കുലാകുലചക്രം

ദേവതയുടെ പേരിന്റെ ആദ്യാക്ഷരവും, സാധകന്റെ പേരിന്റെ ആദ്യാക്ഷരവും താഴെ പറയുന്ന രീതിയിൽ ഒരേ വർഗ്ഗത്തിലോ, മിത്രാക്ഷരമായോ വന്നാൽ ആ ദേവതയുടെ മന്ത്രം സാധന ചെയ്യാം. ഈ ചക്രത്തിൽ അക്ഷരങ്ങളെ വായു, അഗ്നി, ഭൂമി, ജലം, ആകാശം എന്ന് 5 ഭൂതങ്ങളെ തരം തിരിച്ചിരിക്കുന്നു. ഇവയിൽ സാധകന്റേയും ദേവതയുടേയും പേരിലെ ആദ്യ അക്ഷരം ഒന്നാകുകയോ, ഒരേ വിഭാഗത്തിൽ വരുകയോ, പരസ്പരം മിത്രങ്ങളായ ഭൂതങ്ങളുടെ അക്ഷരം ആകുകയോ ചെയ്‌താൽ സാധകൻ ആ ദേവതയെ ഉപാസിക്കാം. 

മിത്ര ഭൂതങ്ങൾ = ജലവും ഭൂമിയും, അഗ്നിയും വായുവും

ശത്രുഭൂതങ്ങൾ = വായുവും ഭൂമിയും, അഗ്നിയും ഭൂമിയും

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Saturn - Śani or Śanaiścara

Saturn - Śani or Śanaiścara 
Śani who is also known as Śanaiścara comes from Śanayē Kramati Saḥ, the one who moves slowly, because Saturn takes about 30 years to revolve around the Sun.

Śani is the son of Sūrya and his wife Chāyā (Shade). He is the elder brother of Yama, the god of death, who is also the Lord of Dharma or justice.

Surya’s two sons Śani and Yama judge and punish all beings for their bad karmas:

Śani supervises the results of our deeds in this life through appropriate joy and sorrow; Yama grants the results of our deeds after death.

It is said that when Śani opened his eyes as a baby for the very first time, the sun went into an eclipse, which clearly denotes the impact of Śani on astrological charts.

He is known as the greatest teacher and well-wisher for the righteous as well the greatest punisher for those who follow the path of evil, betrayal, backstabbing and unjust revenge.

He is depicted dark in colour, clothed in black; holding a sword, arrows and two daggers and mounted on his vehicle the carrion crow which consumes the rice-balls offered to the dead.

Saturn rules the direction west, Saturday is its day, black is its colour and blue sapphire is the gemstone of Saturn. Saturn rules number 8 in Indian numerology.

Shani – Saturn bīja mantra:

ॐ प्रां प्रीं प्रों सः शनैस्चराय नमः

oṁ prāṁ prīṁ proṁ saḥ śanaiscarāya namaḥ

Vedic mantra for Shani:

नीलांजनसमाभासं रविपुत्रं यमाग्रजम् छायामार्त्तण्डसम्भूतं तं नमामि शनैश्चरम्

nīlāṁjanasamābhāsaṁ raviputraṁ yamāgrajam
chāyāmārttaṇḍasambhūtaṁ taṁ namāmi śanaiścaram

I bow to Śani ( Saturn) , as black as the black collyrium, who is the son of the Sun and the brother of Yama(God of death) and born to Surya through Chāyā, and moves very slowly.

Rahu -North node of the Moon

Rahu -North node of the Moon

During the Great Churning of the Ocean — Samudra Manthāna, the asura Rāhu drank some of the amṛta (divine nectar). Sun and moon realized it and alerted Mohinī (the female avatāra of Vishnu). Before the nectar could pass his throat, Mohinī cut off his head. The head, however, remained immortal due to the effect of amrita and became Rāhu.

It is believed that this immortal head from time to time swallows the sun, causing eclipses. Then, the sun passes through the opening at the neck, ending the eclipse.

The body of Rāhu also turned into Ketu due to a boon, and it in turn swallows the moon on timely basis to cause a lunar eclipse.

Rāhu is a legendary master of deception who signifies cheaters, pleasure seekers, operators in foreign lands, drug dealers, poison dealers, insincere & immoral acts, etc.

It is the significator of an irreligious person, an outcast, harsh speech, falsehoods, uncleanliness, abdominal ulcers, bones, and transmigration. Rāhu is instrumental in strengthening one’s power and converting even an enemy into a friend.

In Vedic astrology Rāhu is seen as an asura or demon who does his best to plunge any area of life he controls into chaos, mystery, and cruelty.

He is associated with the world of material manifestation and worldly desire, as well as random, uncontrolled growth without wisdom or understanding.

Rāhu is supposed to be a mighty and naughty child of Māyā, and thus has a lot of dualities attached to its Māyāvi (illusory) nature.

There is no equal to Rāhu when it comes to giving upliftment in name and fame or sudden luck at gambling. The area in which this success is attained usually relates to the significations of the house Rāhu is placed in.

All the electric lights that illuminate our world in the night-time can be said to be associated with Rāhu. Rāhu is known as the “artificial sun,” which is fitting considering the introduction of electric lights, adding to the illusion and glamour of modern times. Rāhu has in a way created its own artificial sun for his favoured time, the night.

Rāhu rides upon a lion and holds a sword (khaḍga), shield (Kheṭaka) a trident (Śūla) and displays the Varadā-mudra.

The gemstone related to Rahu is hessonite. Rahu rules number 4 in Indian numerology.

Rahu bīja mantra:

ॐ भ्रां भ्रीं भ्रों सः राहवे नमः

oṁ bhrāṁ bhrīṁ bhroṁ saḥ rāhave namaḥ

Vedic mantra for Rahu:

अर्धकायं महावीर्यं चन्द्रादित्यविमर्दनम् सिंहिकागर्भसम्भूतं तं राहुं प्रणमाम्यहम्

ardhakāyaṁ mahāvīryaṁ candrādityavimardanam

siṁhikāgarbhasambhūtaṁ taṁ rāhuṁ praṇamāmyaham

I bow to Rahu who has half a body, who is endowed with a lot of powers, who disturbs fiercely the Sun and the Moon and who is the Son of Simhikā.

Ketu - South node of the Moon

Ketu - South node of the Moon 
Ketu is the descending lunar node. Vipracitti begot one hundred and one sons, through his wife Simhikā, of whom the eldest is Rāhu and the others are the one hundred Ketus.

Ketu can have a tremendous impact on human lives and in some special circumstances it helps one achieve the zenith of fame. Ketu is often depicted with a gem or star on his head signifying a mystery light.

Ketu represents karmic collections both good and bad, spirituality and supernatural influences. Ketu is associated with the Mīna Avatar (Fish Incarnation) of Vishnu.

Ketu signifies the spiritual process of the refinement of materialization to spirit and is considered both malefic and beneficial, as it causes sorrow and loss, and yet at the same time turns the individual to God. In other words, it causes material loss in order to force a more spiritual outlook in the person.

Ketu is a karaka or indicator of intelligence, wisdom, non-attachment, fantasy, penetrating insight, derangement, and psychic abilities.

Ketu is believed to bring prosperity to the devotee’s family, removes the effects of snakebite and illness arising out of poisons. He grants good health, wealth and cattle to his devotees.

He rides on a vulture and carries the club (daṇḍa) while displaying the Abhayā-mudra.

It is associated with a smoky-grey colour and Ketu's gemstone is cat's-eye. Ketu rules number 7 in Indian numerology.

Ketu bīja mantra:

ॐ स्त्रां स्त्रीं स्त्रों सः केतवे नमः

oṁ strāṁ strīṁ stroṁ saḥ ketave namaḥ

Vedic mantra for Ketu:

पलाशपुष्पसंकाशं तारकाग्रहमस्तकम् रौद्रं रौद्रात्मकं घोरं तं केतुं प्रणमाम्यहम्

palāśapuṣpasaṁkāśaṁ tārakāgrahamastakam
raudraṁ raudrātmakaṁ ghoraṁ taṁ ketuṁ praṇamāmyaham

I bow to Ketu, who is as red as the Palāsa Flower, who has for his head the stars and planets, who is the son of Rudra and who is terrible in form.

മന്ത്രസാധന ആരംഭിക്കാൻ നല്ല സമയം

മന്ത്രസാധന ആരംഭിക്കാൻ നല്ല സമയം

കാലത്തിന്റെ ഓരോ നിമിഷത്തിനും അതിന്റേതായ പ്രത്യേകതയുണ്ട്. ഓരോ നിമിഷവും ചിലകാര്യങ്ങൾക്ക് അനുകൂലവും ചില കാര്യങ്ങൾക്ക് പ്രതികൂലവുമായിരിക്കും. ഈ അടിസ്ഥാനത്തിൽ മന്ത്രസാധനക്കും അനുകൂലമായ സമയങ്ങൾ ഉണ്ട്. ആ സമയത്ത് മന്ത്രകാരകനായ ഗ്രഹവും, ജാതകന്റെ ഉപാസനക്കുള്ള കഴിവും, ആ സമയത്തുള്ള പ്രകൃതിയും ഉപാസനക്ക് അനുകൂലമായിരിക്കും. താഴെ അത്തരത്തിൽപ്പെട്ട ചില മന്ത്രജപമുഹൂർത്തങ്ങൾ കൊടുക്കുന്നു.

1). വ്യാഴാഴ്ചയും പൂയം നക്ഷത്രവും ചേർന്ന് വരുന്ന ദിവസം (ഇതിന് സിദ്ധിയോഗം എന്ന് പറയുന്നു)

2). ഞായറാഴ്ചയും പൂയം നക്ഷത്രവും ചേർന്ന് വരുന്നതും നല്ലതാണ്.

3). ചില മാസങ്ങളിൽ ഉപാസന തുടങ്ങാൻ നല്ലതാണ്.

മാസങ്ങൾ = ചൈത്രം (മേടം), വൈശാഖം (ഇടവം), ശ്രാവണം (ചിങ്ങം), ഭാദ്രപദം (കന്നി), മാഘം (കുംഭം), ഫാൽഗുനം (മീനം).

Vaiṣṇava (Vishnu) Iconography - Icons & Symbology

Vaiṣṇava  (Vishnu) Iconography - Icons & Symbology

The language of symbols develops when an attempt is made to represent something that is beyond the normal capacity of the human mind to understand.

A transcendent reality is expressed in terms of equivalents known as symbols.

All of human interaction is carried out through the use of symbols:

To represent a group in terms of quantity we use symbols called numbers. To represent ideas in terms of sound we use symbols known as words. To transmit words to others in a graphic manner we use the symbols of letters of the alphabet.

A symbol can be natural or conventional. When we perceive a direct relationship between one order of things with another a natural symbol develops.

In the Agamic cosmology symbolism is the expression of reality. It is the expression of the particular points where two worlds meet. The meeting points of the transcendental world with the material universe. The material world is a reflection of the transcendental world and therefore true symbolism springs from nature and is not invented by mankind.

However far back we reach in Indian thought as a whole we find a coherent use of symbols to represent abstractions.

The whole of Indian iconography is built up upon a code of symbols based on the assumption that there exists a natural affinity between ideas and forms. This code of symbols has come down from time out of mind, its origins are lost in the remote ages of prehistoric man.

Symbols do not speak to the rational mind and cannot be fully understood by logic, they are the subject of inner experience and spiritual realization. Symbols are the inner language of the unconscious mind.

In the Spiritual Realm (Parama Vyoman) God resides in the form of Para-Vāsudeva. He is adorned with the nine chief ornaments and weapons which represent the various cosmic principles of the universe.

1. Kaustubha (chest jewel) — jīvas

2. Śrīvatsa — prakṛti

3. Gadā (mace) — mahat (cosmic intelligence).

4. Śaṅkha (conch) — sāttvic ahaṁkāra

5. Śārṅga (bow) — tāmasic ahaṁkāra - the mind

6. Khaḍga (sword) — knowledge

7. Cakra (discus) — universal mind

8. Bāṇa (arrows) — five senses

9. vanamāla (garland) — elements

These  weapons  and  ornaments  are  not  regarded  as  mere  symbols  but  are  actually connected  with  the  principles  which  they  represent  as  the  presiding  deities. 

1. Kṣīra-Sāgara (Ksheera sagara )— Ocean of Milk:  

This symbolizes the state of undifferentiated unity of Prākriti (primordial matter) prior to creation of the universe. From liquid milk solid butter is churned — from the undifferentiated Prakriti differentiated solid matter arises.

Āḻvārs / Azhwars

Āḻvārs / Azhwars

The Āḻvārs or often transliterated as Azhwars (Tamil: ‘those immersed in the Divine) were Tamil poet saints of south India who lived between sixth and ninth centuries and espoused ‘devotion’ to Viṣṇu-Krishna in their songs of love, ecstasy and service.

These twelve Vaishnava saints who lived during the early medieval period of Tamil History helped revive devotional Hinduism (bhakti) through their hymns to Vishnu and his incarnations.

The collection of their hymns is known as Divya Prabandham which is part of the daily liturgy in all Śrī Vaishnava temples.

The Bhakti literature these Āḻvār's compiled has contributed to the establishment and sustenance of a culture that broke away from the ritual-oriented Vedic religion and rooted itself in devotion as the only path for salvation.

In addition they helped to make the Tamil religious life independent of Sanskrit.

They are regarded as the “Rishis” of the South and the Divya Prabandham that they composed is considered on a par with the Sanskrit Vedas. They are referred to as the Drāviḍa Veda.

The one held in greatest esteem among the Āḻvār s is Nammāḷvār. He lived during the seventh century CE. He contributed a total of 1352 hymns to the four thousand prabandhams.

His hymns are considered by the Śrī Vaishnavas to contain the essence of the Vedas. His work Periya Tirumoḷi (Divine words) is the one of the key works of Vaishnavism.

Periyāḻvār delighted in worshipping Vishnu as mother, nurse, devotee and lady love.

Andal, who grew up in Periyāḻvār 's home as his adopted daughter and is the only female Āḻvār, composed many poems of love to Krishna, the most popular being the Tiruppaavai, a most beautiful collection of 30 verses giving expression to the purest love of God.

The revered Āḻvār’s came from all castes, a symbolic notion in Śrī Vaishnavism to show that devotion to God transcends caste:

Nammāḷvār, or Caṭakōpaṉ, belonged to the Vellala (Śūdra) caste. Tirumangai Āḻvār belonged to the Kallara tribe, Tirumalisai Āḻvār belonged to Paraiyar “untouchable” caste. Tiruppani Āḻvār belonged to Panār “untouchable” caste, Kulashekhara was a warrior and Vishnu Chitta, or Periyāḻvār was a Brahmin. Interesting enough Nammāḷvār, the Śūdra, is the head (kula-pati) of the Śrī Vaishnava lineage!

The Āḻvār’s in Śrī Vaishnava Theology are considered to be the incarnations of the various associates and accoutrements of Lord Vishnu:

Tamiḷ name - Sanskrit name - Identity

Pogai āḷvār – Śrī Saro-muni - Pañcajanya (Conch)

Bhūtat-āḷvār - ŚrīBhūta-muni - Kaumodakī (Mace/Club)

Pey-āḷvār - Śrī Mahadāhvaya-muni - Nandaka (Sword)

Tirumalisai-āḷvār – Śrī Bhaktisāra-muni - Sudarśana (discus)

Nammāḷvār - Śrī Śatakopan - Viśvaksena (Commander-in-chief)

Madhurakavi-āḷvār – Śrī Madhurakavi - Vainateya (Garuda)

Kulaśekhara-āḷvār – Śrī Kulaśekhara - Kaustubha (Gem Necklace)

Periyāḷvār – Śrī Viṣṇucitta - Garuḍa (vehicle)

Andal - Śrī Godā Devi - Bhū-devī (Goddess Earth)

Toṇḍaraḍippodi āḷvār – Śrī Bhaktāṅghrireṇu - Vanamāla (Garland)

Tiruppānāḷvār – Śrī Pāna-suri - Śrīvatsa

Tirumaṅgai āḷvār – Śrī Parakāla-suri - Śārṅga (Bow)