by dravinodA rishI found in Saunaka samhita.
Deity of the sukta is vinAyaka ( in case of samputa by vakratUnda mantra deity is vakratUnda ganapati. )
Chhandas are described in viniyoga portion.
( dravinodA rishI || vinAyaka devatA || brahatI , jagatI , tristup , anushtup ChhandA)

dhyAnam

The one who is red in colour  with a large stomach and moving ears,  sitting in padmAsan on a padmA  having three eyes and four arms holding pAsha , ankusha , abhaya and vara mudrA is to be meditate .

( I am giving the sukta in picture format due to reason of vedic svara and ease in saving picture. Below is it’s translation in English with devanAgari  transliteration )

निर् लक्ष्म्यं ललाम्यं निर् अरातिं सुवामसि । अथ या भद्रा तानि नः प्रजाया अरातिं नयामसि ।।1।।
We the worshippers remove the marks of ill fortune and by gress  of lord ( vinAyaka ) accepts the sign of fortune and wealth.

निर् अरणिं सविता साविषक् पदोर् निर् हस्तयोर् वरुणो मित्रो अर्यमा ।
निर् अस्मभ्यम् अनुमती रराणा प्रेमां देवा असाविषुः सौभगाय ।।2।।

Oh savitA ( Ganapati  described as savita” the creater” ) , varUna ( Ganapati described as “destroyer of sins “), aryamA ( sun in form of Ganapati as caretaker ) please remove the inauspicious signs and ill luck from our body parts( from tip of fingure to foot ) .Oh anumatI  ( siddhi and bhuddhi described )the motivater please remove the the obstacles and fulfill our wishes.
Rishi indirectly using qualitative names pray to ganapati and his shaktis .

यत् त आत्मनि तन्वां घोरम् अस्ति यद् वा केशेषु प्रतिचक्षणे वा ।
सर्वं तद् वाचाप हन्मो वयं देवस् त्वा सविता सूदयतु ।।3।।

Thou oh man ,by the power of lord ( vinayaka ) and mantra ,we remove the ill signs from your body, soul, hairs, eyes.Let Ganapati ( described as savita” the creater” ) inspire us. ( in good deeds )

रिश्यपदीं वृषदतीं गोषेधां विधमाम् उत ।
विलीढ्ह्यं ललाम्यं ता अस्मन् नाशयामसि ।।4।|

We remove by mantrabala the inauspicious signs of femal body having foot like dear , ox like teeth, posture of walking like cow ( vashA not genral cow ) , use of abusive words from oh femel thou.

Animesh’s blog

VaitAna Srauta SutrA – A introduction

The srauta sutra belonging to Atharvanic  tradition is Vaitana Srauta sutra .
It is only available srauta sutra to Atharva veda.
Yet a single manuscript of Kaushika Srauta Sutra is in possession of Maharshi Mahesha yogi institution.

Vaitana srauta sutra is single granta which throws  light on Atharvanic srauta tradition.
It consists of 8 chapters and 43 kandika ( AnuvAka )
The subject of Vaitana srauta sutra is arranged in the same order of  that pAraskar Srauta Sutra but with originality of atharvanic  tradition. A text with notes and indices is published by sir Richard Grabe unde the title ” vaitāna sūtra : the ritual of Atharvaveda “.
There is single  known commentary ” AkshEpa ” on vaitana sutra by  Sri SomAditya.
The name Vaitana sutra  is coined  due to pravachan-kartA rishi ” VaitAyan Maharshi “.
According to some indologists the term is coined due to the first sutra it self.
atha vitānasya | brahmā karmāni brahmavedavid dakshinato vidhivad upaviśati vāgyataḥ ||1||

( I personally don’t support there view that vaitAna term is coined due to first sutra .
I suppose this name vaitAna is due to pravachan-kartA rishi , even same is true in case of KatyAyan, ApastambA , BhAradwaja , HiranyakEshin, Vadhula  and other Sutras. )
There are 6 chapters  supplement to vaitAna sutra they are known as Yajna-Prayachhita AdhyayA or alternatively ShEsha sutrA.
With every manuscript of vaitAna sutra we have this ShEsha sutras attached with them.
A brief description( Chapter wise ) of vaitAna sutra is given below.

1) pratham adhyAya ( 1st chapter)

First chapter describes darshapUrnamAsa step by step starting from bramhAvaraN  to VishnU krama and dakshInadanaM.

2) dwitIya adhyAya ( 2nd chapter )

It describes agnayAdhAna with several rules to be followed. After this it instructs daily agnihOtrA  and chAturmAsya yaga with its 4 parva namely vaishvadEva , varunpraghAsa , sAkamEdha, shUnasIrIya .A description of Trayambakeshti is also included.

3) tritIya adhyAya  (3rd chapter )

Third chapter starts with a general description of somayAga and instructs a prayachhita to a person who who’s forefathers has not performed somayAga and that person want to perform it.
After this it describes agnistOma in very expanded form starting from dikhshA to Avabhrata.

4) catUrtha adhyAya ( 4 th chapter )

This chapter continue the description.
After this it instructs stotras and shastra to be recited during different somayagas.
Next kandikas ( anUvAkas ) are completely devoted to atIratrA and vAjapEya yagA .

5) panchaM adhyAya ( 5 th chapter )

It describes agnichayana with special reference to Kurma chitI .It may be possible that only Kurma chitI is prevalent in Atharvanic tradition.
( our tradition holds this information )

6) shashtha adhyAya (  6 th chapter )

It continues the description of somayAgas starting from Ekah to SattrA.
It also describes samagAnas to be sung during somayAga.

7) saptam adhyAya (  7 th chapter )

It contains the description of RajasUya yaga .The whole chapter is dedicated to it in very expanded manner.

8) ashtamo adhyAya (  8 th chapter )

It contains the description of stotras and shastrAs .Then vrAtya-stOma is described in 4-5 sutra,  in very compact manner. Then a list of yajnas is given with there respective fruits.
A phalashrutI is also given about studying the Vaitana sutra.

YajnaprAyachhita adhyayA:

  These are 6 chapters dealing with prayachhita  (atonement ) for the the undesirable things and situations that may occur during the srauta yAgas .
It also contains prayachhita for the undesirable conditions that may occur to Three Agnis while keeping them till death.
More about this shesha sutra I will describe them in an independent post.

Animesh’s blog

Finding Dattatreya ……

Having left my home
kith less for you ,I roam
in search of  oh ! Dattatreya
son ! of Atri & Ansuya .

When I asked the the tree
have you seen the one who is free,
Tree said to me” I haven’t seen ”
I asked sky  have you seen him.

I asked Smokey dhuni devine
Have you seen datta digamabara of mine.
Flames of bliss said to me oh seeker
Search him inside and drink tattva  liquor.

Now I’m a drinker who drinks delight,
Finds datta in my heart full of light,
I was a fool searching him outside,
dhuni guided me to vision inside.

My eyes glows and words dance,
I’m glad to watch the inner romance.
My experiences sings the only song ,
Find datta inside , no need to roam………….

Animesh’s blog

Two lost grihya sutras of Atharva veda

Kaushika grihya sutra is the only sutra followed by Atharvavedins for Srauta and smarta rites. Beside Kaushika grihya sutra two more grihya sutra belongs to Atharva veda , namely
1) Paithinasa Grihya sutra
2) Agastya Grihya sutra
The evidence for there existence is traced in  Karmapanjika ( of Paithinasa Grihya sutra), Prapancha-Hridaya ( of Agastya Grihya sutra ) .

1) Paithinasa Grihya Sutra:

Compiler of Karmapanjika Srī Dhara quotes some sutras from paithinasa grihya sutra and States that the base for karmapanjika is paithinasa  sutra of Paipalada shakha belonging to Atharvan veda.This means that till the time Srī dhara,   paithinas sutra existed and Utkal bramhans (Orrisan bramhans ) were follower of this sutra , but with influence of time and dominating Yajurvedic schools ( Kanwa shakha of yajur veda ), this sutra got lost in darkness of time.
( My critic of Yajurvedic influence is true ,most of paipaladins have given up Atharvan shakha and are learning Kanwa shakha due to more opportunities of income from yajan-yAjan ).
But due to some dedicated Atharvan bramhans we posses” Karmapanjika “a paddhati grantha based on Paithinasa sutra.Yet in small number but, some atharvans are till the date studying Paipalada shakha and performs all rites and rituals  by the help of Karmapanjika.
Due to unavailability of date of Srī Dhara swamin we are unable to trace the date till which our sutra existed.

2) Agastya Grihya Sutra:

Prapancha- Hridya describes an another grihya sutra ( in quite pseudo manner belonging to atharvan veda paipplada shakha  in it’s ShAdanga Prakrana)
I’m unable to trace the author of the treatise Prapancha- Hridaya ,but  after studying it
critically it is clear that this grantha was compiled after the time of Bhatta Kumarila and Prabhakar .( i.e. after 7 th century )

According to description in this treatise ,Agastya muni compiled Agastya Grihya Sutra , which was having 7 chapter . It belongs to Paippalada shakha of Atharva veda. Even in it’s veda prakrana it describes a bramhana ( not gopatha bramhana ) with 8 chapters affiliated to Paippalada shakha . 

So these are few traces of this lost sutras.It is quite interesting to see that, both of these sutras belongs to Paipalada shakha . I think like kaushika sutra ( 4 shakhas of atharva veda follow it namely Shaunak,Bramhavada,Jalad,JAjal )  it is probability that some other lost shakhas also follow this two sutras.

Animesh’s blog

Paithinasi – Dharma shastra attributed to Atharva veda

Paithinas smriti famously known as Paithinasi is the dharma shastra belonging to Atharva veda . Yet Angirasa smriti , Aushnas smriti might also be considered as smriti texts belonging to Atharva veda.But after studying them critically I think there is  no direct relation of these two with Bramha veda.But in case of paithinasi ,it possesses direct relationship, it quotes mantras from samhita ( Both paipalada and Shaunak ) of Atharvan veda .
For example in Bramhachari khanda it indicates SamA Sinchatu…… [ A.S-7.33.1] mantra , which is   in both Atharvan samhitas .Even Kaushika sutra implies same mantra for paryukshan
before and after samidhaadhanm.
Even in Shraddha khanda it gives same vidhi as of Atharvan parishishtha  for shraddha .
The mantra Yad annadha…..
also belongs to Atharvan veda.
( The authorship of some atharvan parishishtha is also attributed to Paithinasa Acharya .)
yA dIvyA …. Mantra also belongs to Atharvan veda.
These are some examples.
According to my information lost paithinasi had 7 khandas and shlokas about 1000-1500. ( in anushtup meter mostly )
Some part ( partial fragments) of three khandas are known out of seven because we get  their fragments in dharmashastra- nibhandhas of medieval period .( Krityakalpataru , Dharmasindhu , HemAdri also known as Chaturvarga cintamani  , Viramitrodya , Smriti chandrika ). I have traced names of remaining khandas by the help of Karma-Panjika , Karma- Sammuchya, paipalad grihya paddhati these are paddhati grantas of paipalada atharva vedins used till date by Orrisan bramhans ( Utkal bramhans ).Karma panjika and Karma sammuchya also quotes sutras from Paithinasi Grihya sutra which is lost grihya sutra of Paipalada shakha. The Karmapañjikā (KP), a text whose existence  first taken note of by Bhattacharyya , has been used here and there, but has nowhere been discussed, by Bhattacharya in his edition of paipplada samhita ( Utkal patha or Orrisan patha ) PS 1-15. The KP claims to follow an otherwise lost Sūtra of paithinasa , and at several points quotes directly from this Sūtra. I have not yet been able to find any evidence about the author of the KP, Śrīdhara. Paithīnasi’s work referred to in the KP may have been a counterpart of the Kauśikasūtra of the Śaunaka Śākhā, i.e. a Grihyasūtra of the Paippalāda Śākhā, or an Atharvavedic Dharmasūtra (of the Paippalāda Śākhā). Confirmation of these interesting possibilities requires further intensive study.For example in vedavrata section of Karmapañjikā posses quotes from paithinasi.
“agnyādheyaṃ svadhāṃ caiva yajñadānavratāni ca | vedavrataṃ vṣotsargaṃ cūḍākaraṇamekhalā | māṅgalyam tatrādau śiṣyaḥ abhiṣekaṃ ca malamāse vivarjayed iti ǁ” This is a single example of fragment from Karmapañjikā . Karmapañjikā contains lots of fragments from samanya dharma & Paribhasha section of paithinasi .
A list of  names of seven khandas is given below .( It is not critical ,but  based on primary information, I am working on this treatise )

1) ParibhAshA Khanda
2) SAmAnya dharma khanda
3) BramhachArI khanda
4) Grahasta khanda
5) ShrAddha khanda
6) AdhikAra khanda
   (dAyabhAga khanda )
7) Prayachhita khanda

Authorship of these treaties  is attributed to” MaUslI putrA – PaithInasa “.Paithinasa acharya is described as An authority ( PurvA AcharyA ) in Kaushika sutra. I’m trying to collect all fragments of paithinasi and will publish this fragments under a title ” Paithinasi – revived again ”

Animesh’s blog

Atmaradhan- Chandan dharan vidhi among nambothiris

Some sandalwood paste is put on the palm of the left hand, a little water is poured on it and the two are mixed with the middle finger of the right hand. With the middle and ring fingers of the right hand, a mark (kuri) is then made on the following places on the body:
(1) the forehead
(2) on the Adam’s apple i.e. on the throat
(3) in the middle of the chest (4)  just below the shoulder (bāhumūlam) on the right arm
(5) just below the shoulder on the left arm
(6) far down on the back
(On some occasions, a mark is made also on the back of the legs, on the calves.)
Then the hands are washed, because the body has been touched, and a flower is taken with the right hand and tucked under the hair-braid on the crown . This ends the ātmārādhana. This description above covers only a portion of the Kerala Tantric ātmārādhana described by Kakkāṭu̇ Nārāyaṇan Nampūtiri .( I have gained the above information in a research paper about jaimineya samaveda nambuthiri tradition.The mula text is given below ).
… candanaṁ raṇṭu kayyiluṁ ākki mūrddhādi pādāntaṁ vyāpakaṁ mūnnu prāvaśyam ceyyuka. … candanaṁ raṇṭu kayyil ākki mūlaṁ colli dēhaṁ muluvan tēkkuka. kai kaḻuki raṇṭāmatuṁ candanaṁ eṭuttu̇ mūlaṁ colli neṯṯi, kaḻuttu̇, māṟu̇, raṇṭu kaikaḷ iviṭaṅṅaḷil kuṟi yiṭuka. śivanu̇ ī sthānaṅṅaḷil pañca brahmattil ōrō mantraṅṅaḷ colli kuṟi yiṭuka. viṣṇuvinnu dvādaśa nāmaṅṅaḷe kkoṇṭu̇ dēhaśuddhiyil parañña sthānaṅṅaḷil mēlppōṭṭu̇ (gōpikkuṟi yāyi) kuri yiṭuka…) and Kuḻikkāṭṭu̇ Maheśvaran Bhaṭṭatirippāṭu̇ (1974, pp. 183-4: … pūjiccāl kayyil candanaṁ puraṭṭi mūlaṁ koṇṭu̇ oru vyāpakaṁ ceytu̇ viṣṇuvinuṁ durggaykkuṁ kēśavādi sthānattu̇ kēśavādi koṇṭu̇ ūrddhvapuṇḍravuṁ; śivannu̇ neṯṯi, kaḻuttu̇, valatu cumal, iṭatu cumal, māṟu̇ ī sthānaṅṅaḷil pañca brahmaṁ koṇṭu tiryakpuṇḍravuṁ, maṯṯ uḷḷavarkku̇ śivanu paṟañña sthānaṅṅaḷil mūlaṁ koṇṭu̇ tiryakpuṇḍravuṁ āyi candanaṁ kuṟi yiṭṭu̇ …)

{ Name of that research paper is
Codification of Vedic domestic ritual in Kerala: Pārvaṇa-sthālīpāka – the model of rites with fire-offerings – in Jaiminīya-Gṛhyasūtra 1,1-4 and in the Malayāḷam manual of the Sāmaveda Nampūtiri Brahmins of Kerala,  the Sāma-Smārtta-Caṭaṅṅu
By :̇ ASKO PARPOL }

Animesh’s blog

|| अथर्ववेदः ||

अभिचारक्रियायाः प्राधान्येन प्रतिपादकोऽयं वेदः अथर्वनामकर्षिणा दृष्टत्वात् अथर्ववेद इत्युच्यते । अथर्ववेदे २० काण्डानि, ७३१ सूक्तानि, ५९८७ मन्त्रा विद्यन्ते । एषु मन्त्रेषु द्वादशशतमन्त्रा ऋग्वेदेऽपि दृश्यन्ते । विंशतिकाण्डे १५३ सूक्तानि सन्ति, तेषु द्वादशसूक्तानि अतिरिच्य शेषाणि सर्वाण्यपि ऋग्वेद स्य दशममण्डले समुपलभ्यन्ते । अथर्ववेदस्य    सम्प्रति शौनकपिप्पलादसमाख्ये द्वे एव शाखे प्राप्येते । प्रचलिता अथर्वसंहिता शौनकशाखान्तर्गता, पिप्पलादशाखासंहिताऽपि अनतिचिरेणैव मुद्रिता ।

अथर्ववेदस्य उपलब्धेषु अनेकाभिधानेषु अथर्ववेद-ब्रह्मवेद-अंगिरोवेद-अथर्वागिरेवेदादीनि नामानि प्रमुखतां भजन्ते । “थर्व” धातुः कौटिल्यार्थकः तथा हिंसावाचकः अस्ति । अत एव “अथर्व” शब्दस्य अर्थोऽस्ति यत् अकुटिलवृत्या अहिंसवृत्या च मनसः स्थैर्यप्राप्तकर्ता व्यक्तिः । अथर्वांगिरस्पदस्य व्याख्याकरणे सति प्रतीयते यत् ॠषिद्वयेन दृष्टानां मन्त्राणां समूहरूपः एव अथर्ववेदः । अथर्वदृष्टाः मन्त्राः शान्तिप्रपुष्टिकर्मयुक्ताः सन्ति, परन्तु अंगिरेदृष्टाः मन्त्राः आभिचारिकाः सन्ति । वेदेऽस्मिन् मारणमोहनोच्चाटनादीनां ज्वरापस्मारादिरोगविनाशकानाञ्च मन्त्राणां संग्रहोस्ति ।

ब्रह्मपुत्रेण अथर्वेण समाहृता इति अथर्ववेदः अन्वर्थं नाम । अथर्वाङ्गिराः, ब्रह्मवेदः इति नामान्तराणि । आथर्वसंहितायाः द्वे शाखे स्तः । शौनकीयशाखा, पैप्पलादशाखा चेति ।

भूर्जपत्रेषु शारदालिप्या लिखितस्य अथर्ववेदस्य पुरातनं पुस्तकं काश्मीरीयैः सम्पादितम् अस्ति । तद् अधुना ट्यूबि़ञ्जन् सर्वकलाशालायाः ग्रन्थसङ्ग्रहे अस्ति | अथर्ववेदीयमेकएव गोपथब्राह्मणं समुपलभ्यते | अथर्ववेदानुबन्धि आरण्यकं किमपि न समुपलभ्यते |

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Animesh’s blog

प्रश्नोपनिषत्

प्रश्नोपनिषत्  अथर्ववेदीया उपनिषत् । गुरु-शिष्याणां संवादरूपा वर्तते इयम् उपनिषत् । अत्र षट्सङ्खाकाः शिष्याः गुरुं पिप्पलादं यथाविधि उपगम्य ब्रह्मविद्यां बोधयितुं प्रार्थयन्ते ।
तानुद्दिश्य
पिप्पलादऋषिः उवाच –भवन्तः सर्वे तपस्विनः ब्रह्मचर्यव्रतं पालयन्तः वेदान् अधीतवन्तः इति जाने अहम् । तथापि ममाश्रमे श्रद्धया ब्रह्मचर्यपूर्वकम् एकं वर्षं यावत् पुनः तपः चरन्तु । ततः परं यथाभिलाषं ब्रह्मजिज्ञासां कुर्वन्तु अहं यथामति बोधयिष्यामि इति । तथैव कृत्वा वर्षानन्तरं शिष्याः (सुकेशाः भारद्वाजः शैब्यः सत्यकामः, सौर्यायणी गार्ग्यः कौसल्यः आश्वलायनः, वैदर्भी भार्गवः, कबन्धी कात्यायनः) आगत्य षट् प्रश्नान् पृच्छन्ति । कश्चन प्रश्नः उत्तरञ्च योजयित्वा उपनिषदः खण्डः भवति । एवं षट् खण्डाः भवन्ति । एते प्रश्नाः इत्येव निर्दिश्यन्ते ।

प्रथमप्रश्नः
तत्र प्रथमं तावत् कबन्धी कात्यायनः पृच्छति, यस्मादिदं चराचरं जगत् उत्पद्यते, तस्य कारणीभूतं तत्त्वं किम् ? इति । तस्य प्रश्नं श्रुत्वा गुरुः ब्रूते – सृष्टेरादौ प्रजाः स्रष्टुकामः प्रजापतिः एकोऽहं बहुस्यामिति चिन्तयन् सङ्कल्पमात्रेण प्राणरयिनामकं (चैतन्य-जड) शक्तिद्वयं असृजत् । इन्द्रियाणां गोचराः स्थूलसूक्ष्मादीनि वस्तूनि सर्वाणि जडरूपाणि एव । एतेषु सञ्चलनं यत् कारयति तदेव चैतन्यम् । चन्द्रमाः जडस्वरूपं सूर्यः चैतन्यस्वरूपम् इति ऋषिभिः कल्पितम् । सूर्यः स्वस्य उदयेन चराचरवस्तुषु चैतन्यं जागरयति । चन्द्रलोकः नाम स्वर्गलोकः । यज्ञयागादीनि परोपकारकर्माणि यैः क्रियते ते चन्द्रलोकं प्राप्नुवन्ति । इमं मार्गं पितृयानमिति निर्दिशन्ति । सूर्यलोकः नाम पुनर्जन्मरहितानां मुक्तानां स्थानम् । ज्ञानश्रद्धादिभिः सूर्यलोकः प्राप्यते । अयं मार्गः देवयानमिति निर्दिश्यते । संवत्सरः प्रजापतिः इति प्रकल्प्य दक्षिण-उत्तरायणौ जड-चैतन्यमार्गौ इति, मासः प्रजापतिः इति प्रकल्प्य निशा-दिवे च जड-चैतन्ये इति च मुनयः निर्णीतवन्तः । अन्ते अन्नमेव प्रजापतिः ततः एव रेतः ततः एव प्रजाः इति निर्दिष्टम् ।

द्वितीयप्रश्नः

द्वितीयेन प्रश्नेन तावत् भार्गवः पिप्पलादं पृच्छति, कति देवाः प्रजानां स्थूलशरीरं धारयन्ति, तेषु वरिष्ठः देवः कः इति । ‘पञ्चभूतानि इन्द्रियाणि च शरीरस्य निजः आधारः न, प्रमुखः आधारः भवति प्राणः । प्राणः एव वायु-अग्नि-आदिदेवेषु वरिष्ठः । यावत्कालं प्राणः देहे आस्ते तावदेव अन्ये देवाः (इन्द्रियाणि)तमधिकृत्य क्रियाशीलाः भवन्ति । तस्य शरीरान्निस्सरणानन्तरम् अन्ये निष्क्रियाः भवन्ति । अतः प्राणः एव विश्वपतिः । सः सर्वस्य आधारभूतः । सः एव सर्वस्य प्रेरकः’ इति उत्तरति मुनिः ।

तृतीयप्रश्नः

तृतीयेन प्रश्नेन आश्वलायनः पृच्छति, प्राणः कुतः आयाति, देहप्रवेशः कथम्, पञ्चधा कथं विभक्तः भवति, देहादूर्घ्वोत्क्रमणं कथम् इति । तदा पिप्पलादः ब्रूते-आत्मनः एव प्राणः जायते । मनोकृतेन सङ्कल्पेन एषः प्राणः जीवमनुप्रविशति । विविधकर्माणि कर्तुं जीवं धारयितुं च एषः स्वयं पञ्चधा विभक्तः सन् पञ्चसु स्थानेषु तिष्ठति हृदि प्राणो गुदेऽपानः समानो नाभिसंस्थितः । उदानः कण्ठदेशस्थो व्यानः सर्वशरीरगः इत्यमरः । प्राणः सम्राडिव सर्वान् प्रणान् तत्तत्कार्ये विधत्ते अपानः पुरुषं दृढं धारयति यथा न पतेत् भूमौ तथा । हुतमन्नं जीर्णीकरोति समानः । सर्वासु नाडीषु सञ्चरति व्यानः । उदानः यथासङ्कल्पम् ऊर्ध्वं पुण्यं लोकं नयति मरणानन्तरम् । आदित्यः, पृथिवी, आकाशः, वायुः, तेजः च क्रमेण प्राण-अपान-समान-व्यान-उदानरूपेण बाह्यपदार्थानाम् आधाररूपाः भवन्ति । देहान्तर्गततत्त्वानां प्राणः आधारभूतः भवति ।

चतुर्थप्रश्नः

चतुर्थे प्रश्ने सौर्यायणी गार्ग्यः पुरुषे सुप्ते कानि स्वपन्ति कानि च जागृतानि भवन्ति, कः देवः स्वप्नान् पश्यति, कः सुखमनुभवति, कस्मिन् सर्वाः शक्तयः सम्प्रतिष्ठिता भवन्ति इति पृच्छति । तदा उत्तरं ब्रवीति गुरुः- सर्वाः शक्तयः मनसि सम्मिल्य स्वपन्ति । प्राणाग्नयः जागरिताः सन्तः सततं कार्यरताः भवन्ति । स्वप्नान् पश्यति देवः मनः एव । विविधानि शक्याशक्यानि दृष्टादृष्टानि वस्तूनि मनसि गोचराः भवन्ति । पूर्णज्ञानस्य प्राप्त्या आत्मा सुखी भवति, मनः अपि सुखमनुभवति । सुषुप्तस्थितौ सर्वाणि भूतानि, तेषां तन्मात्राणि, सर्वाणि इन्द्रियाणि, इन्द्रियविषयाश्च आत्मनि लीनाः भवन्ति । आत्मा एव द्रष्टा, श्रोता, वक्ता च । सः परमश्रेष्ठे अक्षरब्रह्मणि प्रतिष्ठितः । परब्रह्म एव सर्वेषां प्रतिष्ठारूपम् ।

पञ्चमप्रश्नः

पञ्चमेन प्रश्नेन सत्यकामः पृच्छति-यः आजीवनम् ओङ्कारमुपास्ते सः कतरं लोकं प्राप्नोति ? कीदृशं फलं प्राप्नोति ? तस्य उत्तरं वदति – परमपावनस्य ओङ्कारस्य लक्ष्यभूतमस्ति परब्रह्म । यः निष्कामेन उपास्ते सः सकलैश्वर्यं प्राप्नोति । ओङ्कारः मात्रात्रयेण युक्तः । अकारः, उकारः, मकारः एव ताः मात्राः । प्रथममात्रस्य अकारस्य ध्यानं नाम ऋग्वेदोपासनम् । अस्य लोकस्य महिम्नः अनुभवः एव ध्यानस्य फलं भवति । द्वितीयमात्रस्य उकारस्य ध्यानं नाम यजुर्वेदविहितानां यज्ञयागादीनां पुण्यकर्मणाम् आचरणम् । पुण्यस्य समाप्तिपर्यन्तं स्वर्गलोकस्य सुखानि अनुभूय प्रत्यागमनमेव उकारध्यानस्य फलम् । मात्रात्रयमपि संयुज्य यः ओङ्कारस्य ध्यानं कुर्यात् तेन पुनर्जन्मरहितः सूर्यलोकः ब्रह्मलोकः वा प्राप्यते । तदेव अमृतपदम् ।

षष्ठः प्रश्नः

षष्ठे प्रश्ने सुकेशाः भारद्वाजः पृच्छति यत् कोशलदेशस्य राजकुमारः हिरण्यनाभः एकदा षोडशकला-सम्पन्नस्य पुरुषस्य विषये मां पृष्टवान् । अहम् अनभिज्ञः इति ज्ञात्वा सः रथमारुह्य प्रतिगतवान् । अतः अहं त्वां पृच्छामि कोऽसौ षोडशकलायुक्तः पुरुषः – इति । उत्तरं पठति-पुरुषे एव एते षोडशकलाः संहताः यथा रथनाभौ अराः तथा । सः पुरुषः प्राणमसृजत । सृष्टेः श्रेयसे प्राणतः श्रद्धाम् असृजत । ततः पञ्चभूतानि । तत्र श्रूयते –स प्राणमसृजत, प्राणात् श्रद्धां खं वायुर्ज्योतिरापः पृथिवीन्द्रियं मनोऽन्नमन्नाद् वीर्यं तपो मन्त्राः कर्म लोका लोकेषु च नाम च । एते एव षोडशकलाः । एते सर्वे पुरुषे लीनाः सन्तः विनष्टाः भवन्ति । सर्वाः देवताः, प्राणाः, भूतानि च परमपुरुषे प्रतिष्ठितानि सन्ति । अयमेव षोडशकलाभिः युक्तः पुरुषः ।
तदनन्तरं गुरुः ब्रूते-एतावदेवाहमेतत्परं वेद नातः परमस्तीति । तदा सर्वे शिष्याः सविनयं गुरुस्तवनं कुर्वन्ति –त्वं हि नः पिता यः अस्माकमविद्यायाः परं पारं तारयसि इति ।

Animesh’s blog

Again……

My shaded eyes glitter again,
Trees of thought grows again,
Broken heart blows again,
Path of mine is defined again,
Rain of bliss falls again,
Waves of ecstasy moves again,
Face of mine charms again,
Words of mine Ames again ,
Strength in war of world I gain again,
Learning from my failures I try again,
When I watch you oh Avdhoot I starts again.
Vision of your lotus feet is so devine,
Remover of my pain ,

I starts again roam again and achieve again………..

Animesh’s blog

Atharvan Samidha Adhana Prayoga

   || Samidha Adhanam ||

Only bramhacharis have to perform samidha adhana. Bramahcharis  should do it before  Kamokarshita  japam ( In actuality bramhachari should perform it on daily basis like all other nityakarma , sandhya vandan , savadhyaya  etc .But rarely modern bramchari performs it . )

Samkalpam:
Statement of intent to perform the ritual (Take three pinches of rice akshatas in the right hand and cover with the left hand.  Hold this while chanting the sankalpa, and offer into the homa  kunda.

MamottapattA samastA dUrItA ShayA dwArA SrI parmEshwar PrIthyArtham VicchInaAgni sandhAn ,Evam NityA samidhAadhan akaran PrayachIttA  PUrvak PrAtaH ( in case of evening add SAyam ) samidhAadhan KarIshyE.
Kindle the fire with following mantra.

Om Bhur-Bhuvah- Svar- Janad -Om

Now offer the ghee in kindled fire in large quantity or you may also offer samidha dipped in ghee with each mantra.
( According to Darila this mantras are for vicchinaagni sandhana  of bramhachari as mentioned by Kaushika sutra. )
( Shaunak || Brahti,Jagati,Trishtup,|| Agni )

Now perform Parisamuhan by this two mantra

Now perform ParyUkshan i.e.sprinkling water  with the hand in a fist, with palm facing downwards using following mantra.(×3)

Now offer one or three  samidhas with each mantra ( use svaha & agnaye na mama )

again do the paryukshan of agni with mantra used ( please refer to previous  )
Now wash your hand with following mantra.

  ( Sindhudwipa || Anustup || Apo )

Now perform Dhuma bhakshan with following mantra .

  ( Sindhudwipa || Anustup || Agni )

Now perform upasthanam of Agni dev seeking the wisdom ( Medha ) , Bramhavarchasa , teja , bala ( mental and physical power ).

* Hands should be in Namaskar mudra.
* Say ” Agni upasthanam karishye “.

Raksha dharan :

After upasthana , take some bhasma ( ash) from the agni kunda and wear tripundra as well as smear    bhasama on body limbs by reciting this mantra.

( Atharva || Anushtup || Mantrokta )

now say –

  ” Sri Parameshwar arpanmastu  “

Animesh’s blog

..|| मायापञ्चकम् || ..

निरुपमनित्यनिरंशकेऽप्यखण्डे
   मयि चिति सर्वविकल्पनादिशून्ये .
घटयति जगदीशजीवभेदं
   त्वघटितघटनापटीयसी माया .. १..

श्रुतिशतनिगमान्तशोधकान-
   प्यहह धनादिनिदर्शनेन सद्यः .
कलुषयति चतुष्पदाद्यभिन्ना-
   नघटितघटनापटीयसी माया .. २..

सुखचिदखण्डविबोधमद्वितीयं
   वियदनलादिविनिर्मिते नियोज्य .
भ्रमयति भवसागरे नितान्तं
   त्वघटितघटनापटीयसी माया .. ३..

अपगतगुणवर्णजातिभेदे
   सुखचिति विप्रविडाद्यहंकृतिं च .
स्फुटयति सुतदारगेहमोहं
   त्वघटितघटनापटीयसी माया .. ४..

विधिहरिहरविभेदमप्यखण्डे
   बत विरचय्य बुधानपि प्रकामम् .
भ्रमयति हरिहरभेदभावा-
   नघटितघटनापटीयसी माया .. ५..

इति श्रीमत्परमहंसपरिव्राजकाचार्यस्य
श्रीगोविन्दभगवत्पूज्यपादशिष्यस्य
श्रीमच्छङ्करभगवतः कृतौ
मायापञ्चकम्
संपूर्णम् .

Animesh’s blog

Dhumavati tantra , Anga vidya and kalpas

Following 12 vidyas are the anga vidya of dhumavati .
Yet there are few sadhaks  who are devoted to smokey goddess.
Mostly shabar mantra of dhumavati is popular among sadhaks which is immediately siddhī giver.So it is rare in practice to get initiated in pure Shastriya and tantric manner for this Maha vidya .
Aghor and shabar mantras of dhumavati are mainly practiced due to immediate impact and fruit.Aghor and shabar mantras neither needs   viniyoga ,rishiyAdinayAsa
nor anga vidyas , only chanting them in manner your guru told is sufficient. One of such shabar mantra is Charpatbhanjan natha pranita mantra.   “धूम्रासपर्या कल्प पद्धति”
Is one of few paddhati granthas belonging to this mahavidya.
Dhumavati tantra , Dhumavati kalp , Dhumra kalp , dhumra- varahi tantra , portion of kalamrityu tantra are few authoritative granthas of this lore.
Note that there is no shiva ( concert ) for this mahavidya shakti is in widow and old form, but bhairava is mentioned there in aghor paddhati, Aghor bhairava (For Ugra karma )

( dhyana of aghor bhairava

त्रिपाद हस्त नयनं नीलांजनं चयोपमं,
शूलासि सूची हस्तं च घोर दंष्ट्राटट् हासिनम् ||

Mantra is धूं धूं अघोर रुद्राय नमः
Some times shabar aghor mantra is also used )
  and Kalabhairava ( for saumya karma ).
*
Mantra for kala bhairava is Dhum Dhum kalabhairavaya namah
List of anaga vidhyas are given below.
(1) Vīreśa
(2) VaTuka
(3) Shiva
(4) Pratyangirā
(5) Sharabheśvara
(6) Pāśupata astrā
(7) Samhārāstra
(8) Kukkutī
(9) Markalikā
(10) Māranī
(11) Tvaritā
(12) Kullukā pañcaka

Animesh’s blog

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प्रोक्ता पञ्चदशी विद्या महात्रिपुरसुन्दरी |
श्रीमहाषोडशी प्रोक्ता महामाहेश्वरी सदा ||१||
प्रोक्ता श्रीदक्षिणा काली महाराज्ञीति संज्ञया |
var लोके ख्याता महाराज्ञी नाम्ना दक्षिणकालिका |
आगमेषु महाशक्तिः ख्याता श्रीभुवनेश्वरी ||२||
महागुप्ता गुह्यकाली नाम्ना शास्त्रेषु कीर्तिता |
महोग्रतारा निर्दिष्टा महाज्ञप्तेति भूतले ||३||
महानन्दा कुब्जिका स्यात् लोकेऽत्र जगदम्बिका |
त्रिशक्त्याद्याऽत्र चामुण्डा महास्पन्दा प्रकीर्तिता ||४||
महामहाशया प्रोक्ता बाला त्रिपुरसुन्दरी |
श्रीचक्रराजः सम्प्रोक्तस्त्रिभागेन महेश्वरि ||५||

Animesh’s blog