Guest guest Posted February 12, 2006 Report Share Posted February 12, 2006 Dear all, can i get information about mookambika temple at kolloor. Regards, santhosh guruvayur wrote: There are 6 messages in this issue. Topics in this digest: 1. Bhaktisandesam / What is OM ? " krishnanujan " 2. Vishnu Sahasranama Stanza 12 " rsunitaa " 3. Guruvayoor Visit reghunath gangadharan 4. New file uploaded to guruvayur guruvayur 5. Re: Guruvayoor Visit " Sunil Menon " 6. || Today is Thaipooyam Birthday Of Lord Muruga || shakti shakti ______________________ ______________________ Message: 1 Fri, 10 Feb 2006 19:34:44 -0000 " krishnanujan " Bhaktisandesam / What is OM ? Om: Symbol of the Absolute What You Need to Know " The goal which all the Vedas declare, which all austerities aim at, and which men desire when they lead the life of continence … is OM. This syllable OM is indeed Brahman. Whosoever knows this syllable obtains all that he desires. This is the best support; this is the highest support. Whosoever knows this support is adored in the world of Brahma. " ~ Katha Upanishad I Om or Aum is of paramount importance in Hinduism. This symbol is a sacred syllable representing Brahman, the impersonal Absolute — omnipotent, omnipresent, and the source of all manifest existence. Brahman, in itself, is incomprehensible; so a symbol becomes mandatory to help us realize the Unknowable. Om, therefore, represents both the unmanifest (nirguna) and manifest (saguna) aspects of God. That is why it is called Pranava, to mean that it pervades life and runs through our prana or breath. Om in Daily Life Although Om symbolizes the most profound concepts of Hindu belief, it is in use daily. The Hindus begin their day or any work or a journey by uttering Om. The sacred symbol is often found at the head of letters, at the beginning of examination papers and so on. Many Hindus, as an expression of spiritual perfection, wear the sign of Om as a pendant. This symbol is enshrined in every Hindu temple premise or in some form or another on family shrines. It is interesting to note that a newly born child is ushered into the world with this holy sign. After birth, the child is ritually cleansed and the sacred syllable Om is written on its tongue with honey. Thus right at the time of birth the syllable Om is initiated into the life of a Hindu and ever remains with him as the symbol of piety. The Eternal Syllable According to the Mandukya Upanishad " Om is the one eternal syllable of which all that exists is but the development. The past, the present, and the future are all included in this one sound, and all that exists beyond the three forms of time is also implied in it " . The Music of Om Om is not a word but rather an intonation, which, like music, transcends the barriers of age, race, culture and even species. It is made up of three Sanskrit letters, aa, au and ma which, when combined together, make the sound Aum or Om. It is believed to be the basic sound of the world and to contain all other sounds. It is a mantra or prayer in itself. If repeated with the correct intonation, it can resonate throughout the body so that the sound penetrates to the centre of one's being, the atman or the soul. There is harmony, peace and bliss in this simple but deeply philosophical sound. By vibrating the sacred syllable Om, the supreme combination of letters, if one thinks of the Ultimate Personality of Godhead and quits his body, he will certainly reach the highest state of " stateless " eternity, states the Bhagavad Gita. The Vision of Om Om provides a dualistic viewpoint. On one hand, it projects the mind beyond the immediate to what is abstract and inexpressible. On the other hand, it makes the absolute more tangible and comprehensive. It encompasses all potentialities and possibilities; it is everything that was, is, or can yet be. It is omnipotent and likewise remains undefined. The Power of Om While meditating, when we chant Om, we create within ourselves a vibration that attunes sympathy with the cosmic vibration and we start thinking universally. The momentary silence between each chant becomes palpable. Mind moves between the opposites of sound and silence until, at last, it ceases the sound. In the silence, the single thought—Om—is quenched; there is no thought. This is the state of trance, where the mind and the intellect are transcended as the individual self merges with the Infinite Self in the pious moment of realization. It is a moment when the petty worldly affairs are lost in the desire for the universal. Such is the immeasurable power of Om. Jai Shree Krishna ! ______________________ ______________________ Message: 2 Fri, 10 Feb 2006 23:26:55 -0000 " rsunitaa " Vishnu Sahasranama Stanza 12 Om Namo Narayanaya!! vasur-vasumanaah satyah samaatmaa sammitah samah amoghah pundareekaaksho vrishakarmaa vrishaakritih. (104) Vasuh -The One who is the very support of all elements, and the One who Himself is the very Essence of the elements, This is something like the dream made up of our own mind; and the very same dream-world plays itself out, all the time sustained in the very same mind. Similarly, the Self indwells all and all dwell in the Self. In the Geeta we are told by the Lord, " I am among the Vasus the Paavakah " -(Geeta. Ch. 10, St. 23). Therefore, the Self exists like air-allowing everything to remain in it and sustaining everything by it. a) One who dwells in the hearts of His devotees. b) One who dwells in the Milk-Ocean. c) One who is the wealth that His devotees seek. d) The best among the eight vasus - pAvaka. e) One who lives in the sky. This nAma occurs two more times. a) & b): vasati iti vasuh - One who dwells. He dwells in the hearts of His devotees even with a small amount of devotion, and He dwells in the kshIrArNava. SrI krshNa-prEmi in one his upanyAsas remarks that SrIman nArAyaNa chose to dwell in the Milk-Ocean as if to be nearer to those devotees who are not yet accomplished enough to join Him to SrivaikuNTham, or as if He can be closer to the devotees so as to rush to help those who need Him. We have the following from the srutis - " sa lokAnAm hitArthAya kshIrOdhE vasati prabhuh " - The great Lord resides in the milk ocean for doing good to the people of the world. " Esha nArAyaNah SrImAn kshIrArNava nikEtanah " - This nArAyaNa is always with Lakshmi, and resides in the Milk-ocean (HarivamSa 113.62). c) The word vasu also means wealth - vasati nItimatAm gRha iti vasu. In gItA we have vAsudevah sarvam - vAsudeva is everything (gItA 7.19). He is the wealth that great men seek. d) He is vasu because He is one of the eight vasus. Sri Sankara gives the following reference to the gItA to support this interpretation - vasUnAm pAvakaScAsmi - I am pAvaka among the vasus (gItA 10.23). e) One who, as air, moves about and has residence in the mid-region. In kaThopanishd we have vasurantiksha sat ( kaThopanisahd 2.5.2). (105) Vasumanaah -One who has a mind which is Supremely Pure; meaning a mind that has none of the sins of passions and pains; none of the storms of desires and jealousies; none of the quakes of likes and dislikes. a) One who has a 'wealthy' or rich mind. b) One who has a mind which thinks of His devotees as a treasure. a) BhagavAn is vasu-manA because His mind is unpolluted by anything such as rAga, dvesha (attachment, hate), and similar secondary afflictions such as mada or infatuation. He has a mind which has none of the sins of passions and pains, none of the storms of desires and jealousies, none of the quakes of likes and dislikes. b) Sri kRshNa says in the gItA that the high-souled man is very hard to find - sa mahAtmA sudurlabhah - gItA 7.19. (106) Satyah -He is the Real. The term Satyam used in philosophy has a special connotation. That which remains the same in all the three periods of time is called Satyam. That which seemingly exists, but which never was nor shall ever be, is considered as a false delusion, A-satya. He, who remains the same, before the creation, during the existence and even after the dissolution, is the Infinite Truth, Satyah. The Taittireeya Upanishad thunders that the Eternal Truth is " Truth, Knowledge, Bliss " : " Satyam, Jnaanam, Anantam Brahma " - Taittireeya Upanishad: 2-1. We may here mention a couple of other meanings that are generally given to this term " The best among good people is Satyam. Again, the word Satyam is made up of three sounds -Sat-ti-yam -and, herein, according to the Upanishad itself, " Sat means praana, ti means food, Yam means sun; " therefore, Sat yam is the Law which orders the food to sustain the praana when both are blessed by the sources of all gross energies in the cosmos, the Sun. a) The Truth b) One whose form is made up of prANa, matter and sun c) One who is well-disposed towards the good. This nAma occurs two more times later. a) The most commonly known meaning for this word is Truth. The direct support for this interpretation comes from mahAbhArata - " satye pratisThitah kRshNah satamasmin pratishThitam | sattAsattE ca gOvindah tasmAt satyah satAm matah || (udyOga parva 69.12.13) " KRshNa is rooted in satya and satya is rooted in kRshNa. Existence and non-existence are grounded in govinda. So great men opine that kRshNa is Truth itself " . b) Sri Sankara gives the following from aitrEya AraNyaka in support of the second interpretation - saditi prANAstItyannam yamityasAvAdityah - sat means prANa, ti means food, and yam the sun. He is satya because His form is made up of prANa, matter and sun. c) satsu sAdhutvAt satyah - He is satya because He is well-disposed (excellent) towards the noble souls. The pANini sutra that supports this interpretation is tatra sAdhuh (4.4.98) - tatrEti saptamIsamarthAth sAdhurityEtasminnarthE yatpratyayO bhavati - The affix yat comes after a word in the locative construction, in the sense of 'excellent in regard thereto'. (107) Samaatmaa -He who is equally in all. In Kathopanishad we read the declaration of Lord Death to Nachiketas how the same Truth has come to express itself differently from form to form. To visualize the Paramesvara who reveals equally in all, among the perishables and imperishable, is the Vision Divine. Kauseshika Upanishad (3-9) says, " One should understand that the Self is the same-in-all " . In the Geeta also is the declaration " I am the Seer in all the fields- of-experiences everywhere " -Geeta Ch. 13, St. 3). Sri Bhattar interprets samAtmA as- One who has an even mind. One whose mind is undisturbed by love or hatred. He is also sama AtmA since He does not distinguish one from another when it comes to His thoughts on His devotees. Since He is the soul in everything, He finds no distinction between them. Since He is unattached to anything, He sees everything and everyone as equal. (108) Sammitah -The term Sammatam means `acceptable'. The One. Truth, which has been proved and accepted by the Rishis in the Upanishads through subtle logic and philosophical reasoning, is called Sammatah. This is the most direct and very appealing meaning. But there are some who would interpret this portion of the Thousand Names of Lord Vishnu by combining Samaatmaa (107) and Sammitah (108) to form together a single `Name', wherein the compound word would read Samaatma-asammitah. Here the term Asammitah then would come to mean " One who is incomparable, Inimitable (Atulya) who has none to equal Him " . a) One who has let Himself to be understood (controlled) by His devotees. b) The One Truth who is accepted by the Rshis and revealed in the upanishads. Either meaning seems to be based on the word sammata - accepted. The first interpretation is by Sri Bhattar, who points out that this name signifies that He willingly accepted the role of being 'controlled' by devaki, kausalyA, yasoda, dasaratha, vasudeva, etc. He chose the parents to whom He was going to be the child, and then 'played' the role of the child willingly. The advaita pATha is asammita, which is interpreted as referring to One who is limitless or immeasurable. (109) Samah -Equal; the same. Truth remains the same. One Infinite Reality plays the game of plurality. As has been said in the Kathopanishad, " The One Principle of Fire having entered this world burns itself out differently according to the equipments upon which it is manifested " , so the One Truth manifests as the many Jeevas. Hence He is called the Samah. Also it can mean as One who is ever united, with (Sa) Lakshmi (Maa). Sri Bhattar interprets samah as- One who treats all His devotees equally. In gItA we have " samO'ham sarva bhUtEshu " - I am equally disposed towards all beings (gIta 9.29). Sri Sankara interprets the meaning as One who is the same at all times. He gives another interpretation also - He is (sa) with (mAyA) lakshmi always; therefore, He is sama. (110) Amoghah -Moghah means " useless fellow " (Nishphalah), " a disappointing power " . Amogha is the opposite of it: " Ever Useful " , " Ever the Fulfiller " of all the wishes and demands of His devotees. Chandogya Upanishad (8-1-5) declares: " Truthful is His wish, and Truth is His resolve " . Sri Bhattar interprets amOghah as - One who always gives fruits to those who worship Him. MOgha means futile. Mogham nirarthakam is amrakOSa. AmOgha is the opposite of it. We have the following from rAmAyaNa - " amOgham darSanam rAma na ca mOghah tava stavah | amOghAstE bhavishyanti bhaktimantaSca yE narAh || (rAmAyaNa yuddha 120.31) " o rAma! A sight of You is never futile. The praise of You is also never futile. Those who are endowed with devotion to You will always be successful in their life " . (111) Pundareekaakshah -One who can be contacted and fully experienced in the Heart Space (Pundareekam). In the Narayana Upanishad (10) we find the same term employed: " In the core of the body, in the Heart Space, dwells the Supreme. " In the `Heart', the meditator can experience the Reality more readily and very clearly, and so the All- Pervading Reality is described as " dwelling in the Heart-cave " . Sri Bhattar interprets this as a) One whose eyes are beautiful like the lotus flower b) One who resides in the heart space of everyone and observes all c) One who is like the eye to the residents of SrIvaikunTham. puNdarIkam means lotus flower. PuNdarIkE iva akshiNI yasya sah puNdarIkAkshah - One whose eyes are beautiful like lotus flowers. lingAyatasUrin in his bhAshya for amarakOSa gives a second interpretation as well - puNdarIkam hRtkamalam akshatIti vA - One who pervades the heart space - akshati pervades. SrI Bhattar gives the meaning 'vaikuNTham' to the word puNdarIka based on the following, and interprets puNdarIkAkshah as One who is the eye for the residents of SrIvaikunTham puNdarIkam param dhAma nityam aksharam avyayam | tadbhavAn pundarIkAkshah ........ || PuNdarIka is the Transcendental world which is eternal, indestructible, and immutable. You are like the eye to that world and so you are known as puNdarIkAksha. " - (MahAbhArata udyoga - 69.6). (112) Vrishakarmaa -Vrisha means Dharma. One whose every activity is righteous and who acts only to establish righteousness. " For the sake of establishing Dharma, I am born in every age " , says Lord - (Geeta Ch. 4, St. 8). VRsha means dharma or virtue - abhilashitam varshatIti vRshah. SrI chinamayAnanda points out that His actions are righteous, and He acts only to establish righteousness - dharma samsthApanArthAya sambhavAmi yugE yugE. In gItA BhagavAn says that He does his actions according to His dharma even though He has nothing to gain or lose by any action - na anavAptam avAptavyam varta eva ca karmaNi - 3.22. (113) Vrishaakritih -One who is of the form (Aakriti) of Dharma (Vrisha). It is not only that His actions are righteous but He is Himself Righteousness. It can also mean as One who takes different forms during His Divine Incarnations-all for maintaining the Rule of Dharma in the world. Krisharpanamastu!!! ______________________ ______________________ Message: 3 Sat, 11 Feb 2006 00:23:24 +0000 (GMT) reghunath gangadharan Guruvayoor Visit Dear All , Iam employed in UAE and is planing for a trip to hometown during mid march , with the blessing of guruvavoorappan . I would like somebody to let me know the utsavam dates at guruvayoor or else from where do I can get information , so that I can arrange my tickets accordingly. Thanking You All, Reghunath Jiyo cricket on India cricket Messenger Mobile Stay in touch with your buddies all the time. Jiyo cricket on India cricket Messenger Mobile Stay in touch with your buddies all the time. Quote Link to comment Share on other sites More sharing options...
Guest guest Posted February 12, 2006 Report Share Posted February 12, 2006 Dear Sir, You can get information about this temple from the following website. http://www.templenet.com/Karnataka/kollur.html http://www.udupipages.com/home/temple/kollur.html It is a beautiful temple about 2 hours by road from the famous Sri Krishna temple at Udipi or about four hours from Mangalore. Udipi can easily be reached via Konkan railway from Kerala or Bombay. There are very frequent buses from Udipi Krishna temple to Kollur. I haven't seen much lodging close to the temple. We generally stay at Udipi and travel by bus to Kollur. I hope you do get a chance to visit both these temples. guruvayur , Santhosh KP <kp_santhosh2002 wrote: > > Dear all, > > can i get information about mookambika temple at kolloor. > Regards, > santhosh > guruvayur wrote: > There are 6 messages in this issue. > > Topics in this digest: > > 1. Bhaktisandesam / What is OM ? > " krishnanujan " > 2. Vishnu Sahasranama Stanza 12 > " rsunitaa " > 3. Guruvayoor Visit > reghunath gangadharan > 4. New file uploaded to guruvayur > guruvayur > 5. Re: Guruvayoor Visit > " Sunil Menon " > 6. || Today is Thaipooyam Birthday Of Lord Muruga || > shakti shakti > > > ___________________ ___ > ___________________ ___ > > Message: 1 > Fri, 10 Feb 2006 19:34:44 -0000 > " krishnanujan " > Bhaktisandesam / What is OM ? > > Om: Symbol of the Absolute > > What You Need to Know > > " The goal which all the Vedas declare, which all austerities aim at, > and which men desire when they lead the life of continence … is OM. > This syllable OM is indeed Brahman. Whosoever knows this syllable > obtains all that he desires. This is the best support; this is the > highest support. Whosoever knows this support is adored in the world > of Brahma. " > ~ Katha Upanishad I > > Om or Aum is of paramount importance in Hinduism. This symbol is a > sacred syllable representing Brahman, the impersonal Absolute — > omnipotent, omnipresent, and the source of all manifest existence. > Brahman, in itself, is incomprehensible; so a symbol becomes > mandatory to help us realize the Unknowable. Om, therefore, > represents both the unmanifest (nirguna) and manifest (saguna) > aspects of God. That is why it is called Pranava, to mean that it > pervades life and runs through our prana or breath. > > Om in Daily Life > Although Om symbolizes the most profound concepts of Hindu belief, it > is in use daily. The Hindus begin their day or any work or a journey > by uttering Om. The sacred symbol is often found at the head of > letters, at the beginning of examination papers and so on. Many > Hindus, as an expression of spiritual perfection, wear the sign of Om > as a pendant. This symbol is enshrined in every Hindu temple premise > or in some form or another on family shrines. > > It is interesting to note that a newly born child is ushered into the > world with this holy sign. After birth, the child is ritually > cleansed and the sacred syllable Om is written on its tongue with > honey. Thus right at the time of birth the syllable Om is initiated > into the life of a Hindu and ever remains with him as the symbol of > piety. > > The Eternal Syllable > According to the Mandukya Upanishad " Om is the one eternal syllable > of which all that exists is but the development. The past, the > present, and the future are all included in this one sound, and all > that exists beyond the three forms of time is also implied in it " . > > The Music of Om > Om is not a word but rather an intonation, which, like music, > transcends the barriers of age, race, culture and even species. It is > made up of three Sanskrit letters, aa, au and ma which, when combined > together, make the sound Aum or Om. It is believed to be the basic > sound of the world and to contain all other sounds. It is a mantra or > prayer in itself. If repeated with the correct intonation, it can > resonate throughout the body so that the sound penetrates to the > centre of one's being, the atman or the soul. > > There is harmony, peace and bliss in this simple but deeply > philosophical sound. By vibrating the sacred syllable Om, the supreme > combination of letters, if one thinks of the Ultimate Personality of > Godhead and quits his body, he will certainly reach the highest state > of " stateless " eternity, states the Bhagavad Gita. > > The Vision of Om > Om provides a dualistic viewpoint. On one hand, it projects the mind > beyond the immediate to what is abstract and inexpressible. On the > other hand, it makes the absolute more tangible and comprehensive. It > encompasses all potentialities and possibilities; it is everything > that was, is, or can yet be. It is omnipotent and likewise remains > undefined. > > The Power of Om > While meditating, when we chant Om, we create within ourselves a > vibration that attunes sympathy with the cosmic vibration and we > start thinking universally. The momentary silence between each chant > becomes palpable. Mind moves between the opposites of sound and > silence until, at last, it ceases the sound. In the silence, the > single thought—Om—is quenched; there is no thought. This is the state > of trance, where the mind and the intellect are transcended as the > individual self merges with the Infinite Self in the pious moment of > realization. It is a moment when the petty worldly affairs are lost > in the desire for the universal. Such is the immeasurable power of Om. > > > > Jai Shree Krishna ! > > > > > > > > ___________________ ___ > ___________________ ___ > > Message: 2 > Fri, 10 Feb 2006 23:26:55 -0000 > " rsunitaa " > Vishnu Sahasranama Stanza 12 > > Om Namo Narayanaya!! > > vasur-vasumanaah satyah samaatmaa sammitah samah > amoghah pundareekaaksho vrishakarmaa vrishaakritih. > > (104) Vasuh -The One who is the very support of all elements, and > the One who Himself is the very Essence of the elements, This is > something like the dream made up of our own mind; and the very same > dream-world plays itself out, all the time sustained in the very > same mind. Similarly, the Self indwells all and all dwell in the > Self. In the Geeta we are told by the Lord, " I am among the Vasus > the Paavakah " -(Geeta. Ch. 10, St. 23). Therefore, the Self exists > like air-allowing everything to remain in it and sustaining > everything by it. > a) One who dwells in the hearts of His devotees. > b) One who dwells in the Milk-Ocean. > c) One who is the wealth that His devotees seek. > d) The best among the eight vasus - pAvaka. > e) One who lives in the sky. > This nAma occurs two more times. > a) & b): vasati iti vasuh - One who dwells. > He dwells in the hearts of His devotees even with a small amount of > devotion, and He dwells in the kshIrArNava. SrI krshNa-prEmi in one > his upanyAsas remarks that SrIman nArAyaNa chose to dwell in the > Milk-Ocean as if to be nearer to those devotees who are not yet > accomplished enough to join Him to SrivaikuNTham, or as if He can be > closer to the devotees so as to rush to help those who need Him. > We have the following from the srutis - > " sa lokAnAm hitArthAya kshIrOdhE vasati prabhuh " - > The great Lord resides in the milk ocean for doing good to the > people of the world. > " Esha nArAyaNah SrImAn kshIrArNava nikEtanah " - > This nArAyaNa is always with Lakshmi, and resides in the Milk- ocean > (HarivamSa 113.62). > c) The word vasu also means wealth - vasati nItimatAm gRha iti vasu. > In gItA we have vAsudevah sarvam - vAsudeva is everything (gItA > 7.19). He is the wealth that great men seek. > d) He is vasu because He is one of the eight vasus. Sri Sankara > gives the following reference to the gItA to support this > interpretation - vasUnAm pAvakaScAsmi - I am pAvaka among the vasus > (gItA 10.23). > e) One who, as air, moves about and has residence in the mid- region. > In kaThopanishd we have vasurantiksha sat ( kaThopanisahd 2.5.2). > (105) Vasumanaah -One who has a mind which is Supremely Pure; > meaning a mind that has none of the sins of passions and pains; none > of the storms of desires and jealousies; none of the quakes of likes > and dislikes. > a) One who has a 'wealthy' or rich mind. > b) One who has a mind which thinks of His devotees as a treasure. > a) BhagavAn is vasu-manA because His mind is unpolluted by anything > such as rAga, dvesha (attachment, hate), and similar secondary > afflictions such as mada or infatuation. He has a mind which has > none of the sins of passions and pains, none of the storms of > desires and jealousies, none of the quakes of likes and dislikes. > b) Sri kRshNa says in the gItA that the high-souled man is very hard > to find - sa mahAtmA sudurlabhah - gItA 7.19. > (106) Satyah -He is the Real. The term Satyam used in philosophy > has a special connotation. That which remains the same in all the > three periods of time is called Satyam. That which seemingly exists, > but which never was nor shall ever be, is considered as a false > delusion, A-satya. He, who remains the same, before the creation, > during the existence and even after the dissolution, is the Infinite > Truth, Satyah. The Taittireeya Upanishad thunders that the Eternal > Truth is " Truth, Knowledge, Bliss " : " Satyam, Jnaanam, Anantam > Brahma " - Taittireeya Upanishad: 2-1. > We may here mention a couple of other meanings that are generally > given to this term " The best among good people is Satyam. Again, the > word Satyam is made up of three sounds -Sat-ti-yam -and, herein, > according to the Upanishad itself, " Sat means praana, ti means food, > Yam means sun; " therefore, Sat yam is the Law which orders the food > to sustain the praana when both are blessed by the sources of all > gross energies in the cosmos, the Sun. > a) The Truth > b) One whose form is made up of prANa, matter and sun > c) One who is well-disposed towards the good. > This nAma occurs two more times later. > a) The most commonly known meaning for this word is Truth. The > direct support for this interpretation comes from mahAbhArata - > " satye pratisThitah kRshNah satamasmin pratishThitam | > sattAsattE ca gOvindah tasmAt satyah satAm matah || (udyOga parva > 69.12.13) > " KRshNa is rooted in satya and satya is rooted in kRshNa. Existence > and non-existence are grounded in govinda. So great men opine that > kRshNa is Truth itself " . > b) Sri Sankara gives the following from aitrEya AraNyaka in support > of the second interpretation - > saditi prANAstItyannam yamityasAvAdityah - sat means prANa, ti means > food, and yam the sun. He is satya because His form is made up of > prANa, matter and sun. > c) satsu sAdhutvAt satyah - He is satya because He is well- disposed > (excellent) towards the noble souls. The pANini sutra that supports > this interpretation is tatra sAdhuh (4.4.98) - > tatrEti saptamIsamarthAth sAdhurityEtasminnarthE yatpratyayO > bhavati - > The affix yat comes after a word in the locative construction, in > the sense of 'excellent in regard thereto'. > (107) Samaatmaa -He who is equally in all. In Kathopanishad we read > the declaration of Lord Death to Nachiketas how the same Truth has > come to express itself differently from form to form. To visualize > the Paramesvara who reveals equally in all, among the perishables > and imperishable, is the Vision Divine. Kauseshika Upanishad (3-9) > says, " One should understand that the Self is the same-in-all " . In > the Geeta also is the declaration " I am the Seer in all the fields- > of-experiences everywhere " -Geeta Ch. 13, St. 3). > Sri Bhattar interprets samAtmA as- One who has an even mind. > One whose mind is undisturbed by love or hatred. He is also sama > AtmA since He does not distinguish one from another when it comes to > His thoughts on His devotees. Since He is the soul in everything, He > finds no distinction between them. Since He is unattached to > anything, He sees everything and everyone as equal. > (108) Sammitah -The term Sammatam means `acceptable'. The One. > Truth, which has been proved and accepted by the Rishis in the > Upanishads through subtle logic and philosophical reasoning, is > called Sammatah. This is the most direct and very appealing meaning. > But there are some who would interpret this portion of the Thousand > Names of Lord Vishnu by combining Samaatmaa (107) and Sammitah (108) > to form together a single `Name', wherein the compound word would > read Samaatma-asammitah. Here the term Asammitah then would come to > mean " One who is incomparable, Inimitable (Atulya) who has none to > equal Him " . > a) One who has let Himself to be understood (controlled) by His > devotees. > b) The One Truth who is accepted by the Rshis and revealed in the > upanishads. > Either meaning seems to be based on the word sammata - accepted. The > first interpretation is by Sri Bhattar, who points out that this > name signifies that He willingly accepted the role of > being 'controlled' by devaki, kausalyA, yasoda, dasaratha, vasudeva, > etc. He chose the parents to whom He was going to be the child, and > then 'played' the role of the child willingly. > The advaita pATha is asammita, which is interpreted as referring to > One who is limitless or immeasurable. > (109) Samah -Equal; the same. Truth remains the same. One Infinite > Reality plays the game of plurality. As has been said in the > Kathopanishad, " The One Principle of Fire having entered this world > burns itself out differently according to the equipments upon which > it is manifested " , so the One Truth manifests as the many Jeevas. > Hence He is called the Samah. Also it can mean as One who is ever > united, with (Sa) Lakshmi (Maa). > Sri Bhattar interprets samah as- One who treats all His devotees > equally. > In gItA we have " samO'ham sarva bhUtEshu " - I am equally disposed > towards all beings (gIta 9.29). > Sri Sankara interprets the meaning as One who is the same at all > times. > He gives another interpretation also - He is (sa) with (mAyA) > lakshmi always; therefore, He is sama. > (110) Amoghah -Moghah means " useless fellow " (Nishphalah), " a > disappointing power " . Amogha is the opposite of it: " Ever > Useful " , " Ever the Fulfiller " of all the wishes and demands of His > devotees. Chandogya Upanishad (8-1-5) declares: " Truthful is His > wish, and Truth is His resolve " . > Sri Bhattar interprets amOghah as - One who always gives fruits to > those who worship Him. > MOgha means futile. Mogham nirarthakam is amrakOSa. AmOgha is the > opposite of it. We have the following from rAmAyaNa - > " amOgham darSanam rAma na ca mOghah tava stavah | > amOghAstE bhavishyanti bhaktimantaSca yE narAh || (rAmAyaNa yuddha > 120.31) > " o rAma! A sight of You is never futile. The praise of You is also > never futile. > Those who are endowed with devotion to You will always be successful > in their life " . > (111) Pundareekaakshah -One who can be contacted and fully > experienced in the Heart Space (Pundareekam). In the Narayana > Upanishad (10) we find the same term employed: " In the core of the > body, in the Heart Space, dwells the Supreme. " In the `Heart', the > meditator can experience the Reality more readily and very clearly, > and so the All- Pervading Reality is described as " dwelling in the > Heart-cave " . > Sri Bhattar interprets this as > a) One whose eyes are beautiful like the lotus flower > b) One who resides in the heart space of everyone and observes all > c) One who is like the eye to the residents of SrIvaikunTham. > puNdarIkam means lotus flower. PuNdarIkE iva akshiNI yasya sah > puNdarIkAkshah - One whose eyes are beautiful like lotus flowers. > lingAyatasUrin in his bhAshya for amarakOSa gives a second > interpretation as well - puNdarIkam hRtkamalam akshatIti vA - One > who pervades the heart space - akshati pervades. SrI Bhattar gives > the meaning 'vaikuNTham' to the word puNdarIka based on the > following, and interprets puNdarIkAkshah as One who is the eye for > the residents of SrIvaikunTham > puNdarIkam param dhAma nityam aksharam avyayam | > tadbhavAn pundarIkAkshah ........ || > PuNdarIka is the Transcendental world which is eternal, > indestructible, and immutable. You are like the eye to that world > and so you are known as puNdarIkAksha. " - (MahAbhArata udyoga - > 69.6). > (112) Vrishakarmaa -Vrisha means Dharma. One whose every activity > is righteous and who acts only to establish righteousness. " For the > sake of establishing Dharma, I am born in every age " , says Lord - > (Geeta Ch. 4, St. 8). > VRsha means dharma or virtue - abhilashitam varshatIti vRshah. SrI > chinamayAnanda points out that His actions are righteous, and He > acts only to establish righteousness - dharma samsthApanArthAya > sambhavAmi yugE yugE. In gItA BhagavAn says that He does his actions > according to His dharma even though He has nothing to gain or lose > by any action - na anavAptam avAptavyam varta eva ca karmaNi - 3.22. > (113) Vrishaakritih -One who is of the form (Aakriti) of Dharma > (Vrisha). It is not only that His actions are righteous but He is > Himself Righteousness. It can also mean as One who takes different > forms during His Divine Incarnations-all for maintaining the Rule of > Dharma in the world. > > Krisharpanamastu!!! > > > > > > > > > ___________________ ___ > ___________________ ___ > > Message: 3 > Sat, 11 Feb 2006 00:23:24 +0000 (GMT) > reghunath gangadharan > Guruvayoor Visit > > > > Dear All , > > Iam employed in UAE and is planing for a trip to hometown during mid march , with the blessing of guruvavoorappan . I would like somebody to let me know the utsavam dates at guruvayoor or else from where do I can get information , so that I can arrange my tickets accordingly. > > Thanking You All, > > > Reghunath > > > > > Jiyo cricket on India cricket > Messenger Mobile Stay in touch with your buddies all the time. > > > > Jiyo cricket on India cricket > Messenger Mobile Stay in touch with your buddies all the time. > > Quote Link to comment Share on other sites More sharing options...
Guest guest Posted February 13, 2006 Report Share Posted February 13, 2006 Santosh, This might be helpful.You may get more information at: " OurKarnataka .com " Krishnanujan Shri Mookambika Kshetra Kollur How to Reach the Temple | Seva List Kollur is one of the most important places of pilgrimage in Karnataka is in the distance of 128 Kms from Mangalore. The temple here is dedicated to Mookambika and stands on a spur of the Kodachadri peak. The Goddess Mookambika is in the form of Jyotir-Linga incorporating both Shiva and Shakthi. The Panchaloha image (five element mixed metal) of the Goddess on Shree Chakra is stated to have been consecrated by Adi shankaracharya during his visit to this place. There is an exquisite sculpture of Panchamukha Ganesha here. Mythology: Long ago when a demon called Kaumasura obtained a boon from Lord Shiva was reigning pompously, Kodachadri became the hiding place for all the gods and divine beings who became helpless against his harassment. While the Saptarishis were engaged in prayers and poojas to bring about the end of demon kaumasura, Guru Shukracharya enlightens him about his impending death at the hands of a woman. Learning this, kaumasura performs an austere penance t please Lord Shiva. When Lord pleased with his prayers, appears before him and asks him to name the boon that he wishes, Vagdevi, the Goddess of speech senses that this could lead to a greater devastation and makes him speechless. The dumb Kaumasura then becomes unable to verbalise his wishes and then onwards he is called Mookasura. Soon after, on the request of Kola Rishi, the goddess creates a mystical power by bringing together the individual powers of all the gods who had assembled. This Divine Power wages war on Mookasura and brings about his destruction, thereby granting him salvation. The place where devi killed Mookasura is known as " Marana Katte " . Since that day, the Goddess has resided at this holy place Kollur by the name Mookambika, fulfilling the wishes of all her devotees. Here resides Sreedevi in the Padmasana posture, of a serene countenance, and with three eyes, bearing always a shankha, a chakra and with a pleasant appearance as the embodiment of mantra to bless the devotees. Significance of Swayambhulinga: Swayambhulinga manifested itself when Parameshwara drew the Srichakra with his toe and Kola Maharshi performed a long lasting penance in its vicinity, as a result of which power of meditation spread far and wide on the earth. Udhbhava linga is the tangible form of Sri Chakra Bindu that is said to have the proximity of all gods. It has a very high significance since Shri Mookambika Devi has merged with this Linga and fulfills the desires of devotees. A golden line has formed in the swayambhu Linga and it is wider on the left side as also taller. It is believed that Goddess Lakshmi, Parvathi and Saraswathi have all merged in the left side and the Lord Parameshwara, Lord Vishnu and Lord Brahma resides in the right side of the Linga. Besides the golden line, it is also said there is an image (carving) of Shiva injured by Arjuna's blow during the clash of Kiratharjuna, on the right side of the Linga. Towards the left, we may find the image (carving) of Gopada (foot of the Holy cow) at the Shakthi Peeta. Adi Shankara (Vedic scholar and saint) has perceived and realized Goddess Mookambika as residing thus. Adi Shankaracharya appeared here leading Shri Saraswathi with a view to finding a place for enshrining her. He stopped at this temple, fixed Shrichakram and on it installed the idol of Mookambika which is the central idol behind the lingam. On the either side of this are idols of Kali or Parvathi and Saraswathi. The place where sage stayed and did penance and the gate by which he left are at the back of the Mulasthana and to north respectively. Votaries to the temple are allowed the privilege of sitting at the place and passing under that gate for a fee. The temple has been patronized by ancient Hindu Kings and several parts in it are still believed to contain valuable treasure. This was the state temple for the Nagara or Bednore Rajas and many of the jewels now adorning the idol are said to have been presented by them and by their overlords of Vijayanagara. Sanctum of Shri Mookambika: The installation of the idol at Mookambika temple has a history as ancient as about 1200 years. As suggested by Rani Chennammaji, the feudal lord by name Halugallu Veera Sangayya has covered the inside of the temple with stone. When we look at the temple structure, we find the sanctorum, then entrance hall and then the Lakshmi Mantapa. There are four pillars at Lakshmi Mantapa and on upper portion of each of these pillars, we find beautifully carved images of various gods. Prominently, they have sculpted the images of Ganesha, Subrahmanya, Naga, Mahishasura Mardini and the goddess in different postures as delineated in Devi Mahatma. Earlier, this made up the total temple structure and the outer prakara was not present. So Veera Sangayya also took up the prakara, as per the principles of temple architecture. We may also find beautiful images of Ganapathi atop the doors situated at the entrance to Garbhagriha, Lakshmi Mantapa and the Mukhya Dwara (main entrance). It is normal practice in any temple to depict the main deity over the entrance, and the fact that all three doors carry the carvings of Ganesha is considered to be of special significance. There are many inscriptions at Kodachadri that relate the tale of time. The Prakaras, which underwent renovation from time to time, hold a mirror to the changing mores in architecture during bygone cultures. Specifically the Vaasthu of Garbhagriha structure is very ancient and extraordinary. The Garbhagriha is single yoni flag size (Eka yoni pramana dwaja aya). Pre entrance has a three flag proportion and is about 3½ feet wide and 12 feet long. Lakshmi Mantapa measures 134'. 11 " . Then comes the prakara. Beyond that, is Navaranga Mantapa. Outside the temple is a large and beautiful Deepa Sthambha ( a pillar to hold lamps). This has 21 concentric circles in which the lamps can be lighted, and when viewed from Kodachadri, one would feel as though we were looking at the Divine Makara Jyothi at Lord Manikanta's Shabarimale. This beautiful Deepa Sthambha rests on a Koorma Peeta (seat with tortoise head); on this tortoise is a huge elephant upon which Lord Ganapathi is astride, looking westward and facing Goddess Mookambika Devi. During Navarathri, and during the Rathotsava on Phalghuni Masa Krishna Paksha Ashtami day (the day after Holi), the age-old practice of starting the pooja by praying to Lord Ganesha present on the pillar is kept up even today. In the inner corridor, just beyond the Garbhagriha, as we move around the shrine in a pradakshina, we will find totally four different idols of Ganapathi being worshipped, beginning with the Dashabhuja Ganapathi. Of these, the Balamuri Ganapathi idol that is made of white marble is beautiful and high of significance. Then we have the image of serpent which has formed on the stone in the south-west corner. It is believed that, as we move in pradakshina, if we touch this serpent and offer our prayers, it results in several benefits, like warding of Sarpadosha, averting all doshas, and most importantly, acquiring good fortune. Then we see the Shankara Peeta, where Adi Shankara Bhagavathpada meditated, and by virtue of his ascetic powers, visualized the form of Devi in all totality and realized the Devi herself. As we move in a pradakshina at the outer enclosure, we first find Subrahmanya swamy, then Saraswathi and then Pranalingeshwara, Partheshwara, the deity of Mukhya Prana (with a bell on the tail) installed by Vadiraja, Vishnu Brindavana, a beautiful idol of Gopalakrishna within the Brindaana (Considered as upa-pradhana Devatha), the platform for Tulasi and then the temple of Veerabhadraswamy who is the presiding deity. Entrance to this shrine being made of wood, we may see an excellent image, of Nrutya Ganapathi, right at the centre of the arch. It is said that the deity of Mukhya Prana has been situated right opposite the Veerabhadraswamy shrine with a view to balance its frightful appearance. Pooja practices: Here pooja practices are based on two disciplines- one as per vathula, which is one of the 28 vedas of Shaivagama, and which includes the rituals of Bali (sacrifice); secondly, as per Vijaya yagama Shastra. The five different poojas performed at the temple everyday are during Dantadavana (brushing the teeth), morning, afternoon, evening (pradhosha) and night. Pradosha Pooja is also called as " Salam Mangalarathi " . It is said that Tippu Sultan, the ruler of Srirangapatna, once arrived here during pradosha pooja, witnessed the Mangalarathi, and became so impressed with the Devi, that he offered a Salaam in Muslim tradition to the Goddess, hence the name came into use. Complementary to this account is the practice observed every year, when the Muslim brethren visit the temple on a specific day for the darshana of the Goddess. This special feature has been in vogue for many years now. Of the various festivals and other celebrations held at the temple, " Sharannavarathri " which is held usually during October, and " Brahma Rathotsava " held usually in the month of March are both very prominently observed. There are several instances of childless couples, the dumb, the blind and many such other people making a vow to the Goddess and realizing their desires. Ornamental jewels of Sri Devi Mookambika: There is vast collection of jewels at the temple received as gifts of acknowledgement from the community of devotees who have realized their dreams and desires with the blessings of the Goddess. Of the various jewels of the Devi, the one in emerald is very valuable. Emerald represents knowledge. This temple has two processional deities of gold. One is offered by Rani Chennamma as a substitute for the missing of original one. But subsequently the missing one found and thus there are two processional idols. Former Chief Minister of Tamil Nadu Sri. M.G.R. gifted a god sword, which weighs one kg. And are 2½ feet long. The former Chief Minister of Karnataka - Sri Gundu Rao, has gifted a similar type sword made of silver. The facial mask of Goddess Mookambika is completely of gold and gifted by Vijaya Nagara Empire. The gold face mask of Jyothirlinga gifted by Chennammaji of Keladi is another unique ornament. Sowparnika River: The two rivers Agnithirtha & Sowparnika which flow in the sanctuary of mookambika descend from Kodachadri hills. The wee spring of cool water situated in between the temples of Kalabhairava and Umamaheshwara is the source of river Sowparnika. Legend says that Suparna (Garuda) did a penance on the banks of this river praying to the Goddess for the abatement of his mother Vinutha's sorrows. When the Goddess appeared before him, he prayed that the river be henceforth known after him, Suparna, and therefore came to be called as Sowparnika. At the location where he is said to have sat in penance, there is a small cave even today which is known as " Garuda's Cave " . This holy river takes birth at the Kodachadri and flows up to the edge of Anthargami (now oluru) region where two more streams called Bhrungisha and Pippalada join it. Then it flows westward, surrounding Kollur in the name of " Sampara " , and proceeds to join the sea near the temple of " Maharajaswamy " (Varahaswamy) at Maravanthe. It is believed that river absorbs the elements of 64 different medicinal plants and roots as it flows, therefore it cures all the diseases of those who bathe in it. Hence a bath in this river assumes significance and is considered sacred. How to reach temple: Since the Kollur Mookambika is one of the very famous temples, transport facility from all over the Karnataka state is available. There are frequent bus services from Mangalore and Udupi. From Mangalore it takes 3 hrs journey by bus. Many tour operators also included the visit of the temple in their conducted package tour programs. Postal Corresponding Address: Executive Officer Sri Mookambika Temple P.O. Kollur - 576 660 Udupi dist. Karnataka State INDIA Phone: 91-8254-758221 guruvayur , Santhosh KP <kp_santhosh2002 wrote: > > Dear all, > > can i get information about mookambika temple at kolloor. > Regards, > santhosh > guruvayur wrote: > There are 6 messages in this issue. > > Topics in this digest: > > 1. Bhaktisandesam / What is OM ? > " krishnanujan " > 2. Vishnu Sahasranama Stanza 12 > " rsunitaa " > 3. Guruvayoor Visit > reghunath gangadharan > 4. New file uploaded to guruvayur > guruvayur > 5. Re: Guruvayoor Visit > " Sunil Menon " > 6. || Today is Thaipooyam Birthday Of Lord Muruga || > shakti shakti > > > ____________________ __ > ____________________ __ > > Message: 1 > Fri, 10 Feb 2006 19:34:44 -0000 > " krishnanujan " > Bhaktisandesam / What is OM ? > > Om: Symbol of the Absolute > > What You Need to Know > > " The goal which all the Vedas declare, which all austerities aim at, > and which men desire when they lead the life of continence … is OM. > This syllable OM is indeed Brahman. Whosoever knows this syllable > obtains all that he desires. This is the best support; this is the > highest support. Whosoever knows this support is adored in the world > of Brahma. " > ~ Katha Upanishad I > > Om or Aum is of paramount importance in Hinduism. This symbol is a > sacred syllable representing Brahman, the impersonal Absolute — > omnipotent, omnipresent, and the source of all manifest existence. > Brahman, in itself, is incomprehensible; so a symbol becomes > mandatory to help us realize the Unknowable. Om, therefore, > represents both the unmanifest (nirguna) and manifest (saguna) > aspects of God. That is why it is called Pranava, to mean that it > pervades life and runs through our prana or breath. > > Om in Daily Life > Although Om symbolizes the most profound concepts of Hindu belief, it > is in use daily. The Hindus begin their day or any work or a journey > by uttering Om. The sacred symbol is often found at the head of > letters, at the beginning of examination papers and so on. Many > Hindus, as an expression of spiritual perfection, wear the sign of Om > as a pendant. This symbol is enshrined in every Hindu temple premise > or in some form or another on family shrines. > > It is interesting to note that a newly born child is ushered into the > world with this holy sign. After birth, the child is ritually > cleansed and the sacred syllable Om is written on its tongue with > honey. Thus right at the time of birth the syllable Om is initiated > into the life of a Hindu and ever remains with him as the symbol of > piety. > > The Eternal Syllable > According to the Mandukya Upanishad " Om is the one eternal syllable > of which all that exists is but the development. The past, the > present, and the future are all included in this one sound, and all > that exists beyond the three forms of time is also implied in it " . > > The Music of Om > Om is not a word but rather an intonation, which, like music, > transcends the barriers of age, race, culture and even species. It is > made up of three Sanskrit letters, aa, au and ma which, when combined > together, make the sound Aum or Om. It is believed to be the basic > sound of the world and to contain all other sounds. It is a mantra or > prayer in itself. If repeated with the correct intonation, it can > resonate throughout the body so that the sound penetrates to the > centre of one's being, the atman or the soul. > > There is harmony, peace and bliss in this simple but deeply > philosophical sound. By vibrating the sacred syllable Om, the supreme > combination of letters, if one thinks of the Ultimate Personality of > Godhead and quits his body, he will certainly reach the highest state > of " stateless " eternity, states the Bhagavad Gita. > > The Vision of Om > Om provides a dualistic viewpoint. On one hand, it projects the mind > beyond the immediate to what is abstract and inexpressible. On the > other hand, it makes the absolute more tangible and comprehensive. It > encompasses all potentialities and possibilities; it is everything > that was, is, or can yet be. It is omnipotent and likewise remains > undefined. > > The Power of Om > While meditating, when we chant Om, we create within ourselves a > vibration that attunes sympathy with the cosmic vibration and we > start thinking universally. The momentary silence between each chant > becomes palpable. Mind moves between the opposites of sound and > silence until, at last, it ceases the sound. In the silence, the > single thought—Om—is quenched; there is no thought. This is the state > of trance, where the mind and the intellect are transcended as the > individual self merges with the Infinite Self in the pious moment of > realization. It is a moment when the petty worldly affairs are lost > in the desire for the universal. Such is the immeasurable power of Om. > > > > Jai Shree Krishna ! > > > > > > > > ____________________ __ > ____________________ __ > > Message: 2 > Fri, 10 Feb 2006 23:26:55 -0000 > " rsunitaa " > Vishnu Sahasranama Stanza 12 > > Om Namo Narayanaya!! > > vasur-vasumanaah satyah samaatmaa sammitah samah > amoghah pundareekaaksho vrishakarmaa vrishaakritih. > > (104) Vasuh -The One who is the very support of all elements, and > the One who Himself is the very Essence of the elements, This is > something like the dream made up of our own mind; and the very same > dream-world plays itself out, all the time sustained in the very > same mind. Similarly, the Self indwells all and all dwell in the > Self. In the Geeta we are told by the Lord, " I am among the Vasus > the Paavakah " -(Geeta. Ch. 10, St. 23). Therefore, the Self exists > like air-allowing everything to remain in it and sustaining > everything by it. > a) One who dwells in the hearts of His devotees. > b) One who dwells in the Milk-Ocean. > c) One who is the wealth that His devotees seek. > d) The best among the eight vasus - pAvaka. > e) One who lives in the sky. > This nAma occurs two more times. > a) & b): vasati iti vasuh - One who dwells. > He dwells in the hearts of His devotees even with a small amount of > devotion, and He dwells in the kshIrArNava. SrI krshNa-prEmi in one > his upanyAsas remarks that SrIman nArAyaNa chose to dwell in the > Milk-Ocean as if to be nearer to those devotees who are not yet > accomplished enough to join Him to SrivaikuNTham, or as if He can be > closer to the devotees so as to rush to help those who need Him. > We have the following from the srutis - > " sa lokAnAm hitArthAya kshIrOdhE vasati prabhuh " - > The great Lord resides in the milk ocean for doing good to the > people of the world. > " Esha nArAyaNah SrImAn kshIrArNava nikEtanah " - > This nArAyaNa is always with Lakshmi, and resides in the Milk-ocean > (HarivamSa 113.62). > c) The word vasu also means wealth - vasati nItimatAm gRha iti vasu. > In gItA we have vAsudevah sarvam - vAsudeva is everything (gItA > 7.19). He is the wealth that great men seek. > d) He is vasu because He is one of the eight vasus. Sri Sankara > gives the following reference to the gItA to support this > interpretation - vasUnAm pAvakaScAsmi - I am pAvaka among the vasus > (gItA 10.23). > e) One who, as air, moves about and has residence in the mid-region. > In kaThopanishd we have vasurantiksha sat ( kaThopanisahd 2.5.2). > (105) Vasumanaah -One who has a mind which is Supremely Pure; > meaning a mind that has none of the sins of passions and pains; none > of the storms of desires and jealousies; none of the quakes of likes > and dislikes. > a) One who has a 'wealthy' or rich mind. > b) One who has a mind which thinks of His devotees as a treasure. > a) BhagavAn is vasu-manA because His mind is unpolluted by anything > such as rAga, dvesha (attachment, hate), and similar secondary > afflictions such as mada or infatuation. He has a mind which has > none of the sins of passions and pains, none of the storms of > desires and jealousies, none of the quakes of likes and dislikes. > b) Sri kRshNa says in the gItA that the high-souled man is very hard > to find - sa mahAtmA sudurlabhah - gItA 7.19. > (106) Satyah -He is the Real. The term Satyam used in philosophy > has a special connotation. That which remains the same in all the > three periods of time is called Satyam. That which seemingly exists, > but which never was nor shall ever be, is considered as a false > delusion, A-satya. He, who remains the same, before the creation, > during the existence and even after the dissolution, is the Infinite > Truth, Satyah. The Taittireeya Upanishad thunders that the Eternal > Truth is " Truth, Knowledge, Bliss " : " Satyam, Jnaanam, Anantam > Brahma " - Taittireeya Upanishad: 2-1. > We may here mention a couple of other meanings that are generally > given to this term " The best among good people is Satyam. Again, the > word Satyam is made up of three sounds -Sat-ti-yam -and, herein, > according to the Upanishad itself, " Sat means praana, ti means food, > Yam means sun; " therefore, Sat yam is the Law which orders the food > to sustain the praana when both are blessed by the sources of all > gross energies in the cosmos, the Sun. > a) The Truth > b) One whose form is made up of prANa, matter and sun > c) One who is well-disposed towards the good. > This nAma occurs two more times later. > a) The most commonly known meaning for this word is Truth. The > direct support for this interpretation comes from mahAbhArata - > " satye pratisThitah kRshNah satamasmin pratishThitam | > sattAsattE ca gOvindah tasmAt satyah satAm matah || (udyOga parva > 69.12.13) > " KRshNa is rooted in satya and satya is rooted in kRshNa. Existence > and non-existence are grounded in govinda. So great men opine that > kRshNa is Truth itself " . > b) Sri Sankara gives the following from aitrEya AraNyaka in support > of the second interpretation - > saditi prANAstItyannam yamityasAvAdityah - sat means prANa, ti means > food, and yam the sun. He is satya because His form is made up of > prANa, matter and sun. > c) satsu sAdhutvAt satyah - He is satya because He is well-disposed > (excellent) towards the noble souls. The pANini sutra that supports > this interpretation is tatra sAdhuh (4.4.98) - > tatrEti saptamIsamarthAth sAdhurityEtasminnarthE yatpratyayO > bhavati - > The affix yat comes after a word in the locative construction, in > the sense of 'excellent in regard thereto'. > (107) Samaatmaa -He who is equally in all. In Kathopanishad we read > the declaration of Lord Death to Nachiketas how the same Truth has > come to express itself differently from form to form. To visualize > the Paramesvara who reveals equally in all, among the perishables > and imperishable, is the Vision Divine. Kauseshika Upanishad (3-9) > says, " One should understand that the Self is the same-in-all " . In > the Geeta also is the declaration " I am the Seer in all the fields- > of-experiences everywhere " -Geeta Ch. 13, St. 3). > Sri Bhattar interprets samAtmA as- One who has an even mind. > One whose mind is undisturbed by love or hatred. He is also sama > AtmA since He does not distinguish one from another when it comes to > His thoughts on His devotees. Since He is the soul in everything, He > finds no distinction between them. Since He is unattached to > anything, He sees everything and everyone as equal. > (108) Sammitah -The term Sammatam means `acceptable'. The One. > Truth, which has been proved and accepted by the Rishis in the > Upanishads through subtle logic and philosophical reasoning, is > called Sammatah. This is the most direct and very appealing meaning. > But there are some who would interpret this portion of the Thousand > Names of Lord Vishnu by combining Samaatmaa (107) and Sammitah (108) > to form together a single `Name', wherein the compound word would > read Samaatma-asammitah. Here the term Asammitah then would come to > mean " One who is incomparable, Inimitable (Atulya) who has none to > equal Him " . > a) One who has let Himself to be understood (controlled) by His > devotees. > b) The One Truth who is accepted by the Rshis and revealed in the > upanishads. > Either meaning seems to be based on the word sammata - accepted. The > first interpretation is by Sri Bhattar, who points out that this > name signifies that He willingly accepted the role of > being 'controlled' by devaki, kausalyA, yasoda, dasaratha, vasudeva, > etc. He chose the parents to whom He was going to be the child, and > then 'played' the role of the child willingly. > The advaita pATha is asammita, which is interpreted as referring to > One who is limitless or immeasurable. > (109) Samah -Equal; the same. Truth remains the same. One Infinite > Reality plays the game of plurality. As has been said in the > Kathopanishad, " The One Principle of Fire having entered this world > burns itself out differently according to the equipments upon which > it is manifested " , so the One Truth manifests as the many Jeevas. > Hence He is called the Samah. Also it can mean as One who is ever > united, with (Sa) Lakshmi (Maa). > Sri Bhattar interprets samah as- One who treats all His devotees > equally. > In gItA we have " samO'ham sarva bhUtEshu " - I am equally disposed > towards all beings (gIta 9.29). > Sri Sankara interprets the meaning as One who is the same at all > times. > He gives another interpretation also - He is (sa) with (mAyA) > lakshmi always; therefore, He is sama. > (110) Amoghah -Moghah means " useless fellow " (Nishphalah), " a > disappointing power " . Amogha is the opposite of it: " Ever > Useful " , " Ever the Fulfiller " of all the wishes and demands of His > devotees. Chandogya Upanishad (8-1-5) declares: " Truthful is His > wish, and Truth is His resolve " . > Sri Bhattar interprets amOghah as - One who always gives fruits to > those who worship Him. > MOgha means futile. Mogham nirarthakam is amrakOSa. AmOgha is the > opposite of it. We have the following from rAmAyaNa - > " amOgham darSanam rAma na ca mOghah tava stavah | > amOghAstE bhavishyanti bhaktimantaSca yE narAh || (rAmAyaNa yuddha > 120.31) > " o rAma! A sight of You is never futile. The praise of You is also > never futile. > Those who are endowed with devotion to You will always be successful > in their life " . > (111) Pundareekaakshah -One who can be contacted and fully > experienced in the Heart Space (Pundareekam). In the Narayana > Upanishad (10) we find the same term employed: " In the core of the > body, in the Heart Space, dwells the Supreme. " In the `Heart', the > meditator can experience the Reality more readily and very clearly, > and so the All- Pervading Reality is described as " dwelling in the > Heart-cave " . > Sri Bhattar interprets this as > a) One whose eyes are beautiful like the lotus flower > b) One who resides in the heart space of everyone and observes all > c) One who is like the eye to the residents of SrIvaikunTham. > puNdarIkam means lotus flower. PuNdarIkE iva akshiNI yasya sah > puNdarIkAkshah - One whose eyes are beautiful like lotus flowers. > lingAyatasUrin in his bhAshya for amarakOSa gives a second > interpretation as well - puNdarIkam hRtkamalam akshatIti vA - One > who pervades the heart space - akshati pervades. SrI Bhattar gives > the meaning 'vaikuNTham' to the word puNdarIka based on the > following, and interprets puNdarIkAkshah as One who is the eye for > the residents of SrIvaikunTham > puNdarIkam param dhAma nityam aksharam avyayam | > tadbhavAn pundarIkAkshah ........ || > PuNdarIka is the Transcendental world which is eternal, > indestructible, and immutable. You are like the eye to that world > and so you are known as puNdarIkAksha. " - (MahAbhArata udyoga - > 69.6). > (112) Vrishakarmaa -Vrisha means Dharma. One whose every activity > is righteous and who acts only to establish righteousness. " For the > sake of establishing Dharma, I am born in every age " , says Lord - > (Geeta Ch. 4, St. 8). > VRsha means dharma or virtue - abhilashitam varshatIti vRshah. SrI > chinamayAnanda points out that His actions are righteous, and He > acts only to establish righteousness - dharma samsthApanArthAya > sambhavAmi yugE yugE. In gItA BhagavAn says that He does his actions > according to His dharma even though He has nothing to gain or lose > by any action - na anavAptam avAptavyam varta eva ca karmaNi - 3.22. > (113) Vrishaakritih -One who is of the form (Aakriti) of Dharma > (Vrisha). It is not only that His actions are righteous but He is > Himself Righteousness. It can also mean as One who takes different > forms during His Divine Incarnations-all for maintaining the Rule of > Dharma in the world. > > Krisharpanamastu!!! > > > > > > > > > ____________________ __ > ____________________ __ > > Message: 3 > Sat, 11 Feb 2006 00:23:24 +0000 (GMT) > reghunath gangadharan > Guruvayoor Visit > > > > Dear All , > > Iam employed in UAE and is planing for a trip to hometown during mid march , with the blessing of guruvavoorappan . I would like somebody to let me know the utsavam dates at guruvayoor or else from where do I can get information , so that I can arrange my tickets accordingly. > > Thanking You All, > > > Reghunath > > > > > Jiyo cricket on India cricket > Messenger Mobile Stay in touch with your buddies all the time. > > > > Jiyo cricket on India cricket > Messenger Mobile Stay in touch with your buddies all the time. > > Quote Link to comment Share on other sites More sharing options...
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