Perceptions

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CONTENTS

B

PERCEPTIONS (Bl - B48)

The Man, the Mind and Meditation ............................. 26

Creation ...................................................................... 1

Awakening Kundalini .................................................. 27

Om (The Cosmic Sound) .......................................... 2

TM : Science of Creative Intelligence ........................ 28

Pancha Mahaabhuta (Five Elements) ........................ 3

Samudra Manthana (Churning of Ocean) .................. 4

Tapas Shakthi .............................................................. 29

Dashavathaara (Ten Incarnations of Vishnu) ........... 5

Chakras : Energy Circles............................................. 30

Agni (The Primeval Fire) ............................................ 6

Sri Chakra and Its Nine Stages of Worship ................. 31

Surya (Sun — the Source of Life) ............................

7

Ganesha (God of Auspicious Beginning) ................. 32

Soma (Moon — Love and Happiness) .......................

8

Pooja (Worship) ......................................................... 33

Prithvi (Mother Earth) ...............................................

9

Lakshmi (Goddess of Fame and Fortune) .................... 34

Punya Vriksha (Sacred Trees)....................................

10

Saraswati (Goddess of Wisdom) ................................ 34

Mahaa Parvata (Sacred Mountain) ..........................

11

Shakthi (Source of Feminine Energy ........................... 35

Nadi (River -- Stream of Life) ................................

11

Purusha (Cosmic Man) .............................................. 35

Ganga .......................................................................

12

Vivaaha Samyoga (Marriage — Sacred Union)........... 36

Loka ...........................................................................

13

Karma (Duties of Humans).......................................... 38

Kaalachakra (Wheel of Time) .................................

14

Dharma (Cosmic Laws) ............................................ 39

Jyotirvignyana (Astronomy) ...................................

15

Kaama (Sensuality)...................................................... 40

Phalitha Jyotishya (Astrology) ...............................

16

Rituals : Deity and the Devotee ................................ 41

Kaalapurusha : Personification of Time ..................

18

Symbols ....................................................................... 42

Mantras (Chants of Life) ...........................................

19

Symbols of Shiva ......................................................... 43

Manu's Concept of Guru-Shishya ............................. 20

Vairaagya (Renunciation) .......................................... 44

Brahma Vidya - Spiritual Education ........................ 22

Mukti-Moksha (Release of Cosmic Bliss) ................... 45

Nine circles of Bhakti (Navavidha Bhakti) ................ 22

Grace Of Divinity ........................................................ 46

Yagna (Sacrifice) .......................................................

23

Unity of Faiths ............................................................ 47 Satigam — Confluencism................ .-........................... 48

Dhyaana (Meditation -- Union with Godhead) ......... 24

Triads of the Forms.................................................... 25

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PERCEPTIONS

OM (THE COSMIC SOUND)

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o A compound of the three letters, a, u, m, (A stands for Brahma, U for Vishnu and M stands for Rudra, also Surya the Sun) OM is declared in the Upanishads where it first appears to have a mystic power and to be worthy of the deepest meditation. The Mundaka Upanishad teaches a Upasana (meditation) based on OM. "Taking as a bow the great weapon presented in the Upanishads, fix on it an arrow that has been sharpened by meditation. Then stretching the bow fidly, with a mind wholly absorbed in its thought (i.e. of Brahman) do thou hit the target which is the imperishable reality. The Om is the bow, the mind is the arrow, Brahman is the target. It is to be hit with concentration, and one should become unified with the target just like the arrow." To merge oneself in the Absolute, the one without a second, is the goal of Advaitic spiritual practice. With a view to attaining this unity, a spiritual seeker may practise a method of worship in which the worshipper may identify himself with the object of his worship — God or Brahman or any particu- lar deity. To those who find this process difficult, worship with the help of some ap- propriate symbol is prescribed. The deity is worshipped through the symbol. The Upan-ishadic formula of Om as the mystic syllable proved attractive because its continuous repetition had the effect of bringing about concentration of thought. So it was made the subject of meditation and was also regarded as the most natural expression for Ishwara (God). The earliest form of Om has a point above its crescent. This symbolises the immensity, Brahman. The crescent symbol- ises air while the circles denote sound. The semi-circle below the circle symbolises the first wave of energy. The wave lines at the bottom indicate the primordial waters.

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m OM : Original Mantra

"Trikenu "

In this new symbolism of 'OM' , 'O' indi- cates the origin, as well as the 'point of sin- gularity' or shunya from which this world began. The letter 'M' represents the 'matter' that emerged from this point? It also is a simultaneous representation of particle and wave, indicating an underlying unity. OM is the Original Mantra, which contains life's tantra,

It is only when the sound A' joins 'U' and the sound 'U'joins 'M', that, we get the complete sound of AUM. If the three sounds do not join with each other, we do not get the complete sound of Aumkar

OM is the Original Mystery, which contains life's history,

OM is that Original Moment,

which witnessed the 'big bang' event,

OM is the Original Matter,

which is now widely scattered,

OM is the Original Miracle, manifested both as the wave and the particle,

OM is the Original Music,

whose vibrations are cosmic,

OM is Omnipotent Mother,

representing all goddesses together,

OM is the Original Manas, which has no distortions, in it one can see self-reflection, and measure the degree of one's distortion,

OM is peace and peace is OM It is human's ultimate home.

— "Trikenu "

PERCEPTIONS

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PANCHA MAHAABHUTA

(FIVE ELEMENTS)

"Earth, Water, Fire, Air and the Sky, Human body is made from five elements"

Kabir

Aakasha Praana Agni Aapaha Prithvi FIVE ELEMENTS

There are five basic elements. Which are life's main ingredients, 'Earth', 'Water', 'Fire', 'Sky' and the 'Air', Their combinations determine life's fare, Factoral five is one hundred and twenty. For the periodic table, this is quite plenty. "Trikenu"

Sattwa Rajas

/ Sound \

Tamas

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Ear \

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Smell

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Nose

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TRIGUNAS

/ Touch / Taste

Skin \

Tongue \ Eyes \

/ Colour

FIVE PROPERTIES

/

FIVE SENSES \

Pancha Mahaabhutas arranged in the order of increasing "Lightness"

The ether, air, fire, water, and earth are the subtle elements. Combining with the parts of one another and becoming gross, they are the cause of the gross body. Their subtle essences form sense-objects — the groups of five such as sound, which are conducive to the happiness of the enjoyer. The parallels in science to these Pancha mahaabhutas are : 'Ether' for Aakasha, 'Air' for Praana, 'Fire' for Agni, 'Water' for Aapaha and 'Earth' for Prithvi. In the Pancha Mahaabhutas the symbol square represents the element 'earth', circle represents the 'water', triangle represents the 'fire', crescent represents the 'Air' and bindu (point) represents the 'ether'. These elements are arranged in the order of their increasing "Lightness".

The properties of the five elements are sound, touch, colour, taste and smell. In Aakasha ('ether'), 'air', 'fire', 'water' and 'earth', the number of properties successively are one, two, three, four and five. A 'fire' feels hot, and its colour is red. 'Water' makes a characteristic rippling sound; it is cold to the touch; its colour is white, and it is sweet to taste. The 'earth' makes a characteristic rattling sound; it is hard to the touch; its variegated colours are blue, red and so forth; it is sweet, sour and so forth in taste. c The 'earth' emits smells, both pleasant and unpleasant. Thus the characteristic properties of the five elements are well classified. The five senses (which perceive them) are hearing, touch, sight, taste and smell.

'Earth" Prithvi

SPACE "The traditional example, : Space within a pitcher is not really separate from the space outside. It was not distinct before the pitcher was made; it will not be distinct once the pitcher is broken and is not therefore really distinct while the pitcher exists. All the divisions of space into atoms and heavenly spheres is illusory. Space within the atom can be as immense as that within a solar"system, and there can be no limit to the number of possible worlds contained in another system," (Hindu Polytheism: Alain Danielou).

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PERCEPTIONS

SAMUDRA MANTHANA (CHURNING OF OCEAN)

QUANTUM ROPE Matter and anti-matter create the quantum chatter, Action and counter action make vectors change directions, Forces and counter forces influence the event's courses, Letter and counter letter are needed to settle the matter, Thesis and anti thesis you look for the synthesis, You wonder at the basis of the manthan and oasis, You reach for new solutions and ways of resolution, many long for revolution from manthan's evolution,

Churning of the ocean By the quantum rope Poison shows its motion And nectar is the hope.

After the venomous poison had been effectively consumed, the Devas and the Asuras resumed the churning of the ocean till the elixir emerged : the Amrit Kalasa. Though this parable occurred thousands of years ago, yet it can be symbolically in- terpreted in today's materialistic world. The Devas are exemplified as our good qualities, thoughts, words and deeds. The Asuras are reflected in our bad qualities, thoughts, words and deeds. The churning of the ocean is occurring in our mind - it is the churning of our intelligence. Mount Meru - the churning rod is our viveka — our power of discrimination. Vasuki is symbolically rep- resented by our endless trail of thoughts which come and go.. Whenever a thought process occurs there is a churning taking place. If our inherent tendencies (vasanas and gunas) are predominantly good, then our thought — flow process creates good thoughts. As a result good deeds are a natural outcome and vice versa. Awareness of the constant processes of the Samudra Manthana taking place in our minds is the first step. Very often, we make decisions unconsciously, we act in igno- rance. We get tossed on the waves of sorrow and joy, pleasure and pain. We have to learn from the Samudra Manthana to throw out all evil tendencies, bad qualities so that only Amrit remains. - (H.M.S.)

The Puranas narrate this educative par- able which occurred thousands of years ago. The Devas (Gods) were in search of Amrit — that ambrosial nectar which would make them immortal so that they could reign for- ever. To assist them in their search for this elixir, they took the help of the Asuras (demons). They used Mount Meru as the churning rod and the king of serpents, Vasuki, as the rope. They churned the ocean for years and then the gifts began to appear : Uccaihsrava, the divine horse; Kamadhenu, the divine cow, Kalpavruksha, the wish-fulfilling tree; Airavata, the six-tusked elephant. Suddenly the ocean began to simmer and erupt with a terrible poison — the Garla. The Devas and Asuras fled since neither of them had any earlier knowledge of this ven- omous poison, which was spreading rapidly and threatening to annhiliate creation. However due to Lord Shiva's divine in- tervention the poison was effectively con- sumed and integrated into His being. His throat turned blue when the poison reached there (Lord Shiva is also worshipped as Neelkanth ...the black-throated Lord). At that glorious moment, He began His Tandav Nritya ....so that the poison would remain in His throat and not reach His heart where Lord Vishnu resided (In this form Lord Shiva is worshipped as Nataraja : the Lord of the Dance).

— "Trikenu" 'Quantum Rope'

Shanka or the Conch : Vishnu is depicted as holding the Conch in one of his four arms as he sleeps in the primeval ocean on the thousand-headed snake Shesha. From the conch issued the primordial creative sound OM, which is the Word made manifest. The Conch is not only in the upper be- nevolent left hand of Lord Mahavishnu, but it is a child of the Ocean, like his consort Lakshmi. The Conch is such a marvel, that the higher octaves of all the notes of Shankar-abharana and Harikambhoji figure in various degrees. The Conch is amazing, because it is built in the form of an equiangular spiral, a mathematical figure which shows up on its top or head, as you look vertically down over its head. Many seashells have this spiral shape too. The Conch is also an essential part of ritualistic pooja.

Atom and the Aatman : A New Samudra Manthana "It seems to me that science and technology have similarly caused this great churning of human con- sciousness. We have remarkable gifts; we can fly beyond the moon to the planets, beyond the planets to the stars. There are marvellous miracles of technology ... at the same time the poison is there and it is beginning to emerge, ... In the final analysis, the power of the atom and the power of the Aatman are pitted against each other. If in the heart of the atom such tremendous destructive power can be found, cannot we find in the heart of the Aatman an equally great and beneficent power which would help us to meet this tremendous challenge?" — Dr. Karan Singh "Essays on Hinduism"

PERCEPTIONS

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DASHAAVATHAARA (TEN INCARNATIONS OF VISHNU)

ARRIVAL OF INCARNATIONS

Mathsyaavathaara or 'fish incarnation' refers to the ancient legend of the fish and the deluge wherein Manu embarked in a ship with, the rishis with the seeds of all existing things. Kurmaavathaara or the 'tortoise incar- nation' arrived to support the mount Man-dara- that had started sinking during the Samudra-manthana or churning of the ocean. Varaahaavathaara or the 'boar incarna- tion' arrived to kill the demon Hiranyaksha and it lifted the earth out of the flood waters in which it had been submerged. It is also a symbolic representation of saving the world from the 'deluge of sin'. Narasimhaavathaara or the 'man-lion incarnation', is a combination of man (the best of higher creatures) and the lion (the best of lower creatures) representing the embodiment of valour. He saved Prahlad the great child devotee from the oppression and torture by his father, the demon Hiran-yakasipu. Vaamanavathaara or the 'dwarf incar- nation' is connected to the legend of Bali. He approached Bali for gift of land and cov- ered the three worlds with three big steps. The next five incarnations are in the human form. Parasuraama exterminated the tyranni- cal among the kshatriyas who were op- pressing the people. The story of Raamaavathaara has now become an immortal epic — Ramayana. Refer Sec. F-Religions Page F-40, F-44. Krishnaavathaara is considered Poor-naavathaara— the incarnation in total as Krishna is the supreme statesman, warrior, hero, philosopher and teacher, God himself. He is the expounder of the 'Bhagavad Gitd'. Buddhaavathaara or the incarnation of Buddha though "originally foreign to the cycle of the Avataras" was however incor- porated as the ninth avatara as Buddha rep- resented the enlightenment of the humans. Kalkiavataara has yet to come to 'inau- gurate a reign of universal goodness, peace and prosperity. At the end of the Kali Yuga this incarnation bearing the name of Kalki will arrive 'to put an end to wickedness, and establish a kingdom of righteousness'. This avathaara represents the hope for wiping out the suppression, oppression and evil and establish the 'kingdom of truth.'

"Whenever, O descendent of Bharat, there is decline of Dharma and rise of Adharma, then I incarnate Myself."

GOD'S MANIFESTATION IN LIFE FORM Par'ashuraamdavathaara Vaamanaavathaara

GOD BECAME MAN SO THAT MAN COULD BECOME GOD..

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PERCEPTIONS

AGNI (THE PRIMEVAL FIRE)

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The Universe without (the macrocosm) and the Universe within (the microcosm) are alike peopled with Powers and Personalities, perils and possibilities, purposings and perversions, but Agni is the womb of all, the home of all, the tomb of all - and the seed-cell of resurrection as well. Sacred Fire : In the Atarsh Niyaesh, the symbol of Fire is personified as the son of Ahura /Mazda, and in Yasna Haptanghaiti 36:6 as the most beautiful Body of God. These references are not to the actual physical Fire, but the Divine Spark or the Inner Fire in man, and therefore the Fire is our inner teacher or Gum. 'Gu' means darkness and 'Ru' means remover or destroyer. The word means, He who destroys the Darkness of Ignorance. The fire or Agni, destroys, and burns agnyana or ignorance through its self-effulgent illumination, within the heart. Fire in its latent aspect is contained within all forms manifest in the universe. It is the Divine energy, the Shakthi aspect which lies at the root of all creation, and is derived from Mazda. Therefore, in Yasna 62, Fire is called Atar', the Son of Ahura Mazda and throughout the Avesta texts, he is always conceived as the Inner Spark. The vital fire of the sun and that which permeates all creation is called USHATANA. When the manifest form is destroyed and returned to its elements the Ushatana returns to the Sun. The Fire present in the vegetable king- dom is described as URVAZISHTA and the one in the animal kingdom as ATAR SPEN-ISHTA. Here, they are equated with the life force contained in the seed and the sperm.

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Agni, god of Fire, prominent deity of the Vedas. Shown as a red man, having 2 heads, 3 legs

and 7 arms, dark eyes, eyebrows and hair. He rides on a ram, wears a Brah-manical thread, and a garland of fruit. Flames of fire issue from his mouth and seven streams of glory radiate from the body. The very first word of the very first verse of the very first hymn in the very first Mandala of the Rig Veda invokes Agni. And who or what is Agni? O Agni, warm coldest dust of the gods, Life and Light of Existence; Infinite energy of consciousness, destroyer and preserver! Agni is "the divine force which builds the cosmos, the destructive energy which shat- ters unwanted forms, ...also the great puri- fying agency hidden in all things and the 'sacrificial priest' and 'invoker', the 'guest' in the human tabernacle, the 'immortal in mor- tals' which makes the gods manifest" Jeanine Miller Agni is behind and beyond, at once centre and circumference, charging, enveloping and sustaining everything. There are so many transactions, so many variations of stasis and flux, but Agni is the root and sap of all, the alpha and the omega: and from the Mystic Fire, the fundamental Agni, issue Jada-Agni (ordinary fire), Vaidyuta-Agni (electric fire) and Saura-Agni (solar or nuclear fire), the great God Agni who is the Divine Master of things : 'Agni (as Daksha) entered into Aditi (the Sun) to produce the Aditya... and they gave LIGHT to the world'. "All things on earth and in heaven are, therefore, the handiwork of Agni, and the climax of them all is reached in LIFE'. 'The manifested World of Sound is noth- ing but Agni'.

Agni is Shakthi-Power too, deus ex machina in the Universe, life-giver, life-sustainer, and life-destroyer'.

In Yasna 34:4, Zarathushtra says, 'Thine Inner Fire Ahura, to see 'We yearn, - He blazes mightily through truth; 'He has thy strength, our hope and Goal is He, 'He lights the faithful clearly through life; 'But O Mazda, in the hearts of the unfaithful; 'He sees the evil at aglance.' The physical fire is merely an out- ward symbol of this Inner fire. God is formless in Essence, and so is fire. When a Zarathushti worships fire, he is worshipping this Inner Fire contained within the symbolic outer physical fire. In Zoroastrian temples sacred fire is kept constantly burning. The highest of these is the Atash-Behfam, where the fire is tended by an ordained priest, who has undergone certain disciplines and has at- tained such competence in his work, as to be able to perform all the higher religious cere- monies. He alone can enter the inner sanc- tum sanctorum in which the fire is installed. The sources from which the fire is col- lected, range in variety from fire produced by lightning, fire from a cremation pyre, fire from a priest's hearth, to other fires obtained from ovens and furnaces. The holiest Shrine of the Fire of Iran, is situated at Udvada, about 100 miles from Bombay. It was established in A.D. 721 and has been blazing ever since. At that time Dastur Nariosang Dhaval, invoked and created lightning for the consecration of the fire. The external physical fire in the temple is fed with sandalwood. The vegetable king- dom is considered a fit offering for the Con- secrated Fire. Similarly the body is the temple of the sitting friend, and it should also be fed with pure sathwic food, and not animal matter. If it is imperative that the Consecrated Fire is to be fed with sathwic offerings, then it stands to reason that it is equally important for the body to consume only pure sathwic food. Animal food is tinged with rajps, and it arouses passionate rajasic qualities in the mind, which are not very conducive to spiritual progress or ac- quiring peace. The sacred fire is to be utilised for puri- fying the body, mind and soul, through vari- ous rituals and practices, so that the Son of God, ATAR, may be installed on His throne, the pure heart.

(Eruch B. Fanibunda) "Vision of the Divine "

PERCEPTIONS

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SURYA (SUN - THE SOURCE OF LIFE)

The solar energy is life and the food. It is all that has a form and also is formless. Therefore, form means its energy. The sun pours life into his rays and whatever they light. The sun is the universal fire (energy) in its original

The Sixteen Rays of Knowledge The sun has thousands of rays but in popular belief it emits rays in multiples of 4, i.e 8, 12, 16, 32. The sixteen rays of knowledge are :

Surya, represented in a chariot drawn by seven horses — (also by a seven-headed horse, surrounded with rays).

and all forms. Krip (Mercy)

Ekaagratha (Concentration)

Mrudutha (Gentleness)

The Sun is teaching us that

Audaarya (Magnanimity)

when one is oneself, there will be no exhaustion or elation, no disgust or pride. The task of Surya is not something imposed from outside and taken up under compulsion. That is why it is performed systematically, and smoothly. He is also exhorting mankind to use the time that He creates and allots, fully and fruitfully; not merely for living comfortably and safely, but for living a moral and elevating life, worthy of the destiny that is man's. Now you can realise why the Gita was first taught by the Lord to the Sun. He is the great Karma Yogi, the great Nishkaama Karma Yogi. Has there ever been a day in your life when the Sun HAS NOT RISEN?? The rising and setting of the Sun is something which we have taken for granted. How many of us have ever thanked the Sun for providing us with His Divine Light and Radiant Heat? How many of us have ever thanked the Sun for keeping us alive and for sus- taining the world? Does He not work Ceaselessly, without any threat of a strike or lockout?? Has He ever threat- ened to take leave ?? Has He ever come too near to us or gone too far away?? - (H.M.S) — "The Eternal Ocean of Brahma" technique of drawing in the solar energy. He circumambulates around the offerings, chanting the hymns glorifying the twelve names of the sun and prostrates, more than a hundred times everyday. May that Sun ever prosper at whose appearance the meritorious and Lakshmi (presiding deity of all graces), begin to prosper. "Look to the blazing Sun and bathe in its light. When you bring in light, the darkness vanishes." — Prabhushri. * For more details refer sec. K Pg. K-50

D hairy a (Courage)

Akshobha (Emotionless) ]4 Udyama

Vairaagya (Dispassion)

(Enterprise)

Gaambheerya

Dhruti (Constancy)

(Gravity of 12 demeanour)

6 Sampath (Prosperity) asya

Swasthirat (Restfulness)

Dhyaana 10 (Meditation) 9

(Cheerfulness)

Romancha (Thrill)

The sun has always been considered the source of all energy. The Sanskrit verse quoted above testifies to the importance given to it by Indian sages from the earliest times. Irrespective of the variously differing perceptions of the Universe and the Cosmos the primacy of the sun remained through centuries, an undisputed central law of liv- ing. Modern science has underlined the cen- tral position of the sun. We know that en- ergy in any form - heat, light and electro- magnetic waves - has its origin in solar energy generated by nuclear fusion reactions at the sun's core. The sun represents the limit, the point where the manifest and the unmanifest worlds unite. The sun thus represents the Supreme Principles.

There are sun temples where the sun is duly worshipped. Several names are attributed e.g. Loka-Chakshush, 'eye of the world', Graha-Raja, 'king of the constellation', Gabhastiinaan, 'possessed of rays', Sahasrakirana, 'Having a thousand rays', Visawat, 'the brilliant', Bhaskara, 'light maker', Dina-Kara, 'Day maker', Arha-Pathi, 'Lord of day'. Surya namaskaara* or worship of the sun as a visible symbol of the supreme is also performed during the Yagna. A pandit with an athletic build and a lot of stamina, usually undertakes to perform this physically taxing ritual. A small oil lamp and various offerings are laid out in an appropriate manner, for this worship. The pandit while chanting Vedic hymns, carries out elaborate prostrations according to a certain

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PERCEPTIONS

SOMA (MOON -- LOVE & HAPPINESS)

SOMA PLANT The Soma plant of the Rig Veda is a creeper (Asclepius acida), almost destitute of leaves, which had small, white fragrant flowers around the extremities of the branches. The plant yielded a milky juice which extracted and fermented formed a beverage

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Soma, the moon god, who performed the Rajasuya sacrifice and acquired a vast dominion. He is believed to have carried off Tara, wife of Brihaspati. His son was Budha (planet mercury)

offered in libations to the deities and drunk by the Brahmans. It had exhilarating qualities. The gods were represented as being equally fond of it. When Soma was brought to the gods, a dispute arose as to who should have the first draught. At length, this was decided by a race. Vayu first reached the goal, Indra being second. India tried hard to win, and when near the winning post proposed that they should reach it together, Vayu taking two-thirds of the drink. Vayu said, "Not so! I will be the winner alone." Then Indra said, "Let us come in together, and give me one-fourth of the draught divine!" Vayu consented to this, and so the juice was shared between them. Soma was personified as a god who rep- resented and animated the soma juice. All the 114 hymns of the ninth book of the Rig Veda are dedicated to him. In later years the name Soma was, and still is, given to the moon. In the verses descriptive and songs in praise of Soma, the actual juice, and the god supposed to dwell in and manifested by it, are not at all distinct. All the gods drink of it; and Soma, the god in the juice, is said to clothe the naked and heal the sick. Many divine attributes are ascribed to him :' "This Soma is a god: he cures

Names : Indu, Shashi (marked like a hare); Mrigaanka (marked like a deer). Soma : (Moon) produced from the churning of the oceans. Nishaakara (maker of night). Nakshatra-Naatha (Lord of the scintillation), Sheeta-Marichi (Having cool rays), Sheethaanshu (possessing white rays), Shiva-Shekhara (Crest of Shiva). Somanaatha (Someswara), Lord of the moon' Chandra-Vamsha (Lunar race) Yadavas and Pauravas claim descent from moon. Chandra-Kaantha (the moon stone) gem supposed to be formed by the concentration of the moon's rays and has a cooling influence. Eclipses are caused by Asura Rahu (Svarbhaanu) seeking to seize Sun and Moon. The sage Atri speaks : 'O Surya, when the asura's descendant, Svarbhaanu, pierced thee through and through with darkness. All creatures looked like one who is bewildered, who knoweth not the place where he is standing. What time thou smotest down Svarbhaanu's magic that spread itself beneath the sky, O India, by his fourth sacred-prayer Atri discovered Surya concealed in gloom that stayed his function." - A.C. Clayton

The sharpest ills that .man endures. He heals the sick, the sad he cheers, He nerves the weak, dispels their fears; The faint with martial ardour fires. with lofty thoughts the bard inspires; The soul from earth to heaven he lifts: So great and wondrous are his gifts. Men feel the god within their veins. And cry in loud exulting strains; 'We've quaffed the Soma bright

And are immortal grown: We've entered into light. And all the gods have known. What mortal now can harm. Or foeman vex us more? Through thee, beyond alarm. Immortal god. we soar.'

- W. J. Wilkins

PERCEPTIONS

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PRITHVl (MOTHER EARTH) the firm Earth protected by Indra,

In Every "Kankar",

Truth, eternal order that is great and stern, Consecration, Austerity, Prayer and Ritual -these uphold the Earth. May She, Queen of what has been and will be, make a wide world for us. Earth which has many heights, and slopes and the unconfined plain that bind men together, Earth that bears plants of various healing powers, may she spread wide for us and thrive. Earth, in which lie the sea, the river and other waters, in which food and cornfields have come to be, in which lives all that breathes and that moves, may she confer on us the finest of her yield. Earfii, which at first was in the water of the ocean, and which sages sought with wondrous powers. Earth whose heart was in eternal heaven, wrapped in Truth, immortal, may she give us lustre and strength in a most exalted state. Earth, in which the waters, common to all, moving on all sides, flow unfailingly, day and night, may she pour on us milk in many streams, and endow us with lustre. Pleasant be thy hills, O Earth, thy snow-clad mountains and thy woods! O Earth—brown, black, red and multi- coloured

There,is Shankar

on this Earth may I stand — unvanquished, unhurt, unslain. I call to earth; the purifier,

the patient Earth, growing strong through spiritual might. May we recline on thee, O Earth, who bearest power and plenty, and enjoy our share of food and molten butter. May those that are thy eastern regions, O Earth, and the northern and the southern and the western be pleasant for me to tread upon. May I not stumble while I live in the world. Whatever I dig from thee, Earth, may that have quick growth again. O purifier, may we not injure thy vitals or thy heart. May Earth with people who speak various tongues and those who have various religious rites according to their places of abode, pour for me treasure in a thousand streams like a constant cow that never fails. May those born of thee, O Earth, be, for our welfare, free trom sickness and waste. Wakeful through a long life, we shall become bearers of tribute to thee. Earth, my mother, set me securely with bliss in full accord with heaven. O wise one, uphold me in grace and splendour. Bhumi-Sukta

In every "kankar" there is Shankar, This is a mystical equation, Of nature's jantar mantar, I am the cosmos, So says water's every drop, I am the macrocosm, So says every microcosm, Tat tvam asi, So says world's every rishi, Thou art that, So says the Schrodinger's cat. In nucleus of an atom, You see the entire universe, Cosmos shows its reflection. In a word and its verse. In macrocosm there is thunder, In microcosm wonder, You see satyam-shivam-sundaram, In the dance of every atom, Microcosm contains in itself, A full potentiality of the SELF, Like tree emerges from a seed, Connections come through umbilical feed, Aham-Brahm says Abraham, Aham-Brahmasmi says the atom, Whether you live in bungalow or slum, You are made of the same quantum.

-- "Trikenu" — 'Quantum Rope'

India—seenfromspace

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