LotUS (Q3) : Padma (पद्म, “lotus”).—The pure and unsullied lotus arising from the depth of the waters and far from the banks of the lake is associated with the idea of purity which arises from the law-of-conduct ( *dharma*) and wisdom (*jñāna*). The Lotus is also symbolic of the enlightened mind. It rises in the mud of material existence gradually growing through the waters until it reaches the surface and then opens up to the sun in all its glory. Water splashed upon a lotus leaf never remains but immediately slips off. ( Life has to be run unattached, as if water on the Lotus leaves). In the same way the dirt of worldliness never stains the enlightened being. By reproducing from its own matrix rather than the soil the lotus is a symbol of spontaneous generation (Svāyambhu). It grows in mud but rises in immaculate purity to the surface and opens to the sun - the evolution begins in the mire of Samsāra but rises to full enlightenment and purity. The closed lotus symbolizes potential and the open lotus — actualization.
2 Accordingly, “the two thumbs are to be closely joined with the other fingers remaining apart. This is *pādmī* (*padma*) *mudrā* offering nourishment and prosperity”. Mūdra (*eg*., Padma-mudrā) is so called as it gives joy to the *tattvas* in the form of *karman* for those who offer spotless worship, drive out the defects which move about within and without and sealing up of what is done.Jambūdvīpa (where lies the Padma lake) is in the centre of all continents and oceans; all continents and oceans are concentric circles with Jambūdvīpa in the centre. Like the navel is in the centre of the body, Jambūdvīpa is in the centre of all continents and oceans. Sumeru Mount is in the centre of Jambūdvīpa. It is also called Mount Sudarśana. 3 In Valmiki Ramayanam Book 6 Yudha kandam chap 28 discussed what is padma viyuham. “O King, a hundred thousand multiplied by a hundred, is called a koti <https://www.wisdomlib.org/definition/koti#hinduism> and a hundred thousand such kotis <https://www.wisdomlib.org/definition/koti#hinduism> make one shanku <https://www.wisdomlib.org/definition/shanku#purana>. A hundred thousand shankus <https://www.wisdomlib.org/definition/shanku#purana> make one maha <https://www.wisdomlib.org/definition/maha#purana>-shanku, a hundred thousand maha-shankus make one vrinda <https://www.wisdomlib.org/definition/vrinda#purana>. A hundred thousand vrindas <https://www.wisdomlib.org/definition/vrinda#purana> make a maha-vrinda and a hundred thousand maha-vrindas make a padma <https://www.wisdomlib.org/definition/padma#purana>. A hundred thousand padmas <https://www.wisdomlib.org/definition/padma#purana> make a maha-padma <https://www.wisdomlib.org/definition/mahapadma#purana> and a hundred thousand maha-padmas <https://www.wisdomlib.org/definition/mahapadma#purana> make a kharva <https://www.wisdomlib.org/definition/kharva#purana>. A hundred thousand kharvas <https://www.wisdomlib.org/definition/kharva#purana> make a samudra <https://www.wisdomlib.org/definition/samudra#purana> and a hundred thousand samudras <https://www.wisdomlib.org/definition/samudra#purana> make an ogna. A hundred thousand ognas make a maha-ogna. That Lord of the Monkeys as also Bibishana with his counsellors are surrounded by a hundred thousand shankus, plus a hundred thousand maha-vrindas, a hundred padmas, a hundred thousand maha-padmas, a hundred kharvas, a samudra and a maha-ogna. a koti of maha-ognas and a thousand samudras, and that Sugriva has come to make war on you! “Powerful is that army following the King of the Monkeys, who is ever strong and brave. In the presence of those forces that resemble a blazing meteor, O Great King, prepare thyself to vanquish the enemy and take measures to avoid defeat!” 4 Kamala (कमल) refers to a “lotus”, according to the Bṛhatsaṃhitā (chapter 5) <https://www.wisdomlib.org/hinduism/book/brihat-samhita/d/doc226721.html>, an encyclopedic Sanskrit work written by Varāhamihira mainly focusing on the science of ancient Indian astronomy astronomy (Jyotiṣa).—Accordingly, “If there should be both lunar and solar eclipses in one month, princes will suffer both from dissensions among their own army and from wars. [...] If the disc should appear black resembling the colour of the stem of dūrvā grass (*Agrostis linearis*) or yellow, there will be much death in the land. If of the colour of the flower pāṭali (*Bignonia Suaveolenis*) ‘trumpet flower’ there will be fear from lightning. If the eclipsed disc be of the colour of red dust, the Kṣatriyas will suffer and there will be no rain. If the colour of the rising sun, of lotus [i.e., *kamala*], of the rainbow, there will be suffering from weapons``. And one of the ekadasi is called KAMALA EKADASI. 5 Paṅkaja (पङ्कज) refers to the “lotus” that sprang from the navel of Nārāyaṇa while sleeping, according to the Śivapurāṇa 2.1.7 <https://www.wisdomlib.org/hinduism/book/shiva-purana-english/d/doc225975.html>:—“when lord Nārāyaṇa continued to sleep, an excellent lotus (*paṅkaja*) of huge size came out of his navel as desired by Śiva. There were many Yojanas wide and high. It had an endless stalk. The pericarp was of a brilliant hue. It was very beautiful with the brilliance of ten million suns. It was wonderful, excellent and worthy of vision containing Tattvas”. There is the milky way which appears like Brahma on the Pankajam from Vishnu; This way Brahma is also known as son of Vishnu. Ambhoja (अम्भोज) refers to a “lotus”. Q6 ADITYA HRDAYAM: During the final between Rama and Ravana in Ramayana. Rama has used all kinds of weapons and missiles against Ravana, but in vain. The overlord of the Rakshasas seems invincible. Rama, currently a normal human being (and not the all-powerful Lord Vishnu), is tormented by fatigue, both mentally and physically. He glances at his enemy, who is ready for battle, and worry crosses his brow. It is in this gripping scenario that the whole of our hymn is recited. At this juncture, as the gods look on from the sky, the sage Agastya appears in front of Rama and, with the aim of rejuvenating Rama and hastening the outcome of the battle, teaches this prayer to Lord Surya, and disappears soon afterward. Rama receives the prayer from Agastya, and becomes energized upon reciting it. He lifts his bow and prepares for the final confrontation. Thus, the poet of the Ramayana, with his impeccable style, ends the chapter where the Aditya Hridayam is contained, to proceed afresh with the deciding battle of the tale. 2 As mentioned earlier, this is a work of 31 slokas, out of which the first 30 are set in the popular 32-syllabled meter, the *Anushtup Chandas*. The text has a unique flow, with a distinctive structure, where the slokas are structured as follows: - The Introduction to the scenario – verses 1-2 - The listing of the benefits of recitation of the hymn – verses 3-5 - The various attributes and activities of Lord Aditya – verses 6-15 - The Aditya Hrudayam – The core of the whole prayer – verses 16-21 - The glories of Aditya – verses 22-24 - The Phalashruti – the benefits of recitation of the prayer – verses 25-27 - The Conclusion – verses 28-32 3 The Strota assists you in being successful in your career and the endeavours, thanks to the Lord Surya's blessings. · It also aids in the forgetting of your troubles and the concerns. · It encourages you to be brave in your life and endeavours. · Furthermore, reciting the Aditya Hridaya Stotra uplifts you and protects you from terrible misery during trying times. · It frees you from self-doubt and cleanses you of your misdeeds. · The Aditya hridaya stotra also bestows prosperity and the clarity. · The Strota instils in you a sense of self-assurance and the drive. · Finally, it keeps you disease-free and aids in the treatment of a number of serious disorders. 4 also eulogosed as Pratyakshabaskara; Introduction: Pratyaksha Bhaskara is glorified by Vedas, Upanishads, Puranas and innumerable other Sources. Following are a few excerpts from Puranas, Upanishadas and Vedas to signify that magnificenceof Surya eva as there are countless adulations to whom one visions, feels, and notices daily as the distant one on Akasha but too near in one’s ‘daharaakaasha’ of the Antaratma or the Inner Conscience! He is the Singular Vyakta Deva yet Shaaswatam Vishnum Anantam Ajam Avyayam or Everlasting , All pervading, Limitless, Self Born and Beyond Comprehension! Be that as it may, one stands and stares the only magnificence right above, the Singular Bhagavan that none could ever miss, but might ignore casually. Thus He is there always - one may not deeply think of Him but ignore Him either; indeed He is the everlasting Entity evoking the Singular Feeling of the eternal Truth of Existence. One sees Him unless blind; one hears of Him sometimes with rumbling of clouds on the sky unless one is deaf; one feels Him unless one has no touching sensation; one cannot eat food as there are no crops to be sustained without Him; one cannot think of Him unless one has no mind; one cannot exist as one cannot breathe; and finally one cannot exist without His existence! The cause and effect cycle is as everlasting as the Pratyakshara Bhaskara is eternal; like the food and water, mind , thought and prana might fly away from us the two way traffic of Beings, but as the Natural Gifts to them, He is omni present, omni scient and omni potent. The magnificence of Pratyaksha Bhaskara is neither escapable nor ignorable at any time or Season; yet , like the kaala maana or the Time Cycle, one’s age might wither and memory might dry up in the struggle for existence! But He is There Ever and Ever! ( Kanchi peetam). 5 There is a minor upanishad on SUN as chakshusho upanishadam; it is the protector of the eyes and recited as saving grace, during the eye operations. Chakshuopanishad, Asyah chakshushi vidyah Ahirbudyna rushih gayatri chandah suryo devatha chakshu roga nivruttaye viniyoga Om Chakshush Chakshush Chakshush tejah sthiro bhav, maam paahi paahi, twaritam chakshurogaan shamaya shamaya mam jaataroopam tejo darshay darshay, yathaaham andho na syaam tathaa kalpay kalpay, kalyaanam kuru kuru, yaani mama poorva janmopaarjitaani Chakshush pratirodhakdushkrutaani, sarvaani nirmoolay nirmoolay | Om namashchakshu shtejodaatre divyabhaaskaraay, Om namah karoonaakaraayaamrutaay, Om namo bhagavate shree suryaay akshitejase namah, Om khecharaay namah, mahate namah, rajase namah, tamase namah, asato maa sadgamay, tamaso maa jyotirgamay, mrutyormaaamrutam gamay, ushno bhagavaan shuchiroopah hanso bhagavaan suchir pratiroopah | Ya imam chakshushmatim vidyam Brahmano nitya madheeyathe Na tasya akshi rogo bhavathi Na tasya kule andhor bhavathi Ashtow brahmanan graha itva Vidya siddhir bhavathi vishvaroopam ghranitam jaatvedasam hiranyamayam jyotiroopam tapantam | Sahastrarashmih shatadhaa vartamaanah purah prajaanaam udayatyesh suryah || Om namo bhagavate aadityaay akshitejase-aho vaahini aho vaahini swaahaa | (Optional verses- Om vayah suparnaah upasedurindram, priymedhaa rishayo naadhamaanaah | apa dhvaantamoornuhi poordhi chakshuh, mumugdhyasmaannidhayev baddhaan || Om pundareekaakshaay namah, Om pushkarekshanaay namah, Om kamalekshanaay namah, Om vishvaroopaay namah, Om shree mahaavishnave namah, Om suryanaaraayanaay namah | Om shaantih shaantih shaantih ||) KR IRS 24422 On Sun, 24 Apr 2022 at 11:25, 'gopala krishnan' via iyer123 < [email protected]> wrote: > QUES ANSW DIVINE 04-2022-23 > > Dear friends, > > These are information compiled as QA by me in 1998’s-2014’s and stored in > my computer. They are posted by *very learnt members*. > > *BEING COMPILATION THERE MAY BE ERRORS.* > > Sincerely, > > *R. Gopalakrishnan, 78, dated 24-04-2022* > > Q1 What is the prayer offered while lighting lamp? > > A1 Whilst lighting the lamp we thus pray: > > Deepajyothi parabrahma > > Deepa sarva tamopahaha > > Deepena saadhyate saram > > Sandhyaa deepo namostute > > The meaning is- I prostrate to the dawn/dusk lamp; whose light is the > Knowledge Principle (the Supreme Lord), which removes the darkness of > ignorance and by which all can be achieved in life. > > Q2 Why do we ring the bell in a temple? > > A2 The ringing of the bell produces what is regarded as an auspicious > sound. It produces the sound Om, the universal name of the Lord. There > should be auspiciousness within and without, to gain the vision of the Lord > who is all-auspiciousness. Even while doing the ritualistic aarati, we ring > the bell. It is sometimes accompanied by the auspicious sounds of the conch > and other musical instruments. > > An added significance of ringing the bell, conch and other instruments is > that they help drowned any inauspicious or irrelevant noises and comments that > might disturb or distract the worshippers in their devotional ardour, > concentration and inner peace. > > > > As we start the daily ritualistic worship (pooja) we ring the bell, > chanting: > > Aagamaarthamtu devaanaam > > gamanaarthamtu rakshasaam > > Kurve ghantaaravam tatra > > devataahvaahna lakshanam > > The meaning is - I ring this bell indicating the invocation of divinity, > So that virtuous and noble forces enter (my home and heart); and the > demonic and evil forces from within and without, depart. > > > > Q3. Why do we consider the lotus flower as special? > > A3 The lotus is the symbol of truth, auspiciousness and beauty (satyam, > shivam, sundaram). The Lord is also that nature and therefore, His > various aspects are compared to a lotus ( i.e. lotus-eyes, lotus feet, > lotus hands, the lotus of the heart etc.). > > The lotus blooms with the rising sun and close at night. Similarly, our > minds open up and expand with the light of knowledge. The lotus grows > even in slushy areas. It remains beautiful and untainted despite its > surroundings, reminding us that we too can and should strive to remain pure > and beautiful within, under all circumstances. > > The lotus leaf never gets wet even though it is always in water. It > symbolizes the man of wisdom (gyaani ) who remains ever joyous, unaffected > by the world of sorrow and change. This is revealed in a shloka from the > Bhagwad-Geeta: > > Brahmanyaadhaaya karmaani > > Sangam tyaktvaa karoti yaha > > Lipyate na sa paapena > > Padma patram ivaambhasaa > > He who does actions, offering them to Brahman (the Supreme), abandoning > attachment, is not tainted by sin, just as a lotus leaf remains unaffected > by the water on it. > > Q4 Do lotus is related with chakras in the body? Do it related with > swasthik? > > A4. *Our bodies have certain energy centers described in the Yoga > Shaastras as chakras. Each one is associated with lotus that has a certain > number of petals. *For example, a lotus with a thousand petals represents > the Sahasra chakra at the top of the head, which opens when the yogi > attains Godhood or Realisation. Also, the lotus posture ( padmaasana) is > recommended when one sits for meditation. > > A lotus emerged from the navel of Lord Vishnu. Lord Brahma originated from > it to create the world. Hence, the lotus symbolizes the link between the > creator and the supreme Cause. > > It also symbolizes Brahmaloka, the abode of Lord Brahma. The auspicious > sign of the swastika is said to have evolved from the lotus. > > Q5 What is the prayer offered to Tulasi plant and its meaning? > > A5 The prayer is as follows > > Yanmule sarvatirhaani > > Yannagre sarvadevataa > > Yanmadhye sarvavedaascha > > Tulasi taam namaamyaham > > I bow down to the tulasi, At whose base are all the holy places, At whose > top reside all the deities and In whose middle are all the Vedas. > > Q6 What are the details of Aaditya hridayam sthothram? Why it is named so? > > > > A6 Aditya hrudayam is a Stotra by Sage Agastya to Lord Sri Rama at the > battle field between Ravana and Rama. The great Cosmic Sage Agastya > dictates this hymns of Sun God to Sri Rama to ensure Victory to him. > > Aditya hrudayam contains the innovative hymns with many secrets and hidden > meanings. The Jnana, Jnata, and Jneyam is completed as Sage Agastya is > the Jnana and the Lord Rama Jnata and the presiding deity Jneyam is Sun in > the heart. Thus the Triputi is completed. Hence it has come to be known as > Aditya hrudayam. > Q7 Do turmeric can prevent Alzheimer disease ? > > A7 We know Turmeric is well known for its anti-septic properties. Recently, > there was a discovery that those who use turmeric regularly will not get > affected by Alzheimer disease. > > Q8 We would have heard of seven mother goddesses. What are their names? > Have we any temple for them in Kerala? > > A8 Mother Goddesses (Sapta Matrikas) are the following > > Brahmani, is the Shakti (power) of the creator god Brahma. Fixes: Pride. > > Vaishnavi, is the power of the preserver-god Vishnu. Fixes: Being too > Polite > > Maheshvari, is the power of god Shiva. Fixes: Anger > > Indrani, is the power of the Indra. Fixes: Fault-Finding > > Kumari, is the power of Kumara (Kartikeya or Skanda), the god of war. > Fixes: Denial > > Varahi, is described as the power of the boar-headed form of Vishnu or > Yama. Fixes: Envy > > Chamundai, is identified with Kali. Fixes: Gossip > > Sapthramathus are installed as deities in Ameda near Ernakulam temple > and at Kodungallur. > > Q9 What are the details of Achamana? > *A9 Achamana precedes all rituals or ceremonial sipping of water and > touching the various parts of the body like eyes, ears, nose, chest head > etc.,* with wet hand in the prescribed order. > > This process invokes the life-energy to protect the performer for > successful completion of the ceremony. > > There are three types of Achamana-PURAANA ACHAMAN, SHROUTHA ACHAMANA AND > SMARTHA ACHAMANA. > > The first three names of Keshava, Naraayana and Madhava are remembered and > water is taken as BRAHMATHEERTHA. > > The next 21 names are taken to touch different parts of the body and it > invokes the deity who protects that part. > > With this it is expected that the FIVE GNYAANENDRIYAS, FIVE KARMENDRIAS, > FIVE MUKHYA PRANAS, FIVE SUBSIDIARY PRANAS AND THE MIND are purified. > It is expected that with this, the mind also becomes calm. > > There is a system where instead of Keshavaayaswaaha, RUGVEDAYASWAAHA, > YAJURVEDAAYASWAAHA, SAAMAVEDA- AYASWAAHA are repeated. > > > > The method normally adopted is the Puraanaachamana with the names Keshava, > Naarayana and Maadhava. > > It is believed that while touching the different parts of the body with > wet fingers and invoking the names of the ADHIDEVATHE of that part, the > body and mind becomes pure so that further rituals are successful. It > is also believed that at the tips of thumb, the forefinger, and the small > finger there is BRAHMA THEERTHA, DEVATHEERTHA AND PRAJAAPATHITHEERTHA. > > > > -- > You received this message because you are subscribed to the Google Groups > "iyer123" group. > To unsubscribe from this group and stop receiving emails from it, send an > email to [email protected]. > To view this discussion on the web visit > https://groups.google.com/d/msgid/iyer123/1366632956.486394.1650779705306%40mail.yahoo.com > <https://groups.google.com/d/msgid/iyer123/1366632956.486394.1650779705306%40mail.yahoo.com?utm_medium=email&utm_source=footer> > . > -- You received this message because you are subscribed to the Google Groups "Thatha_Patty" group. To unsubscribe from this group and stop receiving emails from it, send an email to [email protected]. To view this discussion on the web visit https://groups.google.com/d/msgid/thatha_patty/CAL5XZopunA-9MTwqTqw3OwUi%3DDo%2B19p2ENgXe6Ljy1a7zc7hiw%40mail.gmail.com.
