Sandhya Vandanam ( A brief introduction)

The junction between the brows and the nose is the junction (Sandhya) of the Akasa and Paraloka.  

By the knowledge of the unity of Paramatma and Atma, the idea of their separate existence is destroyed.  The process of meditating upon this junction is called as "Sandhya Vandanam".   The union of the individual self with universal self.  

Kurukshetram, Samantha panchakam, Avmukhtam, Varanasi and Mahasmasana all point to one locality, the agna-chakra between the eye brows which the yogis understand as the ‘sixth chakra’ which in effect is called the ‘Sandhya’ (agna chakra). 

The five ‘Sandhya’s below are as follows starting from the bottom:

1)      Mooladhara

2)      Swadhistana

3)      Manipura

4)      Anahata

5)      Visuddhi and 

6)      Agna Chakra (the pure mind).

While the first five are called Plexus (the five elements) the 6^th is the pure mind.

Agna chakra (Sandhya) is the seat of pure mind where all the complex evolutions below are destroyed and a little Gnana (aa+gnya) or real knowledge is obtained and hence called ‘Kshetra” and Maha Samsara.

The Sandhya is regarded as an important Dharmic ceremony to be performed by the Hindus and it has now virtually become a meaningless ritual seldom cared for by the younger generation among the western educated Hindus.

The fault could not be attributed to modern education which ‘undoubtedly ‘improves the intellectual capacities of its sincere votaries.

The real difficulty is when education naturally demanded a reasonable explanation for the ceremony, the pundit authorities owing to their utter want of religious education were unable to furnish necessary explanations.

The Sandhya being one of the simplest daily ceremonies ordained by religion (read as dharma), it is a pity that everyone is groping in the dark at present with regard to its real significance.

Sandhya Vandanam is not a superstitious absurdity, nor mysterious occultism. The worship of the surya at the Sandhya is explained as referring to the adoration of the internal atma.

The rakshasas named “Mandehas’ are said to represent the sins of man obstructing the requirement of real knowledge of the Atma.

No Hindu is asked to worship the Sun for his Sandhyavandanam which is productive of final liberation.  It is the Almighty Easwara who directs and controls even the Sun. More in my next blog.....................................

HariOm

HV Nath

Source:

1) Meru Thantharam

2) Skandoupanishad

3) Gayathri upanishad

Amrit Manthan

Since years we have all been hearing the story of the Amrita Manthan, the churning of the ocean by the Devas and Asuras to churn out Amrit (Nectar of Immortality). For many years I have been reading about this in many books including the most popular comics Amar Chitra Katha.  And of recently many popular authors have turned this out to be a block buster kind of absurd Indian history& geography and meaningless mythology.

I have in my earlier blogs had mentioned that the term Itihasa and Purana does not refer to History or Mythology but these are technical commentaries of our sacred Vedas. In this passage too I would be mentioning the word Itihasa and Purana and these are the technical commentaries and deep analysis.

So let’s read on the Itihasic story of Amrita Manthan. This passage has come out after referring to many of the puranic texts, the Bhagavatam, Puranas.  All the sources are also mentioned within the paragraphs.

I am sure you will enjoy reading this informative passage.

The itihasic story of Amrita-madhanam is narrated in detail in Shrimad-Bhagavatam Skandha 8, Adhyaya 5-10; as well as in the Mahabharata, Adi-parva, Adhyaayas 17, 18 & 19. It is briefly touched upon in some other Puranas too. To understand the gist of the story, the descriptions furnished in the Bhagavatam and Mahabharata would suffice.

(a) Vide Bhagavatam. The narration begins with a query from king Parikshit to sage Suka.

“Raja said. I wish to know how the Ocean of Milk was churned by Bhagavan and for what purpose the Mandara Mountain was borne on his back taking the form of a tortoise.” The story begins thus as usual. Once upon a time the Devas were overpowered by Asuras. The Devas approached Brahma seated in the middle of his Sabha which is situated on the top of the Maha-Meru, and represented their grievances to him.

Brahma accompanied by the Devas then went to Vishnu and praised Him. Bhagavan advised them to compromise with the Asuras for the time being and with their help to churn the Ocean of Milk, after throwing all the creepers, vegetables and grasses into it. The Devas were asked to use the Mandara Mountain for the churning rod and serpent Vasuki for the rope. Bhagavan assured that Amrita which bestows immortality could then be obtained by them and that the Asuras would not get the same.

Accordingly the Devas compromised with the Asuras for the purpose of obtaining Amrita from the Ocean. Both of them combined removed the great Mandara Mountain and secured the services of Vasuki to be used as a rope round it for churning the Ocean. The Asuras took hold of the head of the serpent and the Devas the tail. When the churning commenced, the mountain having had no support at the bottom, began to sink under water. Vishnu in the form of a Koorma or tortoise, a laksha Yojana in extent, then supported it from beneath; and the churning commenced again in right earnest.

A terrible poison named Haalaahalam first originated from the ocean, all the aquatic animals in it being disturbed and frightened by the churning.

All the Prajapatis then approached Sadasiva and prayed for immediate help. Siva kindly consented to swallow the poison, extracted it in his hand and drank it. The poisonous matter produced however a blue mark all round his neck; and it became an ornament to the pious.

Several rare objects were produced by further churning.

First came the divine cow named Havirdhaani which supplied materials for Yegnas leading to the Devayaana. The Rishis accepted her.

Then came the white horse named Uchai-srava.

Next was produced Iraawata the white elephant with its four tusks which excelled in whiteness and grandeur even the Kylasa mountain.

Then came the beautiful ruby called Kowsthubha which adorns the breast of Vishnu, as well as the divine tree named Paarijaatha which yields everything desired.

Fair women known as Apsaras who please the dwellers in Heaven by their beauty, attire and gait, then appeared.

Sri or the Goddess of Prosperity came next shining like lightning. She was honoured by all and married by Vishnu. She kindly cast her glance on the Prajapatis, Devas and the Prajas, and all of them felt secure and satisfied. But the Dytyas and Daanavas were not so graced, and they appeared broken-hearted.

Then appeared Goddess Vaaruni whom the Asuras accepted with the permission of Vishnu. 

At last appeared the divine Dhanwanthari, the great celestial physician and an incarnation of Vishnu carrying in his hand a pot filled with Amritam (nectar of immortality)

The Asuras suddenly snatched the pot from his hand, and the Devas complained about it to Vishnu who in the interest of the Devas assumed the form of a fair damsel and deceived the Asuras. Being enamoured of her, the Asuras handed over the pot to her and agreed to abide by the distribution of Amrita as she liked. The Asuras and the Devas were then seated in separate rows. She distributed the Amrita which destroys decrepitude and mortality, only to the Devas. The Asuras were pacified during the time by charming words.

Rahu in the disguise of a Deva sat between the Sun and the Moon, and partook of the Amrita. This having been pointed out by the Sun and the Moon, Vishnu in the form of the damsel cut off his head with the disc. The trunk fell down and the head became a planet. Rahu on account of this enmity now attacks both the Sun and the Moon during their eclipses.

When all the Devas partook of the Amrita, Vishnu changed his damsel form in the presence of the Asuras themselves and assumed his own form.

Thus ends the story as narrated in the Bhagavatam. No sensible and technically useful explanations are now available from our modern Pundits and Mahamahopadhyayas on the subject.

(B) Vide Adi-parva. The account of the Amrita-madhanam here is undoubtedly the same as in the Bhagavatam, but as usual there are slight differences in their details which we know by this time could never produce any itihasic inconsistencies. They would specially contribute additional clues to the scientific significance of the subject explained. We may therefore briefly notice such differences alone in this connection.

“The divine Narayana spoke thus to Brahma. The Devas and the Asuras combined should churn the Kalas-Ocean. The Devas will then understand the Amritam. The Mandara Mountain with its forest of trees and creepers extends in height to 11,000 Yojana, and it goes under the earth to the same extent. All the Deva-ganas being unable to raise the Mandara Mountain, they approached Vishnu and prayed to Brahma seated close by, for necessary help in raising the mountain. Vishnu immediately ordered Ananta to help them. He accordingly plucked it from the earth and delivered it to them. Using this mountain as the churning rod and serpent Vasuki as the rope, the Devas and the Asuras commenced churning the ocean with the object of extracting Amritam.”

While the saline ocean was thus churned a large number of aquatic creatures were destroyed having been crushed by the mountain. As the churning progressed waters in the ocean turned into milk, and by the mixture of extracts of medicines, in the course of further churning, the milk was converted into ghee.

When the Amritam was obtained and the Asuras took hold of it by force, Vishnu along with Nara snatched it back from them and distributed it among the Devas, Nara being engaged during the time in keeping the Asuras by force. Vishnu then assumed his own form leaving the form of the fair damsel which he took, and began to attack the Asuras with deadly weapons. A terrible battle then ensued between the Devas and the Asuras at a spot close to the saline ocean. The Devas being highly gratified by the Amritam obtained, kept it secure in a vessel. Indra along with the Devas then entrusted it to Kireeti for safe custody.

Now let us make some enquiries and dive deep to analyse the whole event.

According to the extremely absurd historical and literal interpretations foolishly made by some of the mere students of Sanskrit language in our own land, the whole Itihasa is reduced to a worthless fable of anachronisms, inconsistencies and irrelevancies of the worst type. Such thoughtless explanations could furnish no useful information for the account of the story of Amrita-madhanam as detailed in the Bhagavatam or in the Mahabharata. They are an unmerited abuse to the sacred literature and could not create any lasting impression upon the discerning public.

Let us first of all clearly understand the story itself.

Ø  How did the very proposal to churn the ocean originate?

The Devas were overpowered by the Asuras and the former wished to be always successful. For that purpose the Amrita-madhanam was suggested by Vishnu himself.

Ø  What does this very commencement of the story signify?

Vishnu is an unseen entity. The Asuras and the Devas are also unknown beings if they are beings at all. No learned Pandit could oppose these facts. The ocean they churned and the Amrita they secured must also therefore be purely unknown matters. This could not be denied either. The prevailing historical interpretations are thus undoubtedly conscious lies whatever might be their objects. Lies of course are inexcusable even in ordinary matters and much more so in the sacred field of religion. The story is a scientific Itihasa and every word used therein has its technical meaning.

Ø  Who are the Devas and the Asuras?

Devas refers to the Satwic nature in man while the Asuras to the Rajasic and Tamasic.

If the Asuras thus overpower the Devas, man deteriorates in his religious (read Dharmic) progress. To be free from the molestation of the Asuras, man must churn his own Samudram and secure Amritam. 

The Samudram here refers to man’s Buddhi. As it is, this Buddhi is Itihasically described as the ocean of endless grief and therefore saline.

By the prescribed process of churning, the saline ocean should be converted into a milky, white or Satwic one. By further churning, its essence or ghee should be produced before securing the Amritam.

That the ocean here refers to the man’s Buddhi has been assured in the very beginning by naming it klzaedix ( Kalasho-Dhadhi).  The Amritam to be secured has also been plainly pointed out as representing the highest religious (read Dharmic) knowledge.

Kalas or pot here plainly refers to the human brain, and the Amritam to something worth knowing, but not literally useful for drinking. Those spiritual story tellers (those who lead Sath Sanghs) who still cannot grasp the gist of the scientific Itihasa do not deserve even to touch the sacred text else they confuse the already confused innocent Hindus.

Ø  Why should the Devas work along the wicked Asuras to obtain the Amritam?

The historical interpreter is particularly in a fix here. The Devas and the Asuras belong to man and he cannot get rid of the Asuras easily. His Devas should work along with his Asuras until the latter are completely destroyed. The Amrita-madhanam is the process to be undergone for this very destruction of Asuras. The general idea of the technical Amrita-madhanam is thus far, clear enough.

Ø  How to churn the ocean is the next question.

The Manthara Mountain should be used as the rod and Vasuki as the rope. This mountain is said to be 11,000 Yojana in extent above and below the earth.

The diameter of this material earth is not more than 8,000 miles or 1,000 Yojana. It could not therefore contain the Manthara Mountain. The number 11 Itihasically suggests the eleventh factor in human psychology namely; the Manas. dzeiNÔyai[ - mn @kadz< tej>, Certainly, Manas is the proper rod for churning the Ocean of Buddhi.

Ø  What stuff is the rope made of?

Vaasu or Vasuki signifies Jiva or Prana. Prana is of course the necessary rope to turn the mountain of Manas in the Ocean of Buddhi. The Devas were however unable to uproot the Mandara mountain for using it as the rod for churning. They had to be assisted by Ananta under the command of Vishnu.

We know that Ananta or Sankarshana is the Adhi-dyvas for Manas, Indriyas and the Bhootas.

Thus, without the blessings of Ananta the great Mandara Mountain could not be utilised for the Amrita-madhanam. Again, when this mountain was used for churning, it began to sink under water as it had no support beneath. Vishnu had therefore to assume the form of Koorma and support it.

This refers to a stage of progress in churning at which the Manas loses its balance and gets confounded. It has then to be strengthened by the meditation of Vishnu as Koorma-Avatara. The itihasic significance of Koorma-Avatara is clearly explained (vide Koorma Purana). The meditation of this great Avatara is meant only for those who are engaged in the religious Amrita-madhanam.

“That which courses with the swiftness of vapours in water.” Kow, Jalam or APA refers to the Tatwam, and the itihasic significance of Koorma-Avatara scientific and not mythological.

We have now clearly understood the main object and the exact process of Amrita-madhanam, though they are found to be entirely different from what they are caricatured to be, by the learned Pundits in the land.

We have now only to enquire into the technical significance of the various strange products of the Amrita-madhanam detailed.

First product- Halahala- the dreaded poison.

The first product is the deadly poison named Haalaahalam which Siva kindly swallowed. It produced a blue mark round his neck. This poison is clearly explained however as representing the impurities in the waters of the Ocean. To swallow this poison is also said to be an accomplishment to the wise.

Halam literally means a deformity, and Haalaahalam here signifies the deformities of the Buddhi of man which should be got rid of. Surely this is the first thing to be done in any worthy enterprise.

Ø  Where is now the meaningless mythology shamelessly proclaimed about it?

Second Product- Kaali. (The terrible)

“Just after Siva swallowed the poison at the instance of Brahma for the protection of the Lokas,

Goddess Jyeshta fully ornamented and of dark colour appeared.

“The name of the black goddess is commonly used to denote wickedness and ugliness. It literally means the elder sister of Sri here. Itihasically she denotes slayer of the wicked. The sweeping and cleaning implements belong to her

Third product- Sri (Goddess of Wealth)

In the course of further churning, Sri or Lakshmi appeared whom Vishnu accepted as his wife. She is the goddess of prosperity who refers to the luster or religious merit accruing to the devotee at every stage of development. Vide Bramhavaivartha Purana. 

This Sri was at the very outset displeased with the Dytyas and the Daanavas.

Sri thus refers to the luster of Satwic nature of man but never to the Rajasic and Tamasic which the Asuras represent. Even when the Asuras were so highly advanced in religious devotion as to perceive Sri by churning the ocean, they were not blessed by her.

Technically she represents the religious process of purification which is absolutely necessary for the appearance of Sri. She is thus a very important product of Amrita-madhanam that deserves to be welcomed by all.

Fourth product- Havirdhaani (the divine cow)

The next sea-product is Havirdhaani the divine cow whom the Rishis accepted for the use of Devayaana-Yegna.

Agnihotri and Devayaana-Yegna clearly refers to the Gnana-kanda of the Vedas which the divine cow represents. Man has no right to the use of Gnana-kanda before he extracts and swallows Haalaahalam. It is earnestly hoped that the Havis mentioned here will not be mistaken for the flesh of the cow itself by the modern orthodox Dikshits.

Fifth product- Ucchai-Shrava (the white horse)

Next comes Ucchai- Shrava the white horse. This undoubtedly denotes the careful study of the Vedas known as Sravanam which by the knowledge it procures renders man’s Buddhi white or Satwic.

Sixth product- Iraavatha (the four tusked white elephant)

The Iraavatha or the white elephant appears then with its four tusks. Iraa-Apa-that-vath.  Something similar to APA or Tatwams is Iraavatha here. It refers to a higher stage of religious knowledge than that denoted by Uchai-srava. The four tusks represent the four Purushartas.

Seventh product- Kowsthubha (ruby)

The next sea-product is the ruby named Kowsthubha, which Vishnu took for himself. As a red ruby Kowsthubha naturally denotes Raaga, love or Bhakti. The devotee’s Bhakti is worn as an ornament by Vishnu. Kusthubo jaladhi Thatrabhava. That which originated from the ocean. Since the ocean represents man’s Buddhi here, the Bhakti referred to must be of a highly intellectual and philosophical character. Such a Bhakti is known as Sankhya and Adhyaatmic.

  

Eighth product- Paarijaatha (celestial tree)

Next to the Kowsthubha, the divine Paarijaatha tree appeared which furnishes everything desired by those residing in Heaven.

It is thus named in reference to its origin from Buddhi. It is clearly stated as stationed in the DEVA Loka. The desires fulfilled by the tree must also therefore be highly religious.

Ninth product(s) - Apsaras (Celestial damsels)

They sprout up from the APA. They represent the effects by way of Siddhis consequent on the knowledge of the Tatwams. Vide Vayu-Puranam.

Tenth product- Soma (the tranquil mind)

Next came the pleasant Soma with his innumerable cool rays.

The cool Soma who followed her is explained away by our Pundits as referring to the Moon. It is absurd to say that the world was without a moon till then. It undoubtedly refers to the purified Manas of man - cNÔma mnsae jat>, This Soma must naturally follow Jyeshta and precede Sri. Vide Purusha- sooktha

                                                                 

Eleventh product- Vaaruni

The goddess Vaaruni came after. She was accepted by the Asuras with the permission of Vishnu.

Ø  Could this literally or historically signify anything sensible?

Vaaruni is evidently Varuna’s daughter. Itihasically, Varuna’s region is in the West with its capital named Nimlochani. During the horizontal circuit of Savita round the Maanasothara Mountain or Buddhi, the region of Varuna in the West refers to the closing Sandhya before Prakriti-Laya in the North.

Goddess Vaaruni thus denotes the closing Sandhya. The highest status that an Asura could secure even by Amrita-madhanam is this Vaaruni and nothing beyond. In fact the Asura loses his character at this stage, and virtually disappears. This is exactly what is meant by the destruction of the Asuras by Vishnu at the end of the story.

Without caring in the least for the sacredness of the subject or even for common sense, our modern Pundits would readily convert the Asuras into drunkards and Vaaruni into a valuable liquor which they obtained in the Amrita-madhanam. They have converted our very serious Dharmic literature into meaningless mythologies and absurd Indian history and geography.

Twelfth and the last product- Amrita (Nectar of Immortality)

The Amritam was at last brought by the celestial physician named Dhanwanthari who undoubtedly represents the true physician for the never-ending ills of the man of Samsara. Vide Sree Vishnu Maha purana.

The name Dhanwanthari is in itself ingeniously coined. The Dhanu or bow represents the Pranava-mantra.  The divinity seated within this Pranava is Dhanwanthari the doctor who keeps Amrita in his hand to save mankind from mortality. The Amrita itself is called Soma because it represents the knowledge of the technical Kshetragna or Sabda-brahman. (Supreme Being within us). 

This very Soma is the Amrita here referred to as having been produced by churning the ocean.  The itihasic period specified for the occurrence of the Amrita-madhanam is described thus. Vide Adhyaya 5, Skandha 8, Bhagavatam.

“The sixth Manu is named Chaakshusha the son of Chakshu. In his period a portion of Vishnu incarnated as the son of Sambhooti and Vairaja and was known by the name Ajitha. It was He who procured Amrita to the Devas by churning the ocean. When the Mandara mountain was sinking, He took the form of Koorma and supported it.”

A Manwantara never represents ordinary period of time as too often misinterpreted, but denotes a stage of religious advancement. Chakshu and Chaakshusha signify perceptible, and therefore refers to actual yogic practice. Sambhooti and Vairaja technically allude to the Mahat-Tatwam or Brahma. Vide Sankara-bhaashyam on Isaavasya Upanishad.

From the technical points noticed above, it is clear that the itihasic story of Amrita-madhanam describes in detail the practical yogic process which leads in the end to the knowledge of Soma which procures the Amrita or Immortality to the mortal man. 

There is yet one more important point which could not be omitted in this connection. Vishnu is said to have deceived the Asuras while giving the Amritam to the Devas, and Nara or Kireeti kept the Asuras back by fighting with them.  The Amrita was also in the end entrusted to the custody of Kireeti by Indra and the Devas.

That this Nara, Kireeti or Arjuna belonging to the Mahabharata represents no human character of ancient Indian history. Nara represents the Jivatma and Narayana the Paramatma. Nar- Narayan denotes the union of Jivatma with Paramatma.

Thus, the Amrita under reference is always in the custody of the Jivatma representing the technical Twam or Aham. That Amrita signifies the knowledge of the Self is clearly pointed out here.

The gist of the whole story of the Amrita-madhanam is summarized and told in Shrimad-Bhagavatam.

Ø  “It is clear that, although the Devas and the Asuras performed the same Karma, at the same time and place, the results were different for both.

Ø  The Devas by their devotion to Hari, obtained the Amrita while the Asuras failed to get it.

Ø  Whatever is done by man with desires, by thought, word or deed in the interest of Asu or Prana, wealth, physical body, wife and children etc is ASAT (or Asura) on account of selfishness and absence of unity with Hari.

Ø  But whatever is done without desire and with the feeling of unity with Hari is SAT (Deva) and it is fruitful like pouring water at the foot of a tree and not over its branches.”

If only one is prepared to read and understand the religious story as a scientific Itihasa, all the apparent relics and historical absurdities will immediately vanish.  

                                                  HariOM

HV Nath

Who is Skanda/Kumara/Karthikeya?

Om Saravana Bhava!!!

On the auspicious occasion of Thaipoosam (month of Thai and Star of the day Poosam) I would like to share the essence of the divinity called Skanda or Saravanan.

The itihasic origin of Skanda and its technical significance are highly philosophical and greatly relevant. Skanda is a favourite divinity specially adored in South India.

Before I dive deep in the story I would like to remind you that as mentioned in my previous blogs http://essenceofhinduism.blogspot.in/ Puranas and Itihasas are not history or mythology but technical commentaries of the Vedas. The so called scholars, pseudo pundits and modern interpreters, writers have reduced Puranas and Itihasa into meaningless mythologies and absurd Indian histories.

The Puranic and Itihasic story goes like this:

Once upon a time Siva and Parvati began to enjoy together for pretty long Yugas. The Devas began to fear that a child born of the conjunction of Siva and Parvati would be destructive of all the Lokas. They therefore sent a message through Agni praying to avert the calamity. Accordingly Agni proceeded to the spot, praised the Lord and submitted the prayer of the Devas. The Lord was highly pleased and an abortion occurred which was delivered to Agni. Agni delivered it to Ganga and she dropped the same at the foot of Himavan in a Saravanam or a forest of reeds. The whole forest immediately became golden. The heat of the molten gold removed all alloys from it which became silver, copper, zinc and lead. The child was called Jata-roopa or gold. Gold itself took that name from that day.

ydSya ingRt< tSmaÄÝja<bUndà-mœ, kaÂn< xr[I< àaÝ< ihr{ymml< zu-mœ,

taè< ka:[aRys< cEv tEú{yadeva_yjayt, ml< tSya-vÄÇ ÇpusIskmev c,

sv¡ pvRtsÚÏ< saEv[Rm-vÖnmœ, jatêpimit Oyat< tdaà-&it ra"v,

yÇ jatae mhateja> kaitRkeyae=i¶s<-v>.

The Devas brought down Kritikas consisting of six stars to give milk to the child and the child appeared before them with six faces. In one day it destroyed all the Asuras and was crowned by the Devas as their Senapati or commander-in-chief of their armies known as Deva-senapati. The child was also called Kartikeya because he was suckled by the Kritikas.

Now let us make some enquiries and analyse the Puranic story philosophically.

This Itihasa has given rise to many a quixotic representation owing to the simple ignorance of the subject. It is totally condemned as obscene mythology by Western scholars. For the last several years , modern local intellectuals tried to explain it ( still explaining) astronomically in apish imitation of the Western method of interpreting Eastern subjects wherever the names of heavenly bodies are introduced in an Itihasa as in the present case.

There are however five parents for the six-faced child, namely, Siva, Parvati, Agni, Ganga and Kritikas. What does all these mean?

The extremely wise and learned authors of our sacred texts could not have written in such excellent style such nonsense as everything technically is now foolishly made out. Whatever is not understood could not be disposed of as mythology.  To an ordinary layman, then all science is mythology.

The itihasic narration must surely have some highly philosophical import. Otherwise the Moorti of Skanda will not be so ardently adored.

It is sheer mythology to the Western philosophers and thoughtless  Puranic story to our own Pseudo Pundits, many of our own writers and authors. The Western criticisms from an alien religionist is excusable, but what do you say about the attitude of our own smart alecks?  How many of the Pseudos’ have ever attempted to study and understand the sacred literature? If not, how they condemn the whole of the 18 Puranas and 18 Upa-Puranas in by a contemptuous use of the term Puranic?

Whatever they do not know is Puranic. Most of them up to date do not know the meaning of the word Purana. Puranic is the adjective of that word and they use it as abuse without understanding its meaning. This seems to be the level of Sanskrit study in India.

So let us continue our enquiry on Skanda?

1.    Who is this Skanda according to itihasic narration?

2.    Where are we to seek information from?

3.    Suppose we need to know what a square is, where are we to enquire for its meaning?

Why make guesses astronomically or medically? Surely everyone knows that the science of geometry should be looked into for the significance of a square.

Similarly the religious literature should be referred to for the technical significance of Skanda. None can deny this fact.

4.    Why should absurd explanations be volunteered without proper reference to authoritative texts?

5.  Why such a persistent aversion for the sacred texts on the part of our modern orthodoxies and Pundits? 

    

     They want all at once to offer what they falsely style “traditional interpretations”. Some of our own popular authors have also reduced our Puranas and Itihasa into meaningless mythologies and absurd Indian histories.

6

.       Are there any written texts for such interpretations? None.

    Then how do they know that a hundred years ago the thoughtless interpretation now offered was prevailing?

Neither this self-imposed orthodoxy nor the uncivilized have ever studied the subject. When questioned they suddenly and indifferently give out some nonsense which comes uppermost in their mouth. This is the traditional procedure of these deceptive and selfish wiseacres.

Who or what is Skanda is clearly explained in Skandopanishad whose authority no Hindu dare deny. Let me reproduce the texts found in the skandoupanishad.

n inj< injvÑait ANt>kr[ivj&<-[atœ , ANt>kr[nazen s<ivNmaÇiSwtae hir>,

s<ivNmaÇiSwtíah< Ajae=iSm ikmt> prmœ, ic¾fana< tu yae Ôòa sae=Cyutae }aniv¢h>,

s @v Jyaeit;a< Jyaeit> s @v prmeñr>, s @v ih pr<äü tdœäüah< n s<zy>.

“It is the up-rising of the internal organs that veils the truth, and when that is destroyed, I become real Hari or Mahadeva who perceives the difference between the spiritual and the material. Parameswara the light of lights is verily the Parabrahman. I am doubtless that Parabrahman myself.”

Skanda here represents the knowledge that Aham or the individual Jiva is not different from the almighty Iswara Himself. Where is astronomy or medicine here? Let me again reproduce another Sanskrit sloka from the Chhandogyopanishad.

AaharzuÏaE sÅvzuiÏ> sÅvzuÏaE Øuva Sm&it> Sm&itl<-e svR¢NwIna< ivàmae]> tSmE m&idtk;ay

tms> par< dzRyit -gvanœ snTk…marSt< SkNd #Tyac]te t< SkNd #Tyac]te.

“Purity of food produces purity of mind which produces strength of memory. By memory all bondages are loosened. The divine Sanat-kumara displays to the soul thus purified the bright region beyond the confusion of ignorance. This Sanat-kumara is known as Skanda.” Sage Sanat-kumara who teaches Gnana to the devotee who is strictly Satwic in his food is called Skanda.

The flesh and meat eater, the drunkard and the butcher of a Dikshit and similar dignitaries have no claim for Skanda. Will the religious authorities of the temples dedicated to Skanda proclaim this fact at least when flesh-eaters and drunkards frequent these temples for worship?

The idea that temple authorities must be religious people has for some time now been forgotten. Some of the modern Dharmakartas themselves are meat eaters. Let us leave that question aside for the present. Let people understand that there is something religious in Vigraha-Aradhanam. As mentioned earlier, many of our Pseudo Pundits and popular authors have reduced everything to human history. To them Skanda is a great man in India with six heads on his shoulders and seated over a large peacock with a Danda or big stick in his hand. He has married two Kurava girls named Valli and Devayani. His Sishya is sage Agastya a dwarfish man of South India spelt as Akatiya in Bowddha Tamil meaning ‘lead inside’. The Akatiya wrote a number of medical works and also book on Yoga in Bowddha Tamil.

The indirect object of spreading these so-called traditional interpretations is no other than the condemnation of all the sacred literature Hindus own in the Sanskrit language, and all this is the intentional mischief of the anti-Hindu brigades. Let all the misguided advocates of Budha Tamil be assured once for all here that sage Agastya is no human being. He is situated in the sky above the Dakshina-Dic or Semushi.

A reproduced text from Skandoupanishad of the above meaning is as follows:

AgSTyae di][amazamaiïTy n-is iSwt>.

The boasted devotees in South India of the Buddhistic ‘Chanmukom’ and Muruga are non-vegetarians. There are several pseudo-vedantins among them. What the Buddhists wrote about five or six centuries ago in the false names of some Chithars, Pulavars, Masthan Sahibs in the mutilated alphabet are their authorities for pseudo-vedantism which in plain language means the plea for complete immoral habits. Their admired Sannyasins are credited with the power of eating dozens of living sheep and of drinking hundreds of brandy bottles in a single moment. There is no mystery in this affair. This became and continues to be a peculiar asset for the ignorant anti-Hindus. All is anti-Hinduism, anti-Sanskritism and particularly anti-Brahmanism.

The Muruga is a caricatured metathesis of Kumara and Chanmukom is a metathesis of Shanmukhom in Sanskrit.  But they plead that the Bowddha Tamil which is but the original Dravida language mutilated by the mischievous Buddhists five or six centuries ago is much older than chamukritom meaning Samskritam.

Where is the holy Skanda moorti whose very essence is purity of food (AaharzuiÏ>) and where is the non-vegetarian Buddhists who talk of Chanmukom, Murugan and Kandan along with his pseudo-vedantism of Bowddha Pulavars and Chithars?  Anti-Hinduism with a vengeance.

These advocates of Buddhistic distortions of the Dravida language and of Hinduism are enemies in disguise.

Who is ultimately responsible for this, many of our own, the blessed pseudo Pundits? Why blame anybody else? He is the originator of Buddhism and the editor of the three alien faiths (Jewish, Islam, Christian).

What is the knowledge level of the pseudos’ of the divine Kumara noticed above? He knows by intuition that Kumara is the son of god, because his original prototype (ancestors) taught this to the authors of the Christian Bible. That the son of God is the ill-borrowed Kumara.  Kumara defined thus in his own words.

ydaeTpÚStdEvah< k…mar #it ivïut>, tSmatœ snTk…mar< me namEtTkiwt< mune.

“Kumara represents the pure Jivatma in each individual. It is known by other names such as Soma-kala, Kshetragna etc.”……………..Skandoupanishad

yae=saE ]eÇ}s<}ae vE dehe=iSmnœ pué;> pr>, s @v saemae mNtVyae deihna< jIvs<}k>.

The essence of Skanda: (the answers)

As the issue of Siva and Parvati, Kumara and Skanda denote a lesser form of Jivatma and is directly connected with the Jiva-kala at a particular stage of yogic development in man. Agni and Ganga as additional parents have their own technical significance.

Agni refers to Gnana as noticed in my earlier blogs. Ganga yogically refers to the Sushumna-naadi lying between Ida and Pingala. The six Kritikas or stars as shining entities refer to the six mental Adharas of the Yogi. The Danda in the hand of Skanda denotes the spinal column through which the Sushumna-naadi is said to extend from the Mooladhara to the Brahma-rendhra. The peacock over which Skanda rides is the illusion of cosmos known as Prakriti which he has subdued. His golden form refers to the subtle Akasa showing that His Moorti is extremely subtle. The remaining four subtle elements are represented by silver, copper, zinc and lead which are described as the dross of gold in the narrative. We have enough of technical information now. Their application to our Vigraha-Aradhanam has alone to be ascertained here.

The Danda in the hand, the peacock as the vehicle and the six heads are the chief technical symbols which point to the peculiarity of the Moorti. It represents the highest stage of yogic development which a purified Jiva denoted by Kumara could attain. Itihasic (read technical commentaries) narration of the origin of Skanda of course furnishes all the necessary information pertaining to the gradual progress in yogic work.

First of all we should begin with a Saguna meditation i.e., of Siva combined with His Sakti named Parvati. This will produce Vignana symbolized by Agni. This Vignana must be utilized for yogic meditations. Ganga and Saravanam represents the Saravanam known to the Yogis. The golden form of the divinity denotes the highly subtle idea of the Maha-Akasa among the five Maha Bhootas which we reckoned as five Tatwams. The Danda denotes the spinal column in which the six Adharas from Mooladhara upwards symbolized by Kritikas are stationed. Riding over the peacock symbolizes the region far above this mundane illusory world.

Worship of Moorthis (wrongly interpreted as Idols)

In Hinduism hundreds of Moortis are provided for Vigraha-Aradhanam in the interest of lower intellects of various capacities. They are in fact pictorial representations of religious (Dharmic) matters Itihasically narrated in the literature. Their selection for worship must be left to the wise discretion of the devotees themselves. The divinity invoked for Aradhanam in all the Vigrahas being one and the same, namely, the Jiva-kala, there is no chance of being misled. But if highly philosophical Tatwams are associated with the Moortis there would be difficulties in conceiving them. Herein lies the choice of the Ishta-Devatas or Moortis which would suit one’s own capacities and inclinations. There is no further secret about them. The composition of Moortis is specially intended to furnish specific lessons in religious matters along with the practice of Aradhanam.

Some terminologies used in the essay:

1.       Metathesis

(“Metathesis (/məˈtæθəsɪs/; from Greek μετάθεσις, from μετατίθημι "I put in a different order"; Latin: trānspositiō) is the rearranging of sounds or syllables in a word or of words in a sentence. Most commonly, it refers to the switching of two or more contiguous sounds, known as adjacent metathesis[1] or local metathesis:[2]”)

2.       Skanda                             Jivatma ( the soul)

3.       Yogic                                Development ( religious/Dharmic development)

4.       Agni                                 Gnana Agni refers to the supreme being

5.       Kritikas                            Six mental Adharas of a Yogi

6.       Danda                               Spinal column through which the Sushumna naadi is said to extend

                                           from the mooladhara to the Brahma- rendra

7.       Peacock                            Illusion of the Cosmos

8.       Parvati                              Prakriti ( cosmos)

9.       Golden form of Skanda    Refers to the subtle elements ( Tanmatras) Akasha/Space

10.   Worship of Skanda            Represents the highest stage of yogic development which a purified                                                       Jiva could attain

11.   Kumara                              Purified Jiva ( cleansed soul)

12.   Dandayudhapaani              Danda-yudha-Paani- Paani refers to the hand that holds the Danda

13.   Valli & Devayani               The two consorts of Skanda refers to the Ida & Pingala Naadi

A little detail on the Nadis:

Valli (Ida) and Devayani (Pingala) are the Nadis (nerves) in the human body.

Ida is associated with lunar energy. The word Ida means "comfort" in Sanskrit. Ida has a moonlike nature and feminine energy with a cooling effect. It courses from the left testicle to the left nostril and corresponds to the Ganges River.

Pingala is associated with solar energy. The word Pingala means "tawny" in Sanskrit. Pingala has a sun like nature and masculine energy. Its temperature is heating and courses from the right testicle to the right nostril. It corresponds to the river Yamuna.

The Ida and Pingala Nadis are often seen as referring to the two hemispheres of the brain. Pingala is the extroverted, solar naadi, and corresponds to left hemisphere. Ida is the introverted, lunar naadi, and refers to the right hemisphere of the brain. Ida naadi controls all the mental processes while Pingala naadi controls all the vital processes.

Gana or Sushumna, which interpenetrates the cerebrospinal axis, and in swara yoga is associated with both nostrils being open and free to the passage of air. The lunar channel Ida is pale in colour and located on the left side. It is associated with feminine attributes, the moon and an open left nostril. The solar channel Pingala is red in colour and located on the right side. It is associated with masculine attributes, the light of the sun, and an open right nostril.

Sushumna connects the base chakra to the crown chakra. It is very important in Yoga and Tantra in general. In Raja Yoga or Yoga of Patanjali, when the mind is quietened through Yama, Niyama, Asana and Pranayama the important state of Pratyahara begins. A person entering this state never complains of Dispersion of Mind. This is characterized by observing the movements/jerks in sushumna in the subtle body. Sushumna makes the way for the ascent of Kundalini.

In the space outside the Meru, the right apart from the body placed on the left and the right, are the two Nadis, Sasi and Mihira. The Naadi Sushumna, whose substance is the threefold Gunas, is in the middle. She is the form of Moon, Sun, and Fire even water also; her body, a string of blooming Dhatura flowers, extends from the middle of the Kanda to the Head, and the Vajra inside Her extends, shining, from the Medhra to the Head.

Sources

1.       Skandopanishad

2.       Chandogya Upanishad

3.       Prasna Upanishad

4.       Varaha Upanishad &

5.       The Bible

HariOm

HV Nath