Sri Rudram and Lord Narasimha


Book Description

Sri Rudram has been described by some of the Vedic scholars as “Yajusham Saaram,” or the essence of the entire Yajur Vedam. It has 169 Manthrams, organized in eleven Anuvakaas or chapters. Sri Rudram is also known RudrOpanishad and Sata Rudreeyam. The latter name is associated with the fact that the Upasana Moorthy of Sri Rudram is praised in all the 101 branches (Sakas) of Yajur Vedam as inferred from the comment of Sri Bhatta Bhaskara, a celebrated commentator (Bhashyakarar) of Sri Rudram. Besides Sri Bhatta Bhaskara, Sri Sayana, Sri Abhinava Sankara and, most recently, Brahma Sri Mutthu Krishna Sastrigal have written commentaries on Sri Rudram. Brahma Sri Sastrigal's commentary is in Tamil and was published approximately Fifty-five years ago as a Hitha Bhashini release from Tanjavoor. Sri Sayana's commentary, on the other hand, dates back to the era of the Vijaya Nagara empire. The Abhinava Sankara's Bhasyam includes the listing of appropriate Rishis (Sages), Chandas (Meters) and Devathaas (Godheads) for each of the 169 Manthras as required for the individual Veda Mantrams . The present commentary in English is based on the above original sources in general and on Brahma Sri Mutthu KrishNa Sastrigal's commentaries in particular. The purpose of adding yet another commentary on Sri Rudram is to address the needs of overseas Residents of Indian origin, who worship Lord Siva at the many Hindu Temples and in their own homes across the landscape of the many continents. It is sincerely hoped that this publication would serve the goals of gaining a fuller appreciation by them of the majesty and beauty of Sri Rudram as a Veda BhAgam . As a Sri VaishNavan and a Prapannan totally committed to Kaayika , Vaachika and Maanasa Kaimkaryams to Sriman NaarAyaNan , I have been moved by the Prapatti made by Sri Rudran to His Supreme Master , Sriman NarAyaNan in the Mantra Raaja Padha StOtram and in AhirBudhnya Samhita .Lord Sri Rudra-Sivan is recognized and revered as a Parama Bhaagavta , Prapannan and a Sarvajn~an by ParamaikAnti Sri VaishNavaas including Swamy Desikan . Sri Rudran emphasises in His SaraNAgathi that He is a dhAsabhUtan (liege) of Sri Lakshmi Narasimhan .




Sri Rudram and Chamakam


Book Description

Sri Rudram is considered as the heart of Krishna Yajur Veda, because Sri Rudram occupies the central part of Krishna Yajur Veda. Out of entire Sri Rudram, Namahshivaya, the Panchakshara mantra occupies the central point. Sri Rudram is also known as Rudra Upanishad. It is called so because, recitation of Sri Rudram removes our vasana-s (the impression of anything remaining unconsciously in the mind, the present consciousness of past perceptions), by imparting higher spiritual knowledge like Upanishad-s. It is also said that gods are satiated if Sri Rudram is chanted and hence it is also called Shatarudriya, which means one hundred ways of glorifying Rudra. If a tree is watered regularly, it grows with huge foliage. Similarly, if Sri Rudram is chanted, all gods are pleased. Further, recitation of Sri Rudram is considered as a remedy for all types of sins. References are available in certain Upanishads about Sri Rudram. Sri Rudram is an exclusive gift of Krishna Yajur Veda and only selected verses are found in Rig Veda. It is also known as "namakam" as it contains number of namaha. There are 11 stanzas (anuvaka - division or subdivision of Vedas) in Sri Rudram. These anuvaka-s are arranged in an order. In the first anuvaka is a prayer to an angry Rudra. Rudra is upset with those who did not obey His orders and in order to calm Him, prayers are offered to Him. Rudra becomes angry when adharma prevails over dharma.Camakam makes tears roll down the eyes due to its wonderful formation producing rhythmic waves. Camakam follows Sri Rudram recitation. There are repetition of ca after each word and hence it is called Camakam. It is also called vasordhara, which involves continuous flow of ghee (clarified butter) into the yajna fire, by reciting Camakam non-stop. Camakam is a prayer seeking riches and mental strength. There are 11 anuvaka-s and each word is followed by ca me, where ca means and/also; and me means me (I). It is important to note that all the prayers are only for the benefit of the individual concerned. From the ritualistic point of view, unless sankalapa is taken, benefits of these mantras will not accrue to others. However, benefits of listening to Chamakam will always be there for others. This book contains interpretation of both Sri Rudram and Camakam.




Saundaryalahari


Book Description

Hymn to Tripurasundarī (Hindu deity).




Gaṇeśapurāṇa


Book Description

This book offers a translation of the seven thousand verses of the second book of the medieval Hindu text, the Ganesa Purana, one of two Puranas dedicated to the important elephant-headed god. In this book the reader is given many narratives about Ganesas ascent to earth in order to kill demonic figures who threaten to overthrow the correct world order. In addition, these narratives contain myths about Ganesa's birth and family as well as some extended and quite humorous myths about ideal devotees of the god.The translation is preceded by a long introduction offering a geographical and historical context for the GanesaPurana. Following the translation are very extensive notes which bring our points of philological interest, but focus mainly on the literary structure of the text and the methods used to present the many myths and narratives in a coherent and fully integrated manner.




Tattvālokah


Book Description




Vasiṣṭha's Yoga


Book Description

This is Swami Venkatesananda's longer Yoga Vasiṣṭha. His two volume book is here offered between two covers. Its purpose is to provide a means to eliminate psychological conditioning and to attain liberation. Containing the instructions of the sage Vasiṣṭha to Lord Rama, this scripture is full of intricately woven tales, the kind a great teacher might tell to hold the interest of a student.







Kulārṇava Tantra


Book Description

Kularnava Tantra is perhaps the foremost Tantra of the Kaula School and is constantly cited as an authority in Tantric literature. It is worthy of close study by those who would understand the tenets and practice of the tradition of which it is a Sastra. It calls upon man to wake up to the rare privilege that has been given to him, e.g., human birth in which the being becomes conscious of himself and is offered a choice, a choice between stagnation and rapid progression towards his Godhead. He is asked to purify himself and told how to do it. In unambiguous terms he is told that a wine-drinker is different from the drinkers of ecstasy; the union of delight is between the ascending Shakti and the presiding Lord above, and not between man and woman. The Introduction by Arthur Avalon (Sir John Woodroffe) gives a concise outline of the work. Sri M.P. Pandit, who is a keen student of the Tantras and Vedas, has rendered the work in English in eleven chapters. The Readings are free transla-tions with annotations where necessary, omitting technical details but preserving the spirit and essential import of the original in his characteristically lucid style. The complete text is given in Devanagari after being duly edited by Taranatha Vidyaranya for those who wish to study the book in the original Sanskrit..







Who are the Benefactors?


Book Description