Ardhanarishvara

Ardhanarishvara

The Ardhanarishvara is a composite androgynous form of Shiva and Parvati. Ardhanarishvara is depicted as half-male and half-female, equally split down the middle. The right half is usually the male Shiva, illustrating his traditional attributes. The earliest Ardhanarishvara images are dated to the Kushan period, starting from the first century CE. Its iconography evolved and was perfected in the Gupta era. The Puranas and various iconographic treatises write about the mythology and iconography of Ardhanarishvara. Ardhanarishvara remains a popular iconographic form found in most Shiva temples throughout India, though very few temples are dedicated to this deity.

Ardhanarishvara represents the synthesis of masculine and feminine energies of the universe (Purusha and Prakriti) and illustrates how Shakti, the female principle of God, is inseparable from (or the same as, according to some interpretations) Shiva, the male principle of God. The union of these principles is exalted as the root and womb of all creation. Another view is that Ardhanarishvara is a symbol of Shiva's all-pervasive nature.

The name Ardhanarishvara means "the Lord Who is a half-woman." Ardhanarishvara is also known by other names like Ardhanaranari ("the half man-woman"), Ardhanarisha ("the Lord who is half woman"), Ardhanarinateshvara ("the Lord of Dance Who is half-woman"), Parangada, Naranari ("man-woman"), Ammiappan (a Tamil Name meaning "Mother-Father"), and Ardhayuvatishvara (in Assam, "the Lord whose half is a young woman or girl"). The Gupta-era writer Pushpadanta in his Mahimnastava refers to this form as dehardhaghatana ("Thou and She art each the half of one body"). Utpala, commenting on the Brihat Samhita, calls this form Ardha-Gaurishvara ("the Lord whose half is the fair one"; the fair one – Gauri – is an attribute of Parvati). The Vishnudharmottara Purana simply calls this form Gaurishvara ("The Lord/husband of Gauri).

The conception of Ardhanarishvara may have been inspired by Vedic literature's composite figure of Yama-Yami, the Vedic descriptions of the primordial Creator Vishvarupa or Prajapati and the fire-god Agni as "bull who is also a cow, "the Brihadaranyaka Upanishad's Atman ("soul") in the form of the androgynous cosmic man Purusha,.The Brihadaranyaka Upanishad says that Purusha splits himself into two parts, male and female, and the two halves copulate, producing all life – a theme concurrent in Ardhanarishvara's tales. The Shvetashvatara Upanishad sows the seed of the Puranic Ardhanarishvara. It declares Rudra – the antecedent of the Puranic Shiva – the maker of all and the root of Purusha (the male principle) and Prakriti (the female principle), adhering to Samkhya philosophy. It hints at his androgynous nature, describing him both as male and female.

Ardhanarishvara is interpreted as an attempt to syncretize the two principal Hindu sects, Shaivism and Shaktism, dedicated to Shiva and the Great Goddess. A similar syncretic image is Harihara, a composite form of Shiva and Vishnu, the supreme deity of the Vaishnava sect

Male half

The male half wears a jata-mukuta (a headdress formed of piled, matted hair) on his head, adorned with a crescent moon. Sometimes the jata-mukuta is adorned with serpents and the river goddess Ganga flowing through the hair. The right ear wears a nakra-kundala, sarpa-kundala ("serpent-earring") or ordinary kundala ("earring"). Sometimes, the male eye is depicted smaller than the female one and a half-mustache is also seen. A half third eye (trinetra) is prescribed on the male side of the forehead in the canons; a full eye may also be depicted in the middle of the forehead separated by both sides or a half-eye may be shown above or below Parvati's round dot. A common elliptical halo (prabhamandala/prabhavali) may be depicted behind the head; sometimes the shape of the halo may differ on either side.

In the four-armed form, a right-hand holds a parashu (axe) and another makes an abhaya mudra (gesture of reassurance), or one of the right arms is slightly bent and rests on the head of Shiva's bull mount, Nandi, while the other is held in the abhaya mudra gesture. Another configuration suggests that a right hand holds a trishula (trident) and another makes a varada mudra (gesture of blessing). Another scripture prescribes that a trishula and akshamala (rosary) is held in the two right hands. In the two-armed form, the right-hand holds a kapala (skull cup) or gestures in a varada mudra. He may also hold a skull.

The Shiva half has a flat masculine chest, a straight vertical chest, broader shoulder, a wider waist, and a muscular thigh. He wears a yagnopavita (sacred thread) across the chest, which is sometimes represented as a naga-yagnopavita (a snake worn as a yagnopavita) or a string of pearls or gems. The yajnopavita may also divide the torso into it's male and female halves. He wears ornaments characteristic of Shiva's iconography, including serpent ornaments.

Female half

The female half has karanda-mukuta (a basket-shaped crown) on her head or well-combed knotted hair or both. The left ear wears a valika-kundala (a type of earring). A tilaka or bindu (a round red dot) adorns her forehead, matching Shiva's third eye. The left eye is painted with black eyeliner. While the male neck is sometimes adorned with a jeweled hooded serpent, the female neck has a blue lotus matching it.

In the four-armed form, one of the left arms rests on Nandi's head, while the other is bent in kataka pose and holds a nilotpala (blue lotus) or hangs loosely at her side. In the three-armed representation, the left-hand holds a flower, a mirror or a parrot. In the case of two-armed icons, the left-hand rests on Nandi's head hang loose or hold either a flower, a mirror or a parrot. The parrot may be also perched on Parvati's wrist. Her hand(s) is/are adorned with ornaments like a keyura (anklet) or kankana (bangles)

Parvati has a well-developed, round bosom and a narrow feminine waist embellished with various haras (religious bracelets) and other ornaments, made of diamonds and other gems. She has a fuller thigh and a curvier body and hip than the male part of the icon. The torso, hip, and pelvis of the female is exaggerated to emphasize the anatomical differences between the halves. Though the male private parts may be depicted, the female genitalia are never depicted and the loins are always draped She wears a multi-colored or white silken garment down to her ankle and one or three girdles around her waist. The left half wears an anklet and her foot is painted red with Mehendika. The left leg may be somewhat bent or straight, resting on a lotus pedestal. In contrast to the Shiva half, the Parvati half – smeared with saffron – is described as calm and gentle, fair in color. Very rarely, Parvati is shown with parrot-green skin, this represents how she is the daughter of the mountains but mostly she is shown as Gauri (the fair one). She may be draped in a sari covering her torso and legs.

Postures and Vahana.

The posture of Ardhanarishvara may be tribhanga – bent in three parts: head (leaning to the left), torso (to the right) and right leg or in the sthanamudra position (straight), sometimes standing on a lotus pedestal, whereupon it is called samapada. Seated images of Ardhanarishvara are missing in iconographic treatises, but are still found in sculpture and painting. Though the canons often depict the Nandi bull as the common vahana (mount) of Ardhanarishvara, some depictions have Shiva's bull vahana seated or standing near or behind his foot, while the goddess's lion vahana is near her foot

Symbolism
Ardhanarishvara symbolizes that the male and female principles are inseparable. The composite form conveys the unity of opposites (coniunctio oppositorum) in the universe. The male half of Ardhanarishvara stands for Purusha and the female half is Prakriti. Purusha is the male principle and passive force of the universe, while Prakriti is the female active force; both are "constantly drawn to embrace and fuse with each other, though... separated by the intervening axis". The union of Purusha (Shiva) and Prakriti (Shiva's energy, Shakti) generates the universe, an idea also manifested in the union of the Linga of Shiva and Yoni of Devi creating the cosmos. The Mahabharata lauds this form as the source of creation. Ardhanarishvara also suggests the element of Kama or Lust, which leads to creation.

Ardhanarishvara signifies "totality that lies beyond duality", "bi-unity of male and female in God" and "the bisexuality and therefore the non-duality" of the Supreme Being. It conveys that God is both Shiva and Parvati, "both male and female, both father and mother, both aloof and active, both fearsome and gentle, both destructive and constructive" and unifies all other dichotomies of the universe. While Shiva's rosary in the Ardhanarishvara iconography associates him with asceticism and spirituality, Parvati's mirror associates her to the material illusory world. Ardhanarishvara reconciles and harmonizes the two conflicting ways of life: the spiritual way of the ascetic as represented by Shiva, and the materialistic way of the householder as symbolized by Parvati, who invites the ascetic Shiva into marriage and the wider circle of worldly affairs. The interdependence of Shiva on his power (Shakti) as embodied in Parvati is also manifested in this form. Ardhanarishvara conveys that Shiva and Shakti are one and the same. The Vishnudharmottara Purana also emphasizes the identity and sameness of the male Purusha and female Prakriti, manifested in the image of Ardhanarishvara. Ardhanarishvara signifies that the great Shiva is "All, inseparable from His energy" (i.e. his Shakti) and is beyond gender.

Across cultures, hermaphrodite figures like Ardhanarishvara have traditionally been associated with fertility and abundant growth. In this form, Shiva in his eternal embrace with Prakriti represents the eternal reproductive power of Nature, whom he regenerates after she loses her fertility. "It is a duality in unity, the underlying principle being a sexual dualism". The dual unity of Ardhanarishvara is considered "a model of conjugal inseparability".

Often, the right half of Ardhanarishvara is male and the left is female. The left side is the location of the heart and is associated with feminine characteristics like intuition and creativity, while the right is associated with the brain and masculine traits – logic, valor and systematic thought. The female is often not equal in the Ardhanarishvara, the male god who is half female; she remains a dependent entity.

Ardhanarishvara "is in essence Shiva, not Parvati". This is also reflected in Puranas, where Parvati becomes a part of Shiva. It is likewise reflected in iconography: Shiva often has two supernatural arms and Parvati has just one earthly arm, and his bull vahana – not her lion vahana – typically accompanies them.

Ardhanarishwara Stotram

Shri Ardhanarishwara Stotram was composed by Sri Adi Shankara bhagavatpada. Creator and Creation are One ~ Ardhanarishwara, composite of Shiva and Shakti together in one body. This form reminds us that Shiva is beyond gender, yet encompasses both genders. Shiva represents the unmanifest and Shakti the manifest; Shiva the formless and Shakti the formed; Shiva consciousness and Shakti energy, not only in the cosmos as a whole but in each and every individual. Ardhanarishwara form also illustrates how the female principle of God, Shakti, is inseparable from the male principle of God, Shiva. Ardhanarishwara in iconography is depicted as half-male and half-female, split down the middle. 

'Ardhanarishwara` is a combination of three words `Ardha`, `Nari` and `Ishwara` means `half`, `woman` and `lord` respectively, which when combined means the lord whose half is a woman. The Ardhanarishwara represents a constructive and generative power. God is beyond the concept of any sex. God can be male, female, and even neuter too. So god existing in this intrinsic condition is referred to as Ardhanarishwara. Shiva and Shakti are one and the same supreme power. One should chant Shri Ardhanarishwara Stotram for happy and prosperous family life.

Champeya gowrardha sareerakayai,
Karpoora gourardha sareerakaya,
Dhamillakayai cha jatadaraya,
Nama Shivayai cha namashivaya.

My salutations to both Parvathi and Shiva
To Her whose body shines similar to molten gold,
To Him whose body shines like the burning camphor,
To Her who has a well made up hair,
And to Him who has the matted lock.

Kasthurika kumkuma charchithayai,
Chitharaja puncha vicharchithayai,
Kruthasmarayai vikrutha smaraya,
Nama Shivayai cha namashivaya

My salutations to both Parvathi and Shiva,
To Her whose body is smeared with musk and saffron,
To Him whose body is smeared with ashes of a burning ghat,
To Her whose prettiness radiates love, And to Him who destroyed the God of love.

Jhanath kvanath kankana noopurayai,
Padabja Rajat phani noopuraya,
Hemangadhayai bhujagangadhaya,
Nama Shivayai cha namashivaya.

My salutations to both Parvathi and Shiva,
To Her who has tinkling pretty anklets,
To Him who has the king of snakes as an anklet,
To Her who shines with golden anklets,
And to Him who has snakes as anklets.

Visala nilothphala lochanayai,
Vikasi pangeruha lochanaya,
Samekshanayai vishamekshanaya,
Nama Shivayai cha namashivaya.

My salutations to both Parvathi and Shiva,
To Her who has eyes as wide as the blue lotus,
To Him who has eyes as wide as a fully opened lotus,
To Her who has even number of eyes,
And to Him who has the odd number of eyes.

Mandhara mala kalithalakayai,
Kapalamalankitha kandharaya,
Divyambarayai cha Digambaraya,
Nama Shivayai cha namashivaya.

My salutations to both Parvathi and Shiva,
To Her whose hair is decorated with divine flowers,
To Him who wears a garland of skulls,
To Her who dresses in great silks,
And to Him wearing the eight directions.

Ambhodara syamala kunthalayai,
Thadithprabha thamra jatadharaya,
Nireeswarayai nikhileeswaraya,
Nama Shivayai cha namashivaya.

My salutations to both Parvathi and Shiva,
To Her who has black hair like the swollen cloud,
To Him who has copper matted locks like lightning,
To Her who is the goddess of the mountains,
And to Him who is the Lord of the universe.

Prapancha srushtyun muka lasyakayai,
Samastha samharaka thandavaya,
Jagat jananyai Jagatheka pithre,
Nama Shivayai cha namashivaya.

My salutations to both Parvathi and Shiva,
To Her whose dance marks the creation of the world,
To Him whose dance destroys everything,
To Her who is the mother of the universe,
To Him who is the father of the universe.

Pradeeptha rathnojjwala kundalaayai,
Sphuran mahapannaga bhooshanayai,
Shivanvithaayai cha Shivanvithaya,
Nama Shivayai cha namashivaya.

My salutations to both Parvathi and Shiva,
To Her with glittering earrings of gems,
To Him who wears a great serpent as an ornament,
To Her who is divinely merged with Shiva,
And to Him who is divinely merged with

Parvathi..Ethath pateth astaka mistatham yo,
Bhakthyaa sa maanyo bhuvi deerghajeevi,
Praapnothi saubhagyam ananthakaalam,
Bhooyaath sadha thasya samastha sidhdhi

Those who chant this Ardhanarishwara Stotram with bhakti will be blessed long respectful life and will be blessed with all they wish to have in their lifetime.

Iti Shri Adishankara bhagavatpada virachitam Ardhanarishwara stotram Sampooranam ||
.
Here ends Sri Adi Shankara bhagavatpada composed Ardhanarishwara stotram.

Significance of Ayudha Pooja and Saraswathi Pooja.

.

In our culture, from an early age, we are taught not to touch, books or any paper with our feet. It is considered a violation of doing things the right way. Any book is a symbol of knowledge and therefore sacred. We immediately touch the trampled book or any educational object with our hands and keep them in our eyes as a mark of our apology. Why do we do this?
.
We consider knowledge, very sacred and divine. For Hindus, Goddess Saraswathi is the Goddess of learning and we pray to her for academic as well as spiritual knowledge. We also believe that she bestows on us clarity of thought and nobility of ideas. We pray to her to gain knowledge, dispassion, devotion, and prosperity. When we keep knowledge on a pedestal, how can we trample on paper which stands for Saraswathi? On Saraswathi puja day, we keep all books in the prayer room, evoke Knowledge in the form of Saraswathi and do puja. The following prayer is chanted to her before starting our studies:
.
Saraswathi namasthubhyam varadae kaamaroopinee

Vidhyaarambham karishyaami siddhir bhavathumae sadaa
.
I prostrate to you, Goddess Saraswathi. You give boons and fulfill our wishes. I pray to you to grant my wishes when I start my studies.
.
Goddess Saraswathi presides over and protects every form of art. So, on this day, consecrated to Saraswathi, the musical instruments in the house are cleansed, placed on an altar and devotedly worshipped, these being the abode of this Goddess.
.
Besides, on that day Ayudha Puja is also celebrated. This is, worshipping whatever implements, one uses in livelihood. If one can make a conscious effort to see the divine in the tools and objects, one uses each day, it will help one to see one's work as an offering to God. It will also help one to maintain constant remembrance of the divine. This is an expression of gratitude to God for helping one to fulfill one's duties.
.
Yet another prayer to Saraswathi, to be blessed with brilliance, knowledge, and talent is:
.
Yaa daevee sthooyathae nithyam vibhudhair vaeda paaragaih
Saa mae vasathu jihvaagrae brahmaroopaa saraswathi
.
May Saraswathi, the Goddess of knowledge, who is ever praised by the wise, who have mastered the scriptures, who is the embodiment of the Vedas ( or the consort of Lord Brahma ), live on the tip of my tongue. What better prayer can there be, to ask for, to the giver of all knowledge and wisdom
.
Ayudha Puja is a part of the Navratri festival (festival of triumph), a Hindu festival which is traditionally celebrated in India. It is also called "Astra Puja", the synonym for Ayudha Puja. In simple terms, it means “Worship of Instruments”. On the ninth day of the Dasara festival, weapons and tools are worshipped. In Karnataka, the celebration is for the killing of the demon king Mahishasura by the goddess Durga. After the slaying the demon king, the weapons were kept out for worship. While the Navaratri festival is observed all over the country but in South Indian states, where it is widely celebrated as Ayudha Puja, there are slight variations of worship procedure.
.
Two historical legends relate to this festival. The popular legend which was also practiced symbolically by the Maharajas of Mysore alludes to a historical legend. It is said that on Vijayadashami day Arjuna, third of the five Pandava brothers, retrieved his weapons of war from the hole in the Shami tree where he had hidden it before proceeding on the forced exile. After completing his vanvas (exile period) of 13 years including one year of Agyatavas (living incognito) before embarking on the warpath against the Kauravas he retrieved his weapons. In the Kurukshetra war that ensued, Arjuna was victorious. Pandavas returned on Vijayadashami day and since then it is believed that this day is auspicious to begin any new venture. But in Karnataka, Ayudh Puja is celebrated by the general public one day before of original festival day Vijayadashami (the Ayudh Puja Day)

What Will Happen if a Brahmin Eats Non-Vegetarian Food?

A question from my reader Amitabh Sharma: "Sir, I have seen lot of Brahmins eat non-vegetarian food. What will happen if a Brahmin eats non-vegetarian?"

"What do you expect to happen? Your stomach has power to digest both. And it is your false belief that Brahmin as a caste don't eat non-vegetarian"

"Phew...I was relieved. Sir, I thought you were fanatic vegetarian...In fact, I am a Brahmin and have eaten non-veg...Still I can follow Brahmanism, right?"

"Brahmanism has nothing to do with today's Brahmin caste. If you follow Brahmanism - that is Sattvik way of life - you have to be pure vegetarian."

"I am confused..."

"Our ancestors thrived to be a Brahmin...They knew that Brahmanism is divinely ordained cosmological order. They realized that a human can lead a perfect, peaceful and contented life if he followed Brahmanism...Hence everybody wanted to be Brahmins. They thrived to be one....

Sages like Vasishta, Viswamitra, Vyasa, Jambooka rishi, Shrunga muni, Valmiki, Agasthya, Gowtama etc were not born in Brahmin caste. But they gained ultimate knowledge (brahmajnana) and became Brahmins. Sant Namdev, Sant Ravidass, Sant Kabir and Guru Nanak were not caste Brahmins. Puttaparti Sai Baba, Ramalinga Swamigal, Kripananda Variar, Appar Swamigal, Sri Narayana Guru, Shirdi Sai Baba, Mata Amritananda mayi etc were not in Brahmin caste.

All of them evolved to be Brahmin. Ved Vyas, Manu, Vasistha etc upheld the importance of Brahmin. But they were not born in Brahmin caste.

Lord Krishna, who positioned Brahmins as supreme though his Baghvad Gita, was a backward caste Yadav. There is not even single HINDU god who is a Brahmin. But all our ancestors propagated, supported and fought for Brahmanism. However, no Brahmin wrote or said anything in favour of Brahmanism. It was non-Brahmins who upheld the positions of Brahmins seeing them as role models.

Try to figure out why for yourself, rather than swallowing the puked items (information) provided by the missionaries and communists.  A Brahmin's son/daughter cannot be called Brahmin until and unless he/she qualify as so. If that was the case, why don't you call Ravan a Brahmin? His father Visravas was a famous Brahmin.

Dhrona was a Brahmin, but he became a renowned Kshatriya. Vishwamitra, the son of a Kshatriya grew vigorously with the qualities of a Brahmin.

Just because one is born to a Brahmin family CANNOT be Brahmin. Krishna envisaged Brahmin not as caste or religion. It's like a profession. How will you address your college professor's son? Do you call him professor? Just because your classmate's father is a doctor, will you address her as doctor? The lawyer's son automatically becomes lawyer? No - they have to be qualified for that.

Our ancestors envisaged that democracy and merit are the foundation of a healthy society, hence never supported the generational dynasties. But that has changed during the last 1000 years.

Our ancestors say Brahmin is a position. It is a status. Not a caste.

“janmana jaayate shudraha. Sanskaaraat dvija uchyate. vedapaati bhavet vipra. brahma jnanathi brahmana.”

“By birth, every man is a Shudra (an ignorant person). Through various types of disciplines (samskaras), he becomes dvija (twice born). Through the studies of Veda, he becomes a vipra (or a wise man). Through realization of supreme spirit (brahmajnana), he becomes a Brahmin.”

He whoever is wise, without a caste, not bound by kama-krodha-lobha-moha-mada-maatsarya (lust, anger, covetousness, delusion, pride, jealousy: These are the six passions of the mind), has realized the 'Self' (consciousness), has established himself in Brahman (The cosmos) and the one in him is a Brahmin according to the Vedas.

Two broad territorial divisions exist among the Brahmin: the Panch Gour (Five Northerner) and the Panch Dravida (Five Southerner). Their skin colour can be fair or black. Their races are different. That means, Brahmanism has nothing to do with caste or race - it can only be achieved. The society gave respect to Brahmins not out of fear, but because of great regards and respect they commanded through their Sattvik life style. A Brahmin was considered as the flag-ship of Sanatan Dharma.

To achieve Brahmanism, one has to follow Sattvik life style. They have clearly noted in all scriptures that “Sattvik Lifestyle” is perfect for Ayru-Arogya-Soukhya (longevity, health and happiness). It includes self-discipline, spiritual practices like prayer, yoga and meditation, and cultivating virtuous qualities such as honesty, non-violence, compassion, contentment, selflessness etc.

Satvik food is the foundation of such life. You are not supposed to eat part of dead body. Those who followed Sattvik food and life style were elevated to a position of Brahmin. Hence vegetarianism is the basic foundation of Brahminism. Those who wished their children continue to this life style, adhered to this practice in their families.

Just like the Mulayam Singhs, Karunanidhis, Sonia Gandhis, Farooq Abdullas, Bal Thackereys etc want their children to become politicians, it is normal for a Brahmin to think that his children or parambara (heritage or succession) to live a life of Brahmin.
But it was not an easy task like becoming politicians. One has to be qualified to be one. Hence they have developed communities surrounding temples and continued the Vedic practices and rituals. Children were not allowed to mingle with others because of their selfishness to see coming generations to live a happy and contended life.

The evolved people dreamed that their ancestors follow the Sattvik life style by being vegetarian - this slowly developed into a community thinking. Later the public started calling this community as Brahmin caste. So, it was easier for a child born in Brahmin caste to be a Brahmin than child born in other castes. But there is a huge negative for this. A child born in such communities has the responsibility of hundreds of generations’ aspirations and dreams.
  
"But I have read that some Brahmin sects were eating fish and non-vegetarian"

"It's a fake story. Please show me a proof? You have to quote from authentic sources. The Brahmin family inter-mingled with fishermen community started eating fish and floated such convenient stories such as fish is Jalapushpa or their eating fish was mentioned in some Puranas. That story is not true. Some people told me another funny story - "our ancestors were eating mid-portion of fish. Then join its head and tail with a mantra so that it gets life again." Fair enough. You also eat mid-portion and give life to the fish, I said. Nobody has shown me such magic till this date.

"Oh, I didn't know so much. I have been eating non-vegetarian food for quite some time..."Amitabh said.

"If you are born in a Brahmin community that was following vegetarianism for the last few thousand years, be very very careful.
You are not aware about the huge mistake you are inviting.  Your ancestors wanted you to live a life of a pure Brahmin. They wanted to see that the evolved human beings would remain in this planet. And you are happily going against their Parambara (heritage). Will the Jeevatma be pleased? Your 'self' will be confused and DNA will develp conflict."

By eating non-veg food you are not only inviting wrath of your ancestors, but also creating a huge conflict with your DNA. There is something known as ' Parambarya Maryada' (Traditional discipline) encoded in your DNA. Those who learned about genetics and DNA can tell you for how many years the power of genes will continue in generations.

Simply put, a real Brahmin is a vegetarian that doesn't mean every vegetarian is a Brahmin. All Sattviks are Brahmins, that doesn't mean a person born in Brahmin caste is Sattvik. A person eating non-vegetarian and claiming to be a Brahmin is similar to a corrupt politician making statements against corruption.

When you are born in a Brahmin family, the existence gives you a great opportunity to be vegetarian hence you can be a Sattvik following cosmically ordained life style of nonviolence When you eat dead-body you are sharing the violence and becoming responsible for a  brutal killing. This is unheard in your DNA behavior for the last 2000 years.

I have already discussed about the DNA conflicts and function of Brain in some articles.  It will be carried and reflected in your genes too. Then, there will be no point in crying foul and telling people that god is unfair to my family! You are inviting miseries for the next generation too. Just look around and see the increasing infertility, genetic disorders and diseases, physical ailments among Brahmin families....Some Brahmin castes are becoming extinct... .."

"You are scaring me Uday Sir....What will I do then sir....?”

"I am telling you facts that I understood. It shouldn't scare you. Face the facts. Be grateful to the existence to let you take birth in a community that believed in Brahmanism for centuries. Stop eating any dead body part right NOW. Do penance for insulting your ancestors. Focus on Sattvik style...At least, some corrections in life can happen..."!

Three Types of Bodies

According to Sarira Traya, the Doctrine of the Three bodies in Hinduism, the human being is composed of three sariras or "bodies" emanating from Brahman by avidya, "ignorance" or "nescience". They are often equated with the five koshas (sheaths), which cover the atman. The Three Bodies Doctrine is an essential doctrine in Indian philosophy and religion, especially Yoga, Advaita Vedanta, and Tantra.

Karana sarira - causal body

Karana sarira or the causal body is merely the cause or seed of the subtle body and the gross body. It has no other function than being the seed of the subtle and the gross body. It is nirvikalpa rupam, "undifferentiated form". It originates with avidya, "ignorance" or "nescience" of the real identity of the atman, instead of giving birth to the notion of jiva.

Swami Sivananda characterizes the causal body as "The beginningless ignorance that is indescribable".Siddharameshwar Maharaj, the guru of Nisargadatta Maharaj, also describes the causal body as characterized by "emptiness", "ignorance", and "darkness". In the search for the "I am", this is a state where there is nothing to hold on to anymore.

Ramanuja concludes that it is at this stage that consummation of the atman with the Paramatman is reached and the search for the highest Purusa, i.e., of Ishvara, ends.

According to other philosophical schools, the causal body is not the atman, because it also has a beginning and an end and is subject to modification. Shankara, not seeking a personal god, goes beyond Anandamaya Kosha in search of the transcendent Brahman.

The Indian tradition identifies it with the Anandamaya kosha, and the deep sleep state, where buddhi becomes dormant and all concepts of time fail, although there are differences between these three descriptions.

The causal body is considered as the most complex of the three bodies. It contains the impressions of the experience, which results from past experience.

Sukshma sarira - subtle body

Sukshma sarira or the subtle body is the body of the mind and the vital energies, which keep the physical body alive. Together with the causal body, it is the transmigrating soul or jiva, separating from the gross body upon death.

The subtle body is composed of the five subtle elements, the elements before they have undergone panchikarana and contains:

sravanadipanchakam - the five organs of perception: eyes, ears, skin, tongue, and nose

vagadipanchakam - the five organs of action: speech, hands, legs, anus, and genitals

pranapanchakam - the five-fold vital breath: Prana (respiration), Apana (evacuation of waste from the body), Vyana (blood circulation), Udana (actions like sneezing, crying, vomiting etc.), Samana (digestion) manas

Buddhi, the Intellect, discriminating wisdom.

Other Indian traditions see the subtle body as an eighth-fold aggregate, placing together the mind-aspects and adding avidhya, kamah and karma:

buddhyadicatustayam (buddhi, manas, ahamkara, citta),

avidya (adhyasa, super-imposition),

kamah (desire),

karma (action of the nature of dharma and adharma).

In samkhya, which does not acknowledge a causal body, it is also known as the linga-sarira. It puts one in the mind of the atman, it reminds one of the atman, the controller. It is the beginningless limitation of the atman, it has no beginning like the Sthula sarira.

Sthula sarira - gross body

Sthula sarira or the gross body is the material physical mortal body that eats, breathes and moves (acts). It is composed of many diverse components, produced by one’s karmas (actions) in past life out of the elements which have undergone panchikarana i.e. combining of the five primordial subtle elements.

It is the instrument of Jiva’s experience, which, attached to the body and dominated by Ahamkara, uses the body’s external and internal organs of sense and action. The Jiva, identifying itself with the body, in its waking state enjoys gross objects. On its body rests man’s contact with the external world.

The Sthula sarira’s main features are Sambhava (birth), Jara (old age or ageing) and Maranam (death), and the "Waking State". The Sthula sarira is the anatman.

Three bodies and five sheaths

The Taittiriya Upanishad describes five koshas, which are also often equated with the three bodies. The three bodies are often equated with the five koshas (sheaths), which cover the Atman:

1) Sthula sarira, the Gross body, also called the Annamaya Kosha.

2) Suksma sarir', the Subtle body, composed of:
a) Pranamaya Kosha (Vital breath or Energy),
b) Manomaya Kosha (Mind),
c) Vijnanamaya Kosha (Intellect)

3) Karana sarira, the Causal body, the Anandamaya Kosha (Bliss).

Four states of consciousness and turiya

The Mandukya Upanishad describes four states of consciousness, first is called Vaishvanara (waking consciousness), second is Taijasa (dreaming state), third is Prajna (deep sleep state) and fourth is Turiya (the superconsciousness state). Waking state, dreaming state, and deep sleep state are equated with the three bodies. while Turiya (the superconsciousness state) is a fourth state, which is equated with Atman and Purusha.

Turiya

Turiya, pure consciousness or superconsciousness, is the fourth state. It is the background that underlies and transcends the three common states of consciousness. In this consciousness both absolute and relative, Saguna Brahman and Nirguna Brahman, are transcended. It is the true state of experience of the infinite (ananta) and non-different (advaita/abheda), free from the dualistic experience which results from the attempts to conceptualise ( vipalka) reality. It is the state in which ajativada, non-origination, is apprehended

Four bodies

Siddharameshwar Maharaj, the guru of Nisargadatta Maharaj, discerns four bodies, by including Turiya or the "Great-Causal Body"[ as a fourth body. Here resides the knowledge of "I am" that cannot be described, the state before Ignorance and Knowledge, or Turiya state

Ten bodies of Kundalini Yoga

Kundalini Yoga as taught by Yogi Bhajan describes ten spiritual bodies: the physical body, three mental bodies and six energy bodies. There is the 11th embodiment of Parallel Unisonness, which represents the divine sound current and is characterized by a pure state of non-dual consciousness.

1) First Body (Soul Body) - the spark of the infinite at the core

2) Second Body (Negative Mind) - the protective and defensive aspect of mind

3) Third Body (Positive Mind) - energetic and hopeful projection of mind.

4) Fourth Body (Neutral Mind) - intuitive, integrates information from the negative and positive minds.

5) Fifth Body (Physical Body) - the human vehicle on Earth.

6) Sixth Body (Arcline) - extends from ear to ear, across the hairline and brow. Commonly known as a halo. Woman have a second arcline across the chest. The arcline contains energy imprints of memories.

7) Seventh Body (Aura) - an electromagnetic field that surrounds the body; the container of a person's life force.

8) Eighth Body (Pranic Body) - connected with the breath, brings the life force and energy in and out of your system.

9) Ninth Body (Subtle Body) - gives the subtle perceptual ability to sense the infinite within the physical and material plane.

10) Tenth Body (Radiant Body) - gives spiritual royalty and radiance.

Atman vijnana

According to the Advaita Vedanta tradition, knowledge of the "self" or atman can be gained by self-inquiry, investigating the three bodies, and dis-identifying from them. It is a method which is well-known from Ramana Maharshi, but also from Nisargadatta Maharaj and his teacher Siddharameshwar Maharaj.

By subsequently identifying with the three lower bodies, investigating them, and discarding identification with them when it has become clear that they are not the "I", the sense of "I am" beyond knowledge and Ignorance becomes clearly established.

In this investigation, the three bodies are recognized as not being anatman. Anātman in Sanskrit means that "which is different from atman" or "non-self".

....... ..................

Vedic Wisdom behind eating with your hands

Don’t play with your food!!

How many of us grew up with our parents telling us that.

It is really interesting that most all refinements of culture in the West are not in any direction of health and understanding of the function of the body, but rather in control or separation of the bodies natural functional health.

Indian culture there is an old saying that,

” Eating food with your hands feeds not only the body but also the mind and the spirit”.

It is looked at as unhygienic to use your hands to eat in America. You don’t know where those hands have been. Where did that come from? From our incredible fear of germs and bacteria set upon us by western medicine?

They eat with their hands in India, China, South America and most places throughout the world, don’t they? Hasn’t this gone on for centuries? If it is so unhygienic then why is America the most diseased country in the world?

Within many Indian households nowadays, the practice of eating food with the hands has been replaced with the use of cutlery. Our American ways have spread throughout the world and most cultures are losing their ancestral wisdom with the growth of globalization.

Have you ever thought of why previous generations in India ate with the hands? There is a reason for this. The practice of eating with the hands originated within Ayurvedic teachings. The Vedic people knew the power held in the hand.

The ancient native tradition of eating food with the hands is derived from the mudra practice, which is prevalent in many aspects within Hinduism. Mudras are used during meditation and are very prominent within the many classical forms of dance, such as Bharatnatyam.

The hands are considered the most precious organ of action. This is linked to the Vedic prayer of

“Karagre vasate Laksmih karamule Sarasvati
Karamadhye tu Govindah prabhate karadarsanam”

(On the tip of your fingers is Goddess Lakshmi, on the base of your fingers is Goddess Saraswati; in the middle of your fingers is Lord Govinda), which we recite whilst looking at our palms. Thus, this shloka suggests that all the divinity lies in human effort.

Our hands and feet are said to be the conduits of the five elements. The Ayurvedic texts teach that each finger is an extension of one of the five elements. Through the thumb comes space; through the forefinger, water; through the mid-finger, earth; through the ring finger, fire and through the little finger it is wind. Each finger aids in the transformation of food before it passes on to internal digestion. Gathering the fingertips as they touch the food stimulates the five elements and invites Agni to bring forth the digestive juices. As well as improving digestion the person becomes more conscious of the tastes, textures, and smells of the foods they are eating, which all adds to the pleasure of eating. This is also not to mention the nerve endings in the fingers and how they stimulate digestion. The practice of eating with your hands also increases the relationship with what you are eating. After all, you realize what you eat turns into you. We tend to forget this. With this in mind, why would you ever go to a loud restaurant and order something not fresh or healthy, then have to fight to have a conversation due to the noise in the restaurant. It has been proven that eating in silence increases the digestion as well.

From a nutritional point of view:

Everything we do to our food changes its subtle electrical reality, its electrical matrix and how it interfaces with our body. (Heistand and Coleman, 1999)

If we eat junk food, food that has been sprayed and preserved, food that has been flavored or frozen, these foods will have confusing energy that has been adulterated, and by eating these foods we will be developing faults in our network of energy. The results of such insults to over-eating and eating preserved foods are chronic fatigue, intestinal disorders, stomach ulcers, and so forth – all because of an electrically and chemically unstable stomach brought about by our improper ingestion of food or overeating. In some religions like Islam, it has advised its followers to abstain from junk food (though the religion has not made these foods forbidden), sprayed and preserved foods, etc. – Foods that are un-natural.

In India, elders in the family hardly ever use utensils to measure all the different type of masala, and would instead prefer to use their hands to measure the quantity instead. As each handful is tailored to provide a suitable amount for the own body. Overall there are 6 main documented forms that the hands take when obtaining a measurement a certain type of food ranging from solid food to seeds, and flour.

This is a prime example of how many things within Hindu culture may seem weird and unusual at first glance, but once a closer look is taken, it is surprising, but a vast amount of knowledge is revealed. There is so much wisdom in the Vedic traditions. Unfortunately, even India is throwing it away with their desire to have more and make more money. The old ways are being tossed aside for our Western way of superficiality and lack of depth in knowledge and internal or eternal wisdom and excess in materialism.

So why eat with your hands? …….

It’s totally natural. Eating with your hands is common in most parts of the world. Utensils are a man-made invention that not all cultures have warmed up to. Our hands are our utensils. It is actually unnatural to eat with utensils.

It improved digestion. Feeling your food is a tactile way of eating and your stomach gets signaled as to what is being eaten. Your hands become an extension of the digestive system. Millions of nerve endings in your fingers relay the message that you’re about to eat, including the temperature of the food, level of spiciness, etc. to prep the stomach for digestion. Handling the food with your fingers releases digestive juices and enzymes.

It gives more awareness. Many experts have noted the importance of being relaxed and “present” at mealtime, not that this hasn’t been in various cultures for eons. But “now” it has been “proven” by western science that a calm, aware state allows optimum digestion and helps with not overeating. Eating with a fork and knife can become mechanical, done absent-mindedly while watching TV. You’ll inevitably feel more connected with your food when you eat with your hands.

It engages all senses. The smell of your cooking fills your home. The feast looks appetizing. You hear how crunchy it is as you take that first bite. And of course, it tastes delicious. But as far as feeling it, you’re limited to the textures you experience in your mouth. Again, eating with your hands adds a tactile dimension to your meal and engages all of your senses. Some people firmly believe that to completely enjoy your food, you simply must eat it with your fingers.

In Ghana, people are known to eat soup with their hands! As a tip, you may find it helpful to know that in countries where you eat with your hands, it’s almost without exception only the right hand that is used. This comes from the practicality of having a clean hand with which to serve yourself and pass food to others. Interestingly, the left hand is generally considered too unclean to actually eat with. It’s actually quite amazing to watch how clean the process of eating with your hands can be.

So try it out. There is a lot more out there in the world than what we know in our secluded Western lifestyles. Don’t be a good frog. Expand your view and expand your experience.

...........................................................

Shraddha- Pitr Paksha Shradh - Importance of Shraddh

.The word ‘Pitr Paksha’ comprises of two words ‘Pitr’ which means ancestors and the ‘Paksha’ which mean the phase of the moon. The auspicious period in the dark fortnight of Ashwina (September-October) is known as Pitr Paksha or Mahalaya Paksha. It is a 16-lunar day period and is also known as Pitri Pokho, Pitru Paksha, Sola Shradh, Kanagat, Jitiya and Apara Paksha. This is an occasion to pacify the departed ancestors by performing rites to repay debts to the ancestors.

Pitr Paksha is observed from the Purnima of the Bhadrapada and continues till the following New Moon day (Amavasya) which is known as Sarvapitri Amavasya, Mahalaya Amavasya or simply Amavasya. During this period of 16 days, the Shraddh or Tarpan of the ancestors is performed on the Tithi on which they met eternity. Apart from this, each day is dedicated to the Tarpan of all the ancestors in this period.

Significance:

According to the Hinduism, the body is destructible but a soul is eternal. It can neither be created nor can be destroyed. Lord Krishna in Bhagwat Gita says, “for the soul, there is neither birth nor death at any time. The soul is unborn, eternal, ever-existing and primeval. It is not slain when the body is slain.” The Pitra Paksha rites liberate a soul from the vicious circle of life and death and it attains salvation. The Shraddh of Pitra Paksha involves oblations to three preceding generations by taking their names and also by taking the names of the family tree or Gotra.

These rites are performed by the current generation to repay the debts of ancestors. It is said that the ancestors (Pitrs), gods (Devas) and ghosts (Pretas), when are propitiated, bestow health, wealth, wisdom, longevity and eventually salvation.

Legend of Pitr Paksha:

Hindu Purana says that there exists a zone between heaven and earth, which is known as Pitr-Loka. All the ancestors or Pitrs dwell in this place. This zone is governed by Yamadeva or god of death. The person of the first generation goes to heaven only when the person of the second generation dies and hence the death rites or Shraddh for the person of the first generation are not completed. Therefore, in Pitr Paksha the Shraddh of ancestors of three preceding generations is done to propitiate them.

It is believed that the Sun enters the zodiac sign of Virgo at the beginning of this period. On this day, the departed souls of ancestors or forefathers leave the Yamaloka or the abode of Yama and descend to earth to acknowledge the rites performed by their descendants until the Sun enters next zodiac sign which is Libra.

Legend Of Karna In Mahabharata

According to the epic Mahabharata, when Karna died, his soul was sent to heaven. There he was offered only gold and silver ornaments as food. He asked King of Gods, Indra, the reason for serving him ornaments as food, but not the real food. Lord Indra told him that he had only donated gold and silver ornaments to the needy people, but never donated the real food to his ancestors.

Karna said he was not aware of his ancestors and thus, doesn't donate anything for them. Indra gave him 15 days period to go back on earth and donate food and other offerings on the name of his ancestors. He came back and performed the rituals of Shraadh or Tarpan for the peace of souls of his ancestors.

Time and Place of Shraddh

The Shraddh or Tarpana of the ancestors is performed on the Tithi on which they passed away, but there are certain exceptions to it. The fourth day or Chautha Bharani and the fifth day or Baharani Panchmi are allotted for people who died in the previous year. Avidha Navami is for married women who died before their husband. Ghata Chaturdashi is for people who died in sudden and violent death. The Mahalaya or Sarvpitri Amavasya is for all the ancestors and forefathers.

A descendant usually performs Shraddh or Tarpana at his home, but people perform these rites at pilgrimages like Gaya, Allahabad, and Kashi also.

Rituals of Shraddh:

The rituals of Shraddh are generally performed by the eldest son or an eldest male member of the family. He wears a Dhoti in the morning after taking bath. He also wears a ring of Kusha grass. The male performing Shraddh should have gone through the sacred-thread ceremony as the position of sacred-thread needs to be changed several times during the rites. After that, oblations are given to ancestors (Pitrs) and gods(Devas) which is known as Tarpana. The Shraddh ritual also involves Pinda-Dan which is an offering to the ancestors in the form of balls of cooked rice, barley, and ghee. A grand meal is prepared which is offered to the cow, dog, crow, and insects. The Brahmins are fed and are offered alms. The whole family eats the food as Prasada after this whole process is completed.

What Not To Do While Performing Shraadh?

Let's check out the things that we should avoid while performing the Tarpan rituals during Shraddh.

Do not use non-vegetarian items for preparing food.

Do not consume alcohol while performing the rituals.

Avoid haircuts or shaving while performing the rituals.

Never use iron vessels for preparing or serving food.

Do not perform rituals in the evening, dusk and dawn.

The Symbolism and Spiritual Significance of the Number Three

"The Symbolism and Spiritual Significance of the Number Three"

We offer 3 leaves Bilva to Lord Shiva,

We have 3 Nadis.. Ida Pingala and Sushmana

3 Gunas, Sattwa, Rajas, Tamas

The 3 steps of Vishnu - King Bali

The concept of 3 eyes...........

3 Gods Brahma, Vishnu, Mahesh,

3 Goddess Lakshmi, Saraswati, and Durga,

God's attributes are three: omniscience, omnipresence, and omnipotence.

There are three great divisions completing time--past, present, and future.

The mind has got three Avasthas, viz., Jagrat (waking state), Svapna (dreaming state) and Sushupti (deep sleep state).

There are three stages of dreams Wishful Thinking, Precognitive, and Venting.

Three persons, in grammar, express and include all the relationships of mankind.

Thought, word, and deed, complete the sum of human capability.

Three degrees of comparison complete our knowledge of qualities.

The simplest proposition requires three things to complete it; viz., the subject, the predicate, and the copula.

Three propositions are necessary to complete the simplest form of argument--the major premiss, the minor, and the conclusion.

Three kingdoms embrace our ideas of matter--mineral, vegetable, and animal.

And above all Body, Mind, and Soul when becomes one makes us Infinite....

.........