Traiambika Mantra vide Linga Purana Om Trayambakam yajaamahe sugandhim pushtivardhanam, Urvaarukameva bandhanaat Mrutyormuksheeya Maamrutat/ (OM, Tryambakaam or Three Eyes or Three Ambaas of Lakshmi-Gouri-Sarasvati ; Yajaamahe or we sing your glory; Sugandhim or of fragrance of knowledge- strength-presence or of knowing-seeing-and feeling of His deeds; Pushtivardhanam or may the Creator promote our well-being; Urvaarookam or deadly diseases or Adhibhoutika-Adhiyatmika-Adhi daivika; eva: types; bandhanaan or overpowered; Mrutyor -meeksheeya or do deliver us from death; Maamrutaat: kindly bestow to us the rejuvenating Amritam or Nectar). The Mantra of Rudrena Pavanaanena twaritaakhyena Mantravit etc. is recited while initiating the Abhisheka and performing Dhyana or meditation of Pancha Mukha Shiva; thus the Snaana- Aachamana-Dhyaana is performed, before taking up Sandhyopasana, Gayatri Japa, and Pancha Yagnaas. The Pancha Yagnas comprise Deva Yagna, Manushya Yagna, Bhuta Yagna, Pitru Yagna and Brahma Yagna; Devas are pleased by Agni Homas; Manushyas are pleased by Bhojana-Dakshinaas to worthy Brahmanas; Bhutaas are pleased by Sacrifice of ‗Bali Vaishvadeva- Anna‘, Pitru Devas are pleased by Shraadhhas and Tarpanaas, and Brahma Yajna is performed by way of ‗Swaadhyaaya‘ or Recitation of Vedas and Scriptures. Thus Homas are an integral part of Rudraabhisheka Stanza Seven Aasyaadesha nihssarate naraanaam krodhah pramaado moha rupascha mtityuh, aha gateenaiva charan vimagaatrachaatmano yogamupaiti kinchit/ Who else indeed could realize Paramadeva who reigns the universe and bestows sukha duhkhaas in reciprocation of punya paapa karmaas. Like wise, marana punarjanmaas or deaths and rebirths too are predetermined. Pramaada naamaka- agjnaanaanaatmaka mrityu be the foremost visible by the victim‘s facial abnormalities while the shabda of the self or myself be known as ahamkaara or the ego. That ahamkaara be the causation of kaama and eventually the krodha-lobha-moha-mada- matsrayaas. That ahamkaara would lead to physical swings of sukha duhkhas, mental imbalances and and psychological barriers. The vicious circle of discontentment leads to disappointment which itches on the fear of failure. This creates irritability, fear, anguish, anger, and back to dissatisfaction of life. Whosoever whose likings or dislikings, or occurences of pleasures or pains exceed their permissible precincts, that person‘s mental poise is stated to be stable. If only one could be able to withdraw its ‗panchendriyas‘ or limbs of awareness and action could be withdrawn into as though of immunity of the sorrows and joys alike that person is elevated to the state of indriya nigraha or self reatraint. Once that ahamkaara of mine and thine the feelings of superiority of chaturvarnaas, physical appearances, vamsha paramparaas, linga bhedaas, social standings, intellectual variations which too add the societal, communal, and rich and poor discriminations would necessarily generate further complexities. Indeed the samsaara moola bhuta kaarana be avidya : Normally a person is differentiated by his nature and nurture. These tendencies tend to influence the proclivities of Vidya and Avidya or Ignorance and Knowledge. Even as both have to 20 cross the gates of death, one prepares for crossing it with not much of concern to other worldliness but of material ends while others due to Vidya or Awareness of higher worlds seek to resort to work and wisdom. Now these tendencies are the follow-up of the previous lives called ‗Prarabdha‘ or the carry forward. That indeed was the nature of a person who has just transmigrated with the load of his ‗paapa punyas‘ or merits and demerits at the termination of the previous life. There are three types of features that human beings are moulded in the three classes of Satvika- Raajasika-Taamasika tendencies; those with ‗satvika guna‘ worship Devas; those with ‗Raajasas‘ features tend to worship Yaksha Raakshasas and ‗Taamasikas‘ pray to ‗Bhuta pretas‘. Referring to Rites or other kinds of sacrifices, the Satvika Guna persons perform the deeds as duties and without returns of fruits, while those with Raajasika mentality perform the Sacrifices either seeking returns of for satisfying their own egos; the third category of ‗Taamasikas‘ perform worship, if at all, without faith and as a formality. Even homa karyas without mental application and faith, charity for bravado and so called meditation to please others with motives are all called ‗Asatkarmas‘ or works and deeds are negative acts with neither faith nor application! One should also realise that various deeds of virtue by themselves would not by themselves provide ‗mukti‘ from the cycle of births and deaths but would be a step forward to cleanse the mind and hearts. On the other hand, it might be interesting to note that Avidya needs to be recognised its due role since in its absence, how could Vidya flourish and be an instrument for Realisation just as when one always lives in darkness would there be a comparison possible for enlightenment! The Panchendriyas attached to the Charioteer called the Intellect lacks discrimination as that of the Intellect too, then the vicious horses too get carried away with wrong deeds. But once Intellect in tune with the bridle of mind is endowed with care and discretion then the organs too like the good horses tend to run on the roads of safety and well being. Contrarily, the master of the chariot looks bewildered as mute spectator to the unapproved deeds of the Charioteer, the bridle and the horses thus for sure getting deeply engaged in the cycle of births and deaths with all the risks of existence again and again either as humans or animals or worms depending on the deeds of the body concerned! However if the charioteer as associated with the bridle and quality horses would certainly take to smooth roads without pitfalls and seek to escape the dreaded cycle of births ans deaths! ) K rajaram IRS 7424
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