Great Scriptures, Literatures and Books of Hindus: 4

AGAMAS AND ITS TYPES

Human mind has its limitaion for visualisation and for expanding the horizon of the visualisation, it is utmost important to have a medium. these medium acts as an external form to access the inner soul. These external forms and medium of divine worship is called Agamas.

KNOWLEDGE provides the basis for the expansion of the horizon and the expanded horizon has to be controlled based on the concept of CONCENTRATION. The controlled horizon is of no utility unless it is ACTED ON. Agamas are based on three pillars as highlighted.

For the expansion of knowledge Agamas provide information in the form of cosmology, devotion, meditation, charms, spells, temple architecture, idol making, social, public and general rules etc.

Since it has been already mentioned, that too much expanded knowledge cannot be controlled and for the controlled development Agamas can be studied under major heads:

:~ Vaishnava Agama…Glorifying Lord Vishnu
:~ Shaiva Agama……Glorifying Lord Shiva
:~ Shakta Agama……Glorifying Goddess Shakti

This is the basis of the Shakti worship in Tantra.

Certain Agamas are considered more famous and detailed like:

:~ Mahanirvana Tantra
:~ Narada-Pancharatra
:~ Sanatkumara-Samhita
:~ Isvara-Samhita
:~ Ahirbudhnya-Samhita
:~ Spanda-Pradipika

There are two hundred and fifteen of these Vaishnava texts.

VAISHNAVA AGAMAS

PANCHARATRA—VAIKHANASA—PRATISHTHASARA—VIJNANALALIT

(1) Brahma
(2) Saiva Kaumara
(3) Vasishtha
(4) Kapila
(5) Gautamiya
(6) Naradiya

SHAIVA AGAMAS

There are 92 Agamas in Shaiva Agamas – the prominent one being Kamika – they are further segregated under the following heads:

:~ 10 on Shiva
:~ 18 on Rudra
:~ 64 on Bhairava, Pasupata and Kapalika

Apart from the main Agamas there are nearly 108 Upa Aagamas.

In India, two distinct yet similar Shaiva cultures had taken roots one in Northern India the hub of the Shaiva culture in Kashmir called Kashmir Shaivis or Pratyabhigyana and in South India it has developed in to Shaiva Siddhanta.

SHAKTA AGAMAS

Shakti worship though very old had lost its glory during certain period of time. It again emerged as a major force in Tantra. Shakti worship has its basis in various scriptures available based on the talks between Lord Shiva and Devi Parvati.

In all there are 77 Shakta agamas. Prominent ones are:

:~ Mahanirvana
:~ Kularnava
:~ Kulasara
:~ Prapanchasara
:~ Tantraraja
:~ Rudra-Yamala
:~ Brahma-Yamala
:~ Vishnu-Yamala
:~ Todala

In Tantra, it is said that ‘Shiva without Shakti is like Shava (Corpse) and Shakti without Shiva is Incontollable.’

Tantra is the most important work of Indian spiritual science as it helps to bestow the impossible to the mankind within a short span of time.

The Purusha (male) that is Lord Shiva is interested in meeting Prakriti (nature) that is Devi Parvati, this cosmic bliss provided mankind with a new vigour and vitality.

This great article is taken from below book:
Book Name: INDIA, Known things Unknown secrets
Writer: R. VENUGOPALAN
ISBN: 81-8056-373-1
Book Code: BV-5725
Publisher: Health Harmony, New Delhi, India

Great Scriptures, Literatures and Books of Hindus: 3

PURANAS

The Puranas are the basis for getting knowledge about history, culture and heritage of the bygone eras. Most of the puranas provide details of the lineage’s and the role they provided in the upliftment of the society.

Since they are voluminous, Sage Vyasa was provided with the responsibility of compiling the puranas. Every period had their own Vyasa who did this work meticulously, Krishnadvaipayana (son of Parasara) had taken up the responsibility for this Yuga.

Purana’s provide knowledge of Vedas in a simple and lucid manner other than providing history and genealogy. That is the reason why Puranas have become more famouse compared to Vedas as it is within the reach of a common person.

There are 18 Puranas, which can be understood from the following three heading:

SATTVIC PURANAS – GLORIFYING LORD VISHNU
(1) Vishnu Purana
(2) Naradiya Purana
(3) Srimad Bhagavata Purana
(4) Garuda (Suparna) Purana
(5) Padma Purana
(6) Varaha Purana

RAJASIC PURANAS – GLORIFYING LORD BRAHMA
(7) Brahma Purana
(8) Brahmanda Purana
(9) Brahma Vaivarta Purana
(10) Markandeya Purana
(11) Bhavishya Purana
(12) Vamana Purana

TAMASIC PURANAS – GLORIFYING LORD SHIVA
(13) Matsya Purana
(14) Kurma Purana
(15) Linga Purana
(16) Siva Purana
(17) Skanda Puarana
(18) Agni Purana

UPA- PURANAS

Apart from 18 Puranas there are 18 Upa-Puranas which are as under:-
(1) Sanatkumara
(2) Narasimha
(3) Brihannaradiya
(4) Sivarahasya
(5) Durvasa
(6) Kapila
(7) Vamana
(8) Bhargava
(9) Varuna
(10) Kalika
(11) Samba
(12) Nandi
(13) Surya
(14) Parasara
(15) Vasishtha
(16) Devi-Bhagavata
(17) Ganesha
(18) Hamsa

BRAHMANA

Brahmana are prose works that are appended to the Vedas:

VEDA: Rig-Veda…………………Brahmana: Aitareya-Brahmana; Kaushitaka-Brahmana
VEDA: White Yajur-Veda……Brahmana: Satapatha-Brahmana
VEDA: Black yajur-Veda…….Brahmana: Taittiriya-Brahmana
VEDA: Sama-Veda……………..Brahmana: Eight Brahmana
VEDA: Atharva-Veda…………Brahmana: Gopatha-Brahmana

They are esoteric keys to the ceremonial magic of the Vedas.

This great article is taken from below book:
Book Name: INDIA, Known things Unknown secrets
Writer: R. VENUGOPALAN
ISBN: 81-8056-373-1
Book Code: BV-5725
Publisher: Health Harmony, New Delhi, India

Durga Kavach

Durga Kavach is a collection of special shlokas from the Markandey Purana and is part of the Durga Saptashti. Chanting Durga Kavach during the Navratras is considered auspicious by the devotees of Duga Ma.

Durga Kavach

Atha Devyaah Kavachamah
AUM Asya Shrii Chandii Kavachasya
Brahmaa Rishhih Anushhtupah Chhandah Chaamundaa Devataa
Angaanyaa Soktamaataro Biijamah Digbandha Devataa Stattvamah
Shri Jagadamba apriityarthe Saptashatii Paathaan Gatvena Jape Viniyogah
AUM Namah Chandikaayai

Maarkandeya Uvaacha

AUM Yadh goohyam Paramam Loke Sarva Rakshaakaram Nrimaamah
Yaanna Kasya chidaa khyaatam Tanme Bruuhi Pitaamah 1

Brahmo Vaach

Asti Goohya tamam Vipra Sarva bhuuto pakaa rakamah
Devya astu kavacham punyam takshinashava Mahaamune 2

Prathamam Shailaputrii cha Dvitiiyam Brahmachaarinii
Tritiiyam Chandra ghanteti Kushmaan deti Chatur thakamah 3

Panchamam Skandamaateti Shhashhtham Kaatyaayaniiti cha
Saptamam Kaala raatrii ti Mahaa gaurii ticha ashhtamamah 4

Navamam Siddhi daatrii cha Nava durgaah Prakiir titaah
Uktaan yetaani naamaani brahma naiva mahaatmanaa 5

Agninaa Dahya maanastu Shatrumadhye Gato Ra Ne
Vishha me Durgame chaiva bhayaarh Sharanam Gataah 6

Na Teshhaan Jaayate Kinchi da shubham rana sam kate
Naapadam Tasya Pashyaami Shoka duhkha bhayam nahi 7

Yaistu Bhaktyaa Smritaa Nuunam Teshhaan vriddhih Prajaayate
Ye Tvaan Smaranti Deveshi Rakshase Taanna Sam shayah 8

Preta samsthaa tu Chaamundaa Vaaraahii Mahishhaasanaa
Aindrii Gaja samaa ruudhaa Vaishhnavii Garuda asanaa 9

Maaheshvarii vrishhaaruudhaa Kaumaarii Shikhi vaahanaa
Lakshmiih Padmaasanaa Devii Padmahastaa Hari Priyaa 10

Shvetaruupa dharaa Devii Iishvarii vrishha vaahanaa
Braahmii hamsa samaaruuDhaa Sarvaa bharana bhuush hitaa 11

Ityetaa Maatarah Sarvaah Sarvayoga Saman vitaah
Naanaa bharana shobhaaghyaa naanaa ratno pasho bhitaah 12

Dritiyante Rathamaaruudhaa Devyah Krodha samaa kulaah
Shankham Chakram Gadaan Shaktin Halam cha Musalaayudhamah 13

Khetakam Tomaram Chaiva Parashun Paashameva cha
Kuntaayudham Trishuulam cha Shaaraam aayudha muttamamah 14

Daityaanaan Dehanaashaaya Bhaktaa naama bhayaaya cha
Dhaarayantya ayudhaa niittham Devaanaan cha Hitaaya vai 15

Namaste astu Mahaaraudre Mahaa ghora paraakrame
Mahaabale Mahotsaahe Mahaa bhayavinaashini 16

Traahi maan Devi Dushhprekshye Shatruunaan bhayavardhini
Praachyaan Rakshatu Maa maindrii Aagney yaam agni devataa 17

Dakshine avatu Vaaraahii nai rityaan khadga dhaarinii
Pratiichyaan Vaarunii Rakshedah Vaayavyaan mriga vaahinii 18

Udiichyaan Paatu Kaumaarii Aishaanyaan Shuuladhaarinii
Uurdhvan Brahmaani me Rakshe dadhastaadah Vaishhnavii Tathaa 19

Evam Dasha Disho Rakshech chaamundaa Shava vaahanaa
yaa me Chaagratah Paatu Vijayaa Paatu prishhthatah 20

Ajitaa Vaama Paarshve tu Dakshine Chaaparaajitaa
Shikhaamu dyotinii Rakshedumaa Muurdhini Vyavasthitaa 21

Maalaadharii Lalaate cha Bhruvau Rakshedah Yashasvinii
Trinetraa cha Bhruvor madhye Yama ghantaa cha Naasike 22

Shankhinii chak shu shhor madhye Shrotrayorrdvaa vaasinii
Kapolau Kaalikaa Rakshet karnamuule tu Shaankarii 23

Naasikaayaan Sugandhaa cha Uttaroshh the cha Charchikaa
Adhare Chaam Ritakalaa Jihvaa yaan cha Sarasvatii 24

Dantaanah Rakshatu Kaumarii kanthadeshe tu chandikaa
Ghantikaan Chitra ghantaa cha Mahaa maayaa cha Taaluke 25

Kaamaakshii Chibukam Rakshedah Vaacham me Sarvaman galaa
Griivaayaan Bhadrakaalii cha prishhtha vamshe Dhanur dharii 26

Niilagriivaa Bahihkanthe Nalikaan Nalakuubarii
Skandhayoh Khanginii Rakshedah Baahuu me Vajradhaarinii 27

Hastayordan dinii Rakshed ambikaa Chaanguliishhu cha
Nakhaajn chhuuleshvarii Rakshet kukshau rakshet kuleshvarii 28

Stanau rakshen mahaadevii Manahshoka vinaashinii
Hridaye Lalitaa Devii Udare Shuula dhaariNii 29

Naabhau cha Kaaminii Rakshedah Guhyam Guhyeshvarii tathaa
Puutanaa Kaamikaa me Dhram Gude Mahishha vaahinii 30

Katiyaan Bhagavatii Rakshej jaanunii Vindhya vaasinii
Janghe Mahaabalaa Rakshet sarvakaama pradaayinii 31

Gulpha yornaarasinhii cha Paada prishhthe tu Taijasii
Paadaanguliishhu Shrii Rakshet paadaadha stala vaasinii 32

Nakhaanah Damshh Traakaraalii cha keshaansh chaivo{dhva} rkeshinii
Roma kuupeshhu Kauberii Tvacham Vaagiishvarii tathaa 33

Raktama jjaava saamaan saan yasthi medaansi Paarvatii
Antraani Kaala raatrishcha Pittam cha Mukutesh varii 34

Padmaavatii Padmakoshe Kaphe Chuu Daamanis tathaa
Jvaalaamukhii Nakha jvaalaa mabhedyaa Sarva sandhi shhu 35

Shukram Brahmaani me Rakshech chhaayaan Chhatresh varii tathaa
Aham kaaram Mano Buddhin Rakshen me Dharma dhaarinii 36

PraaNaapaanau Tathaa Vyaanam udaanam cha Samaana kamah
Vajra hastaa cha me Rakshetah praanam Kalyaana shobhanaa 37

Rase Ruupe cha Gandhe cha Shabde Sparshe cha Yoginii
Sattvam Rajasta mashchaiva Rakshen naaraayanii sadaa 38

Aayuu Rakshatu Vaaraahii Dharmam Rakshatu Vaishhnavii
Yashah Kiirtin cha Lakshmiin cha Dhanam Vidyaan cha Chakrinii 39

Gotra mindraani me Rakshet pashuunme Raksha Chandike
Putraanh Rakshen mahaa lakshmiir bhaaryaan Rakshatu Bhairavii 40

Panthaanam Supathaa rakshen maargam Kshemakarii tathaa
Raajadvaare Mahaa lakshmiir vijayaa Sarvatah Sthitaa 41

Rakshaa hiinam tu Yatsthaanam Varjitam Kavachena tu
Tatsarvam Raksha me Devi Jayantii Paapa naashinii 42

Pada mekam na Gach chhettu Yadiichchhech chhu bhamaat manah
Kavache naa vrito Nityam Yatra Yatraiva Gachchhati 43

Tatra Tatra artha laabhashcha Vijayah Saarva kaamikah
Yam Yam Chinta yate Kaamam Tam Tam Praapnoti nish chitamah
Paramaish varya matulam Praapsyate Bhuutale Pumaanah 44

Nirbhayo Jaayate martyah samgraa meshhva paraajitah
Trailokye tu Bhavet puujyah Kavache naav Ritah Pumaanah 45

Idam tu Devyaah Kavacham Devaa naamapi Durlabham.h
Yah Pathetah prayato Nityam Trisandhyam Shraddhayaan vitah 46

Daivii Kalaa Bhavettasya Trailokyeshhva paraajitah
Jiivedah Varshhashatam saagrama pamrityuvi varjitah 47

Nashyanti Vyaadhayah Sarve Luutaa vispho Takaadayah
Sthaavaram Jangamam Chaiva Kritrimam Chaapi Yadvishhamah 48

Abhi chaaraani Sarvaani Mantra yantraani Bhuutale
Bhuu charaah Khe charaash chaiva jalajaash chopa deshikaah 49

Sahajaa Kulajaa Maalaa Daakinii Shaakinii Tathaa
Antariksha charaa Ghoraa Daakin yashcha Mahaabalaah 50

Graha bhuuta pishaachaa shcha Yaksha gandharva raakshasaah
Brahma raakshasa vetaalaah Kushhmaandaa Bhairavaadayah 51

Nashyanti Darshanaattasya Kavache Hridi Samsthite
Maano nnatir bhavedah Raag yastejov Riddhikaram Paramah 52

Yashasaa varddharte so api Kiirti Mandita bhuutale
Japet sapta shatiin Chandiin kritvaa tu Kavacham Puraa 53

Yaavad bhuu mandalam Dhatte Sashaila vanakaana namah
Taavattishh Thati medinyaan Santatih Putra Pautrikii 54

Dehaante Paramam Sthaanam Yatsu rai rapi Durlabhamh
Praapnoti Purushho Nityam Mahaamaayaa Prasaadatah 55

Labhate Paramam Ruupam Shivena Saha Modate .. AUM 56

Om, Aum, Pranava

Om is a word used by Hindu yogis to represent a vibration which they say pervades the entire universe. They believe this is the same sound as the one heard internally as a result of practicing yoga.*

More generally, Om represents God, the supreme, all that is.

Om is used as a mantra (a word or phrase that’s said repeatedly out loud or in one’s head) in Japa Yoga.

Aum is a variant spelling of Om. The word can be spelled either way because the letter o is regarded as a diphthong consisting of a and u.

According to one of the most famous Hindu scriptures, the Mandukya Upanishad, Om symbolizes the four states of consciousness. The letter a represents the waking state, u represents the dream state, m represents deep sleep, and the whole word represents the fourth state (turiya), which is the state of enlightenment.

Pranava is a name used for the syllable Om. For example, you might say, “I recited the pranava a thousand times,” meaning you said “Om” a thousand times. Literally, pranava means “pronouncing” in Sanskrit. The word consists of the prefix pra (a cognate of the Latin prefix pro) and the root nu meaning “call out” and “exult.”

Pranava also means the sound that people hear internally after they practice yoga for a while.

The place of these concepts in yoga is summarized nicely by this paragraph from the website of the Himalayan Academy (www.himalayanacademy.com):

“Literally, Pranava in Sanskrit means “humming.” The mantram [mantra] Aum denotes God as the Primal Sound. This sound can be heard as the sound of one’s own nerve system, and meditators and mystics hear it daily, like the sound made by an electrical transformer or a swarm of bees, or a thousand vinas playing in the distance. It is a strong, inner experience, one that yogis hold with great reverence. The meditator is taught to inwardly transform this sound into the inner light which lights up ones’ thoughts, and to bask in this blissful consciousness of light. Pranava is also known as the sound of the nadanadi sakti. Hearing it one draws near to God Consciousness. When we are living in the lower chakras, or when the world too strongly dominates our mind, this sound may, for a time, not be heard. But it returns as awareness withdraws, as the mind becomes perfectly quiescent, silent, still. Listen for this sound in your quietest moments and you will learn to recognize it as a daily encounter with the Divine that lives within all men, within all creatures, within all existence.”

You can say HARI AUM or Aum Namah Shivaya!

Some skeptics say that the humming heard by experienced meditators is actually a form of self-induced epilepsy.

Source: http://www.realization.org

Meditation

“The purpose of meditation is to achieve uninterrupted mindfulness. Mindfulness, and only mindfulness, produces Enlightenment.”
—Gunaratana in Mindfulness in Plain English

People meditate for many reasons. Some do it to lower their blood pressure; others like to see special effects with their eyes closed. Many people do it simply because it makes them feel good.

There is nothing wrong with these motives, but on this article, we are only interested in meditation methods that can help lead to enlightment.

We think all such methods have something in common: all of them are exercises in remaining aware of where your attention is pointing. In other words, they teach you to avoid getting lost in thought. When the exercise becomes automatic, permanent, and effortless, enlightenment may follow.

Note the word permanent: you are supposed to meditate all day while engaged in normal activities. If you want to get enlightened, meditation is not just something you do for half an hour while sitting on a cushion. This can’t be stressed enough: these techniques lead to enlightenment only if they become permanent states of mind. They must become habits.

People sometimes say that practicing a deliberate technique is not meditation. According to them, only an effortlessly alert and quiet state is meditation. Such assertions are confusing. Actually, both things are meditation, because the word meditation has two meanings.

The important point to understand is that meditation in the first sense (deliberate effort) is intended to lead to meditation in the second sense (an effortless state of quiet awareness). It is a two-stage process. (And it is designed to lead to a third stage, the dissolution of the ego.)

Although many types of meditation have been advocated by various schools of Hinduism and Buddhism, this page emphasizes insight methods associated with Theravada Buddhism, and the method of self-enquiry as taught by Ramana Maharshi.

The best book about the first is probably Mindfulness in Plain English, which is on our website here; the best book about the second is probably Be As You Are, which can be purchased here.

Beginning meditators may find it useful to divide meditation methods into two categories, those that stress concentration (holding onto a single thought) and those that stress mindfulness (remaining aware of what the mind is perceiving without getting lost in thought). This conceptual division is associated with Theravada Buddhism and is explained brilliantly in the book The Meditative Mind. The reason we recommend mindfulness techniques is that they automatically develop both concentration and mindfulness. This is not true for concentration techniques: they do not necessarily develop mindfulness.

When the English word “Meditation” is used in the context of Hinduism or Buddhism, as we use it here, it is a translation of the Sanskrit word “Dhyana” or its cognates in other Asian languages: “Jhan” in Pali (the language of the Buddha), “Chan” in Chinese, and “Zen” in Japanese.

This page was published on www.realization.org

How to identify the city of India you are in…

Scenario 1 >
Two guys are fighting and a third guy comes along, then a fourth and they start arguing about who’s right.
— You are in Kolkatta

Scenario 2 >
Two guys are fighting and a third guy comes along, sees them and walks on.
— That’s Mumbai

Scenario 3 >
Two guys are fighting and a third guy comes along and tries to make peace. The first two get together and beat him up.
— That’s Delhi

Scenario 4 >
Two guys are fighting. A crowd gathers to watch. A guy comes along and quietly opens a chai stall
— That’s Ahmedabad

Scenario 5 >
Two guys are fighting and a third guy comes. He writes a software programm to stop the fight ..
but the fight doesn’t stop because of a bug in the program
— That’s Bangalore !!!!

Scenario 6 >
Two guys are fighting. A crowd gathers to watch.
A guy comes along and quietly says that “ANNA” doesn’t like all this nonsense… Peace comes in.
— That’s Chennai

Scenario 7 >
Two guys are fighting. Both of them take time out and call their friends on mobile. Now 50 guys are fighting.
— You are in Chandigarh

By: Jagadeesh, for http://www.19.5degs.com