Lord Shiva, not to be confused with Rudra, who is an Amsa of Shiva, is called ,

Anaadi, without a Beginning,

Ayonija, one who does not stay in the womb.

He, as an Avatar,appears from nowhere and disappears in a flash, unlike Vishnu, who in His avatars was born of a human being.

Some of my researches show that Lord Shiva lived as a Human being before being elevated into Godhood, but this needs additional proof( I am working on it)

One also finds that Parvati, Shiva’s wife is called,

Poorvaja, beyond beginning, elder to the beginning, Poorva Plus Aja.

Aadya. the Beginning.

Lord Vishnu is described as

Anaadi,

‘Anaadi nidhano dhatha, vidhaatha dhathuruthamaha  -Vishnu Sahasranama.

What do the Vedas say?

Despite the Polytheism of the Vedas, the core message is that the Reality is

without Attributes,

without name and Form and is a

Principle.

The Upanishads spend the whole text on this point.

However, as Hinduism is aware of the fact that it is difficult for the mind to concentrate on a Vacuum, allows the worship of personal Gods as a tool for Self Realization.(Iswara)

Patanjali speaks of this in his Yoga Sutras as Iswarapranidhaana.

Please read my post  Does God have Name and Form

Necessity of God in Yoga Sutra

However one finds one God being placed ona higher pedestal than the others in Hindu texts.

This is called Henotheism.

This is to instill a higher degree of faith to the deity one is inclined to worship.

So we find various gods being praised as being Superior to the others, while the Reality Brahman is without name and Form.

As to Shiva , when compared to other Deities he is more often described as The One who is without a Beginning.

Tamil calls Him as Piravaa Yaakaip Periyon,

The Eldest who is Never Born.

But as I said earlier each Purana raise One God.

Many mistake the birth of Rudra to that of Shiva.

Excerpt fro Srimad Bhagavatham(SB)

SB 3.12.4: In the beginning, Brahma created four great sages named Sanaka, Sananda, Sanatana and Sanat-kumara. All of them were unwilling to adopt materialistic activities because they were highly elevated due to their semen’s flowing upwards.
SB 3.12.5: Brahma spoke to his sons after generating them. “My dear sons,” he said, “now generate progeny.” But due to their being attached to Vasudeva, the Supreme Personality of Godhead, they aimed at liberation, and therefore they expressed their unwillingness.
SB 3.12.6: On the refusal of the sons to obey the order of their father, there was much anger generated in the mind of Brahma, which he tried to control and not express.
SB 3.12.7: Although he tried to curb his anger, it came out from between his eyebrows, and a child mixed blue and red was immediately generated.
SB 3.12.8: After his birth he began to cry: O destiny maker, teacher of the universe, kindly designate my name and place.
SB 3.12.9: The all-powerful Brahma, who was born from the lotus flower, pacified the boy with gentle words, accepting his request, and said: Do not cry. I shall certainly do as you desire.
SB 3.12.10: Thereafter Brahma said: O chief of the demigods, you shall be called by the name Rudra by all people because you have so anxiously cried.
SB 3.12.11: My dear boy, I have already selected the following places for your residence: the heart, the senses, the air of life, the sky, the air, the fire, the water, the earth, the sun, the moon and austerity.
SB 3.12.12: Lord Brahma said: My dear boy Rudra, you have eleven other names: Manyu, Manu, Mahinasa, Mahan, Siva, Ritadhvaja, Ugrareta, Bhava, Kala, Vamadeva and Dhritavrata.
SB 3.12.13: O Rudra, you also have eleven wives, called the Rudranis, and they are as follows: Dhi, Dhriti, Rasala, Uma, Niyut, Sarpi, Ila, Ambika, Iravati, Svadha and Diksh.
SB 3.12.14: My dear boy, you may now accept all the names and places designated for you and your different wives, and since you are now one of the masters of the living entities, you may increase the population on a large scale.’

Now there is video that explains the birth of Shiva quoting a text which says that Shiva declared  that Brahma to be His father, Vishnu ,Grandfather and he ( Shiva) is his great Grand father.(Posted at the beginning of the Post)

While this makes an interesting read, there is no authentic source for this.

The interpretation of the Gayatri Mantra depends on one’s spiritual status and his enlightenment level.

I have written a few articles on the meaning of the Gayatri Mantra, including the explanation by Adi Shankaracharya.

The interpretation  depends on one’s system of Philosophy/Faith.

Whatever the interpretation  is the core meaning and the power of Gayatri remains unchanged.

Siddhas are Realized souls who are timeless.

The Gayatri Mantra.

Their interpretation of the Gayatri Mantra provides a different and novel Perspective.

One might notice that no deity is mentioned in the Gayatri mantra.

This is like the Ganesha Mantra,

suklambratharam vishnum sasi varnam chatur bhujam,

prasanna vadnam dhyayeeth sarva vignopasanthaye.

The term Vishnu means the one who supports.

Siddhas refer to Reality the Brahman as Nirguna, Without Attributes.

And the mention Siva  mostly in the sense of attribute-less reality as auspicious.

Siva means auspiciousness.

An interesting explanation of the Gayatri Mantra is provided by Bhogar,a Siddha on par with sage Agastya.

He occupies the second list of Siddhas after Siva and is among the top of the eighteen Sidddhas.

Bhogar explains,

The sound ‘o’ expanded by an explosion into the sounds of ‘A’,’U’ and ‘M’

These three sound became the Motion.

This in turn expanded into the Five Elements,

Earth, Water, Fire, Air and Ether.

These in turn combined to form four different wombs and seven births.

This expands as the Universe.

This power is in many Forms

This Power Impels our Mind to function.

Let us Pray to Light the most potent of this Power .

Seven births indicate the number of births one has to undergo.

As to four wombs (Yonis) one explanation can be the three genders,Male, Female and Neuter.

In this case what does Bhogar indicate?

The other explanation is the essence of Saiva Siddhantha.

Pasu, ( Jivatma, individual soul)

Pathi (Paramatma, the Brahman, Universal Soul without Attributes.

Paasam, the bond akin to Maya/Avidya of Advaita.

I am trying to get clarification on this

‘ஓ என்ற புள்ளியாகிய இறைவன் ஓம் என்ற பிரணவமாக பெரு வெடிப்பானான் . இந்த பிரணவம் அகார உகார மகார என்ற சக்தியாக விரிவானது . இந்த ஓங்காரம் விரிவடைந்து அகார உகார , மகர நாத விந்து சக்தியானது . . இது பஞ்ச வித்தாக , பஞ்ச பூதமாக விரிவானது . பஞ்ச பூதங்கள் நால்வகை யோனி எழுவகை பிறப்பாக இப்பிர பஞ்சமாக விரிவானது . இந்த பஞ்சபூத இறை சக்தி நமது புத்தியை செயல் படவைக்கிறது. இந்த இறை சக்தி பல வடிவாக இந்த பிரபஞ்சதில் உள்ளது அவற்றுள் மிக சிறந்த வடிவான ஒளி வடிவத்தில் இறைவனை தியானிப்போம் . இந்த விளக்கத்தில் காயத்திரியும் இல்லை சூரியனும் இல்லை

Reference and citation

http://www.siddharyogam.com/siddharphilosopies/gayathrimanthra

I have found,during my research into the so-called legends/stories(?) In Hinduism ,that the persons/events narrated in totally different contexts check out to be facts.

For example the 196 places visited by Lord Rama checks out when one hears the local legends and temple histories.

One such is the Temple at Thiripaingeli, about 20 km from Thiruchirapalli, Tamil Nadu, India.

Shiva In Thiruvannamalai.

Thirukkadavur , Tamil Nadu where Lord Shiva stripped Yama , the God of Death, of post to save His( Shiva) Devotee Markandeya who was destined to die at the age of 16, from Death, is also the Abode of Goddess Abhirami.
Now that the God of Death is stripped off his power to take away Lives as determined by Fate, how can people die?
The answer lies in Thirupaingeli, where Lord Shiva restored God of Death, Yama’s post so that the affairs of the world could continue.
In Hinduism, though it is stressed that even God can not change Fate,which is dtermined by one’s actions, there areinstances where God seems to interfere to shower His Blessings on His Devotee.
Again if one were to check the Puranas, one shall find a justification for this interfetence.
Seeming contradictions are lost in the larger scheme of things in the Universe.
In this case to create an Immortal to spread Dharma.
This temple is about 25 km from Srirangam, 23 km from Thiruchirapalli and is Just 6 km from Thiruvellarai ,where there is Temple built by Lord Rama’s ancestor Sibi Chakravarthi.
These two temples lie in the same route.
Buses bound for Thanjavur pass through Thiruvellarai.
One has to have either provate transport or engage an auto from Thiruvellarai.
This might cost Rs 150 to 200 to go to Thiruppaingeli and back to Thiruvellarai.
Buses are available at frequent intervals from Thiruchirapalli to Thanjavur or from Srirangam.
As this is the place where Yama regained his position, one may worship Shiva here to regain their lost their position,job and status.
‘Gneli, means Plantain tree.
It is a special plantain tree called Kalvaazhai, barren plantain.
There are a couple of huge plantain trees in a separate enclosure in the temple.
Legend has it and people who have followed it, assert that if a boy or unmarried girl performs parihara in the form of tying Thasli or Mangal Sutra to the tree their marriage plans shall fructify.
They have to do this and worship Shiva as Sotruvana Natha(one who is amidst a forest of Food).
This parihara is being performed everyday between 8 am and 12 noon.
There is also the interesting idol of Somaskandha along with Yama and Shiva in the Sanctum
This is quite rare.
Devi is called Thirupaingeli Amman.
The nearest airport is Tiruchirapalli.
Railway station Tiruchirapalli and Srirangam.
‘ There is Rathina Sabha in this temple also like Chidambaram. One time, Viyakirapatha munivar and Pathanjali Munivar went to Kailasam to see Shiva’s dance, that time shiva told, go to Chidambaram, there I will give my Nataraja Darshan. As per shiva’s words, they went to Chidambaram, Shiva gave his darshan to them on the day of thaipoosam. By hearing this incident, Vasista Munivar asked Shiva, “When I will see this Darshan in Chidambaram?” Shiva told him, “I will give Nataraja Dharshan to you in Gneelivanamagiya Thirupangneeli”. As per that, Shiva gave Nataraja Dharshan to Vasista Munivar in Rathina Sabha of this temple. …
Vayu Bhaghvan and Adiseshan had a dispute to find out who is superior, to prove the superiority adiseshan encircled the Kailasam, Vayu tried to remove this encircle by creating santamarutham (Twister). Because of the santamarutham, 8 kodumudigal (parts) fell from kailasam into 8 different places which are Thirugonamalai, Thirukalahasti, Thiruchiramalai, Thiruenkoimalai, Rajathagiri, Neerthagiri, Ratnagiri, and Suwethagiri. In this Suwethagiri is called as Thirupangeeli. Because this place came from Kailasam, it is called as Thenkailasam in Tamil.
To give boon to Markendaya to live forever, Shiva killed Yamadharman in Thirukadaiyur. Since yama died, people started living without death, world became over populated, there was no poojas in temple, all caste people forgot their duties, Bhoomadevi (Bhoodevi) codn’t bear the weight, entire world started suffering. But, Poojas were happening in only Thirupangeeli temple and no issues here. So Mahavishnu, Bramha, Bhoomadevi, and Shiva disciples all came to this temple and worshipped & requested Shiva to give Birth to yama. As per their prayer, Shiva gave rebirth to yama through pilathuvaram on the day of Thaipoosam. Shiva gave power to yama again, so he also called Adikaravallavar. (In Tamil, athikaram means power.)

Citation and reference.
<a href="http://www.gneelivaneshwarartemple.tnhrce.in/history

There are a few places in India which are reported to be quiet ancient, some of them to Billion years!
And these have been dated scientifically.
For example Thiruvannamalai 3.94 billion years, Thirupati 2100 million years.
Please read my posts on these places and more places similar to them.
And now there is an addition to this list.

The Temple for Vishnu at Srirangam ,is reported to be built by Rama,though many state that it was built earlier.
This period belongs to Treta Yuga, some 4,32,000 ago according to Indian Texts.
Historical dating of Lord Rama is around 5114 BC.
We may safely state that Srirangam belongs to 5114 BC, if not earlier.
References are found in Indian Texts that there is another temple which was built earlier by Lord Rama’s ancestor, King Sibi.
The same Sibi is mentioned as the one who parted with his Flesh to feed a Dove.
This has been mentioned in Tamil Sangam Literature, which is dated around 3000 BC.
But  the date of Sangam literature is pushed back by at least by 20,000 subsequent finding of the ruins of Poompuhar,Tamil Nadu.
Poompuhar’s period was much later than Sangam period!
The Tamil Cholas are referred to as the descendants of Ikshvaku Clan,to which Lord Rama belonged.
So the refernce to a temple earlier to that of Srirangam gains credibility.
The Temple of Pundarikaksha(Vishnu) is mentioned in Sangam Classics and also referred to in King Rajaraja’s inscriptions.

Rajaraja built the Thanjavur Big Temple.
He belongs to 1039 AD.
The place where the temple is was called Thiruvellarai. Even now it is called so.
Thiruvellarai is about 19 km from Srirangam and bus facilities are available.
Nearest Airport.  Thiruchirapalli.
Railway Station. Thiruchirapalli/Srirangam.
It is recorded in Srimad Bhagavadham that Rakshsas of the South,Rakshasa being a powerful race mostly settled in now sunk Lemuria, were inciting rebellion in the south of King Sibi’s Kingdom.
Sibi proceeded with his army to annihilate the Rakshasas but was thwarted by a wild Boar(Swetha Varaha, an Avatar of Lord Vishnu).
Sage Markandeya who was in meditation there advised Sibi that Sibi’s descendent (Rama)would take care of the Rakshasas and Sibi should build  temple for Vishnu and have His darshan.
This Sibi did and this is the Thiruvellarai temple.
Temple timings. 6 to 12 noon. 4 pm to 8 pm.
Contact. SRI Kannan +91 8760732566
As the Bhattars in charge of pooja perform duties by turn I have provided the permanent staff  number at the temple

The Main Deity is Pundaikakshan( Lotus eyed Vishnu).
‘ Goddess: Shenbagavalli, also called as Periya Piraattiyaar Lakshmi Devi. Seperate sannadhi for Thaayar. Utsavar thaayar is named as Pangajavalli.
Mangalasasanam: Periyalwar – 11, Thirumangai Alwar – 13, a total of 14 Paasurams. Perialwar – 71, 192 – 201, Thirumangaialwar – 1368-77, 1851, 2673, 2674
Prathyaksham for Periya Thiruvadi Garudan, Sibi chakravarthy, Bhoodevi (Bhoomi Piratti), Maarkandeya Maharishi, Lord Brahma, Rudhran (Lord Shiva).
Sri Pundarikakshan, Bhoomi Piratti, Periya piratti, Suriya and Chandiran and Aadisheshan are in human forms in the Moolavar Place.
Other shrines: Krishna, Vishwaksenar, Nammazhwar, Chakarathazhwar, Nadhamunigal, Kulasekara Azhwar, Thondarippodi Azhwar, Andal, Ramanuja and Manavala Mamunigal.
At the very entrance are the 18 steps reminding one of the 18 chapters of Bhagvat Gita given to us byPundareekakshan.
After this, one comes across 4 steps that are considered equal to the 4 Vedas to reach the Bali Peetam.
From here, one enters the Perumal sannidhi by ascending 5 steps representing the PanchaBhoothams (Fire, Water, Space, Air and Earth) and crossing theNaazhi Kettaan Vasal.
Here there are 2 gates Dakshinaayana Gate and Utharaayana Gate which are alternately used during the Dakshinayana/ Utharayana 6 month periods.
One climbs further 8 steps remind one of Ashtaaksharam
Thereafter one comes to the 24 steps reminding one of Gayathri Mantram to arrive at the sanctum sanctorum,where Senthaamarai Kannan (Pundareekaakshan) stands with His consort Pankayacchelvi Naacchiyaar.
Legend has it that all the Vaishnavas who perform daily poojas in temples in south are originally from Thiruvellarai.
The sanctum sanctorum has two entrances namely Utharayana Gate and the Dakshinayana Gate as in the Sarangapani temple at Kumbakonam. Utharayana Gate is open from the Tamil month of Thai (Capricorn) until the month of Aadi (Cancer), i.e., from Jan 15 to June 15 approximately and from then on, the Dakshinayana Gate is open.
In the human life, there are two separate entrances, one for entering into the life and the other for exiting out of it. We would be able to feel the presence of Paramaathma in both – while entering into the life and while exiting out of it. The two gates represnt this. The Utharayana Gate is the entrance through which all the Jeevathmas enter into the world as a human-being or as a non human-being and is the place of “Lord Guberan”, the God of wealth. The Dhakshinayana Gate is the entrance to the death and it is the place of Lord Yama, the king of Naragam. The Lord is ‘Suriya Narayanan’ during Utharayanam and is ‘Govindan’ during Dakshinayanam.
Apart from Utharayana and Dakshinayana Gates, the sanctum sanctorum has one more entrance called ‘Naazhi Kettaan Vaayil’ where it is believed that the Lord was intercepted and questioned by his consort, upon his returning home later, after his sojourn. Even today, during the festivals, after completing the trip outside, Perumal has to account for his time to his consort by informing the time he started, the places he visited etc., at this gate in order to gain entry into the temple.
A Temple tank Swastik Kulam (pond) or Maamiyaar -Maattu Penn (Mother in law – Daughter in law) theertham, maintained by Archeological Survey of India (ASI) is outside the temple on the south-eastern side. The Swasthik shape of the tank makes it possible that people bathing at one ghat cannot view any other ghat. There are beautiful sculptures in the pillars above the steps.
In front of big pillar in this temple, when we make any sound, it replicates and echo around the temple in the inner prakaram. Because of this, some of the paasurams in Divyapprabhandhams are recited for 2-3 times.
There are two cave temples in the rocks, one of them belongs to the period of `Pallava Malla’ Nandivarman II and another belongs to the period of Rajaraja 1. There is another cave temple carved out of a rock known as Swedhagiri where Lord Siva, known as `Vada Jambunathar’ and Pundarikaksha are enshrined.

Citation and reference.
https://shanthiraju.wordpress.com/2007/10/24/thiruvellarai/

Thirukkadavur, the place from Lakshmi can not be moved from or will not leave is dedicated to Amirthakadeswarar, Shiva, who has Amirtha, nectar.
Those who worship Him would gain the liberation of the Soul.

As usual, the abstract meaning got lost and people throng this place for longevity.
Though it is granted, the real benefit is removal of Human ignorance that he is limited and mortal.
Here Shiva as Ishwara helps one transcend the fear of death and guides one in the path of Knowledge and Liberation.
People have their Shastiapthapoorthy/sathabhishekam ( completion of 60/ 80 years).
This is done throughout the year.
Interesting to note is that the Lord’s consort Devi called as Abhirami wields equal if not more power than Ishwara who stripped Yama, the God of Death of his power to take away Lives.
This to save Shiva’s Devotee Markandeya.
Markandeya became immortal and  is among the Immortals of Hinduism.
Please read my post on the Immortals of Hinduism.
Devi Abhirami rushed to the rescue of her devotee Abhirama Bhattar by displaying Her Earrings in the sky because,In the Divine Ecstasy of watching Abhirami mentally, he declared a New Moon Day( amavasya) as Full Moon Day , Pournami!
Abhirami Bhattar had no male child.
His great great grandson through his daughter is working in the Temple.
This information is to show that the incidence relating to Abhirami and  Abhirami Bhattar is not a story.
The Deity is my personal Deity and   I visit her when I want to see Her.
No prayers , just to look at Her.
As a a spin off , I would find my problems or issues sorted out before I return home.
There is the old Smasana, the Burning Ghat where Shiva is present and one must not miss it.
The Temple is open between 6 am and 1230 om and between 4 and 8 pm.
For assistance one may contact 04364 287784,
+91 9840470591, 94433 98591
Swaminatha Gurukkal/ Ravichandra Gurukkal.

Ancient Temples of India have stories to convey, but they are not stories but facts corroborated by internal and external evidence.
Events narrated in different Puranas and Ithihasas check with the local sthala puranas. Sthala Puranas are local legends associated with the temple present in the city.

They appear to be stories but in reality it is History.
This, I found out while researching on the places visited by Lord Rama.
The basic text for Ramayana is Valmiki Ramayana.
I also visit temples often to find out more about history.
During the time I was figuring out the places visited by Lord Rama , I found some sthala puranas of temples to be quite outrageous at the first look when compared with the text of Valmiki Ramayana.
Rama is believed to have performed Tharpan for Jatayu at Vaitheswaran koil in Tamil Nadu.
And there is another temple in Andhra Pradesh where Rama performed Tharpana for Jatayu!
Looked ludicrous. .

On checking Valmiki Ramayana , I found that Ravana cut the wings/feathers of Jatayu one by one.
Jatayu persisted and flew despite losing wings/feathers and Lord Rama seems to have performed Sraddha/Tharpan at each place where the feather had fallen!
In Kanda Purana in Tamil Lord Subrahmanya,Karthikeya annihilated the Rakshasas Sura padman and his brothers at Thiruchendur, Tamil Nadu.
The Devas prayed Lord Shiva to relieve them of the sufferings they were being subjected to by Sura Padma and Shiva proomised to take action.
Then SUBRAHMANYA was born.
He was presented with a special weapon by Devi.
Then He went on to annihilate Sura at Thiruchendur.
Look at the places in the above sequence
Palani Saravana  Poigai where Muruga was born,
He was given the Vel, Spear at Sikkil Tamil Nadu.
The place the Devas prayed Shiva was at Thiruverumbur,.
These form a logical sequence.
The temple at Thiruverumbur is very anciet and this was where Devas prayed to Lod Shiva.
Thiruverumbur means city of Ants!
The devas were aoprehensive that the Asurasigjt find out about their intentions to pray to Shiva and prevent and they assumed the form of Ants to prevent detection.
As the SHIVA LINGA was made of Anthills, it might slip if people try to climb.
This is also a reason for Devas assuming the Form of Ants.
At Thiruverumbur one finds the Linga to be slighly tilted and the Shiva Linga is made of Anthill.
Onle the base is made of Stone.
So there are no Abhishekas excepting Tailakkaapu , anointing with oil.
The temole is about an hours run from Thiruchirapalli and there are a lot of Buses on the Chennai route where the town lies.
Airport.  THIRUCHIRAPALLI.
Railway Station.. Thiruverumbur/ Thiruchirapalli.
The temple is believed to cure mental tension.
There is a small idol of Kasi Viswanatha Linga behind the Sanctum of Thiruverumbur Shiva Ling.
There is a small slit at the top of the sancrum at the back.
Sun’s Rays kiss the Viswanatha as Linga for apbout 15 minutes and it does not touch the idols adjacent to Kasi Viswanatha.
I observed this between 845 and 9 am.
‘ The temple’s main shrines and its two prakarams (outer courtyards) are on top of the hill, while a hall and the temple tank are located at the foothills. Shiva is believed to have transformed himself into an ant hill and tilted his head at this place to enable ants to climb up and worship him. Erumbeeswarar is revered in the canonical 7th-century Tamil Saiva work the Tevaram, written by Tamil saint poets known as nayanmars and classified as Paadal Petra Sthalam.

The temple is one in a series built by Aditya Chola (871-907 CE) along the banks of river Cauvery, to commemorate his victory in the Tirupurambiyam Battle. It has several inscriptions from the Chola Empire dating back to the 10th century.[1] The temple has been declared a protected monument by the Archaeological Survey of India and is locally referred as “Kailash of South India”.

Erumbeeswarar temple is located atop a 60 feet (18 m) hill with a flight of granite steps to the top. Since the temple is atop a hill, it is locally called “Malai Kovil” (meaning hill temple). The temple complex has two prakarams (outer courtyard) and a two-tiered rajagopuram (gateway tower).[3] The central shrine faces east and holds the image of Erumbeeswarar (Shiva) in the form of lingam made of mud mound. The granite images Ganesha (son of Shiva and god of wisdom), Murugan (son of Shiva and god of war), Nandi (the bull and vehicle of Shiva) and Navagraha (nine planetary deities) are located in the hall leading to the sanctum. As in other Shiva temples of Tamil Nadu, the first precinct or the walls around the sanctum of Erumbeeswarar has images of Dakshinamurthy (god of knowledge), Durga (warrior-goddess) and Chandikeswarar (a saint and devotee of Shiva). The central image of Erumbeeswarar is made of mud mound and is referred by other names like Erumbeesar, Mathuvaneswarar, Manikoodalachapathi, Piplikesvarar and Manickanathar. The inscriptions in the temple refer Erumbeeswarar as Thirumalai Alwar, Thiruverumbur Alwar and Thiruverumburudaya Nayanar. The shrine of the consort-goddess Narunguzhal Nayagi Amman, facing south, is located in the second precinct of the temple. The second precicnt is surrounded by granite walls. Narunguzhal Nayagi Amman is referred by other names like Sugantha Kuzhalal, Soundra Nayagi, Madhuvaneswari and Rathnambal.
According to Hindu legend, there lived a demon (asura) Tharukasuran, who conquered Prithvi (earth) and Svarga (heaven). Indra, the leader of celestial deities and other gods suffered at the hands of Tharukasuran and sought the help of the creator-god Brahma, who asked them to worship Shiva in Thiruverumbur. In order to deceive Tharukasuran, the devas transformed into ants and reached the temple. Since the surface of the lingam (aniconic form of Shiva) was slippery, the ants found it difficult to climb up and worship. Shiva transformed himself into an ant hill and slid his head, which enabled the ants to climb and worship. Hence the name Erumbeeswarar is derived from Erumbu meaning ant and Easwaran referring to Shiva.[4] This is one of the three places where Shiva slid his head for his worshippers, the other two being the temples at Virinjipuram and Thiruppanandal. The temple is also referred as Rathinakoodam, Thirverumbipuram, Erumbeesam, Brahmapuram, Laskhmipuram, Madhuvanam, Rathnakoodapuram, Manikoodapuram and Kumarapuram in various religious literature.[5] The temple is locally called as Kailash (the abode of Shiva) of South India.
Citation and reference.
https://en.m.wikipedia.org/wiki/Erumbeeswarar_Temple

Apart from the Spirituality surrounding Indian Temples, they are poems in Art.
They were built thousands of years ago.
They had very precise plans as laid out in the Agama Sastra which is dated back to 5000 years at a conservative estimate.
(Please check my post on Agamas)
They have withstood earthquakes. The Thanjavur Bid Temple has withstood as many as five earthquakes.
These temples were astronomically oriented.
Somecof them aligned to Winter Solstice , some Summer Solstice.

Some group of temples are Geometrically aligned.
Kanchipuram, Thiruvanaikkaval and Kalahasthi lie in a straight line in the same lattitude.
Some of them drip water on the Idol in the Sanctum.
Some idols change colors ,in some cases, as many as Five times a day.
Suns Rays fall at a particular date at a particular time on the Deity.

Shadows of the top portion fall at the base of the Temple.
There is a temple of Shiva which disappears into sea only to reappear in the same day.
The idols receive light  where there is no light source.
Some temples vare builtvin the plains, some in the forests,some near the sea and in the sea and some in the mountains.
And some in the cave.
The building of a temple in a Mountain is an arduous task.
There are many temples in the mountains, hillocks.
Though therecare a lot of temples built on mountains , they are single temples wit a Single tier of construction.
That is you would find Temples in a Mountain with deity installed atop the temple, though there might be other temples , either at the base or on the way to the top.
But there is a temple where there is a two tier construction, with one temple built on top of the other.
And this in a Single Rock!
This technic of carving out temples in a mountain was
Popularised by Emperor Rajaraja Chola in 1039 AD.
However even he could not build a two tiered temple on A Rock.
Yet we find the Rockfort Temple , Thiruchirapalli as a lone examplecof a two floor temple on a Rock.
The lower one is dedicated to Lord Shiva and the Top to Lord Ganesh.
These two temples lie on a single Rock.
The Shiva temple called as Thaayamaanavar is the first temple as you climb and lies on to youvright from the steps.
You have to retrace your steps to climb up to see Lord Ganesh which is also on the Same Rock.
Imagine building on a Rock by carving and that too two temples and one of them, Thaayamaanavar , is so designed that the Sun’s rays fall at the feet of Shiva Linga on three days of a year( panguni 23,24 and 25th- end March , early April), through an aperture of one and a half feet by two feet!
And the rays have to travel about 60 feet bypassing the Dwajasthamba and enter the Sanctum, Garbhagruha!
How to reach Thiruchirapalli.
Airport . Thiruchirapalli, Tamil Nadu.
Railway Station.  Thiruchirapalli.
Bus Station.  Thiruchirapalli.
Deities. Ganesh Uchipillayar meaning Ganesh at the Top.
Thaayamaanavar, Shiva LINGA, who served a pregnant woman by delivering her child.

Image Credit. Rockfort Temple Full View.
http://www.eambalam.com/samaagamaa/know.php?id=1&subid=4&subsubid=33

Ganesha is the primary Deity of Hinduism.
One may have the Trimurthis, Brahma, Vishnu and Shiva as the pillars of Hindu Dharma, yet it is Lord Ganesha who has the right of first pooja in every auspicious occasion.
He is the remover of obstacles both empirical and transcendental.

Image credit. Official website Trinetra Ganesha Ranthambore.
At the empirical level , he removes obstacles that occur and appear to be beyond one’s control.
He is the sonn of Uma, consort of Lord Shiva.
He is the nephew of Lord Vishnu and the elder brother of Lord Subrahmanya.
He is decribed as celibate in the South, though there are a few temples where He is with His two Consorts Siddhi and Buddhi.
In North India He is portrayed with Siddhi and Buddhi.
Siddhi is the personification of Spiritual attainments while Buddhi is the Discriminating organ of Humans at a higher level than Intellect.
At the transcendental level He removes ignorance and guides one in the path of self realisation.
His shape resembles OM, Pranava.
Vedas have dedicated an Upanishad to Him, Ganesha Upanishad.
He represents the Yogic principles and the Great Tamil Poetess Avvayaar had written a Yogic Treatise on Ganesha, Vinayakar Agaval.
He is the most easily accessible God.
He does not need a temple.
A Banyan Tree would do.
He can be found on the banks of rivers/tanks.
One can never find an Indian city or village without a Ganesha.
His worship is very simple.
No need for idols even.
Turmeric moulded in His shape would do.
Instead of flowers  Grass would do.
Howold is Ganapati worship?
It is older than Vedas.
His worship is found in ancient civilisations.
The oldest Ganapati temple , according to archeology, is in Tamil Nadu, dating back to 4 century AD.
Shall write on this later.
But considering the reference to Ganesha in the Vedas, Indian literature and the presence of Ganesha in ancient civilizations, there should be older temples.
Now there is ancient Ganapati Temple in Rajasthan which is reported to be 6500 years old.
Lord Krishna is said to have invited Him to attend his(Krishna’s wedding) with Rukmini.
This is the Trinetra Ganesh Temple at Ranathampore.

‘ It is believed that the temple received the wedding invite of Lord Krishna and Rukmani’s marriage some thousands years back and since then, the people send their wedding invitations to the god. Ranthambore Ganesh Temple is around 6500 years old, visited by approximately one million people over 3-4 days during Ganesh Mela, held every year during Ganesh Chaturthi.

‘ The Trinetra Ganesha Temple in Ranthambore, Rajasthan is one the most well known oldest temple in Rajasthan and is the only temple in the world that contains all the family of the Lord Ganesha. The temple is arranged in the radiant fortress of Ranthambore. This temple is arranged at a separation of 12 kms from Sawai Madhopur.

The story of this temple goes over to the year 1299 when a war broke out between King Hameer and Ala-ud-din Khilji at the Ranthambore fortification. The war proceeded for quite a while, and the sustenance stock of King Hameer was running low. Ruler Hameer was a vigorous enthusiast of Lord Ganesha. In the middle of every issues and strains, he always remembered to worship Lord Ganesha. Ruler Hameer saw Lord Ganesha in his dream and the Lord made a guarantee to him that all the issues that he was confronting would be sorted by the morning. In the morning, a symbol of Lord Ganesha as Trinetra (three eyes) was found embossed in one of the fortification’s dividers. As guaranteed by Lord Ganesha an inexplicable occurrence happened and the war got over.’

The temple is about 12 kms from Sawai Madhopur and is well established in Ranthambhore fort.

There are mainly five types of aartis taking place every day in this well known temple – Prabhat Aarti (early morning aarti), Sringar Aarti at 9 am, Bhog at 12 noon, Sandhaya Aarti during Sunset (6:30 in the Summer and 5:45 in the winters) and Shayan Aarti taking place at 8 pm. This is a prayer Corus followed by the priests of the temple and the devotees here.

People send their wedding invitations to the god. Ranthambore Ganesh Temple is around 6500 years old, visited by approximately one million people over 3-4 days during Ganesh Mela, held every year during Ganesh Chaturthi.

You can mail your letters or marriage invitations to Lord Ganesha at the address mentioned below:

Sanjay Dadhich,
Dadhich Sadan,
Opp. Hotel hill View Ranthambore Road,
Sawai Madhopur (Rajasthan) 322021.
Landline No : +91 7462 220 655, +91 7462 228 01.
Mobile No : +91 9414 045 263, +91 9784 407 076.
NOTE:  Please send your marriage invitations 15 days prior to the occasion so that it can be offered to Lord Ganesha in time.

Citation and references.
Https://www.tourmyindia.com/blog/most-famous-ancient-ganapati-temples-in-india/

http://www.trinetraganesharanthambhore.com/temple-history.html

Pandavas’ mother Kunti begot them by chanting the Mantra taught by Sage Dhurvasa, a sage who remains immortal even after the second Pralaya,the withdrawal of the Universe, when only Vishnu remains in yoga Nidra.

Sages Markandeya and Dhurvasa remain with him, along with the Saptharishis.

Shiva Linga changing colors Five Times a Day details.

Image Credit.http://templesoftamilnadu.co.in/olympus-digital-camera-8-2/

Image 2,Thirunallur Kalyana Sundareswarar Temple Gopuram

Image 3.Thirunallur Shiva where Satari, Shivas feet offered to Devotees Head

Image credit for 2 and 3.

https://hiramprakash.wordpress.com/2015/05/13/thirunallur/

Kunti Had three sons,

Yudhistir, son of Yama, God of Death/Righteousness and Dharma, representing ether,

Bhima, through Vayu, air,

Arujuna through Indra, chief of Devas and god of thunder,rain and lightening,

Matri, the other wife of Pandu, who was given the mantra by Kunti, gave birth to Nakula and Sahadeva through  Ashinikumaras, Devas for Medicine,which is an attribute of Earth, Prithvi.

And Kunti begot Karna before she was married through SUN, Surya, representing fire.

Though this was due to the Power of Mantras getting progeny through direct contact with the five elements, Earth, Water, Fire, Air and Ether, it is not natural and as such is a Sin.

This sin is to be atoned.

On the advice of Sage Narada, Kunti had her sins expiated by worshiping Shiva as Kalyana sundara  at Thirunallur, Thanjavur District, Tamil Nadu.

This lies near Papanasam, enroute from Kumbakonam to Myiladuthurai.

Airport.Thiruchirapalli.

Railway Station.Kumbakonam , Myiladuthurai.

One can catch a bus from either of these towns and get don on the main road and has to travel aout 4 Km.

Local conveyance is scarce.

Personal conveyance is preferable.

Moolavar.kalyana Sundaresarar.

Consort.

Those born in Magam star pray here to realize their wishes.  Also pregnant women pray here by conducting the bangle ceremony for safe delivery.

According to scriptures, the devotee will derive equal benefits by having a bath in the tank of this temple as having one in the Mahamagam tank in Kumbakonam.  Kundhidevi mother of Pandavas incurred dosha as she had children with  Panchaboodhas.  She approached Maharshi Naradha for a solution.  Naradha suggested that she should bathe in seven oceans for relief.  When Kundhi Devi pleaded her inability to do so as women, Narada suggested that she should worship Lord Kalyana Sundareswarar and he would offer the next suggestion then.  Before Kundhi finished her prayers here, Narada brought the waters of the seven oceans (Saptha Sagaram) to the tank in the temple.  Kundhi belonging to Magam Star bathed in the tank and was relieved of her dosha.  Thus the Nallur temple tank derived equal importance as that of the Kumbakonam Mahamagam tank offering high benefits to the devotees, according to scriptures.
Lord Kalayana Sundareswarar appears in five different colours each day – copper, pink, golden, emerald green and one that could not be named or recognized.  Hence, is praised as Panchavarneswarar – God of five colours.
Lord granted His Feet Darshan (Pada darshan) to Saint Tirunavukkarasar.  Hence, the tradition of Sadari blessing as in Vaishnavite temple came into practice here too. 

Mother Ashtabuja Makali – Mother with eight hands blesses the devotees in the temple.  Somaskanda Murthy of the temple is a replica of the one in Tiruvarur temple.  During Masi Magam day in February-March, He comes in procession in the prakara.  During the procession, though devotees fan Him for the heat, we may observe pearls of sweat on the idol.
It is said that the Vilwa tree of the temple is the first one on earth, hence called Aadhi Tree.  It would be a unique luck of those praying the Lord with the leaves of this tree.
Lord Gana Natha blesses here in the form of a Balipeeta at the entrance of West Tower.  It is only in this temple and in Kasi-now Varanasi, Gana Natha graces in this form.  A special puja is celebrated annually for Gana Natha.  People of this place and those around offer the one time milk they get from their cows for abishek.  But devotees cannot see this puja.  Amarneedhi Nayanar one among the celebrated 63 Nayanmars was granted salvation by Lord in this temple.

During the divine Shiva-Parvathi wedding in Mount Kailash, the place went down due to the heavy weight of the presence of all the beings to have this darshan.  To balance the level of the earth, Lord Shiva sent Sage Agasthya to South.  The sage had to sacrifice his wish of witnessing the wedding.  Lord assured him that He would grant the wedding darshan to him in this holy place.  Enjoying the divine darshan here, Sage Agasthya installed a Linga right of the Sundaralingam for his worship.  That Linga is behind the presiding Linga..

Citation and reference.

http://temple.dinamalar.com/en/new_en.php?id=367

Ahobilam in Andhra Pradesh( is it Telengana now?),is the place where Lord Vishnu is reported to have slain Hiranyakasipu by taking the Avatar of half man half beast , Narasimha.
There are nine Narasimhas, Nava Narasimhas in Ahobilam.
I had written on Ahobilam from the perspective of a visitor so that people may get  travel information .
But I wanted to examine the history of the temple as this runs contrary to the fact mentioned  in Puranas about Nrusimha Avatar.
There is a temple in north India,where Narasimha is reported to have slain Hiranyakasipu.
Why then there is a temple in deep down south of India?

Puranas do not lie as they are facts and I have found so during my research into Hinduism during the past seven years.
Neither do the sthalapuranas.
So I checked facts.
It comes to light that though the Narasimha Avatar took place in the North, it was re enacted at Ahobilam by Lord Vishnu at the request of Garuda, Lord Vishnu’ s mount.

The Mountain range is called even now as Garudadri.
This temple enacts the Nrusimha Avatar exactly as it took place earlier even to the minute detail of Vishnu’ s palms being stained with the blood of Hiranyakasipu!

‘ Aho Veeryam Aho Souryarn Aho Bahuparakramah
Naarasimham Param Daivam Ahobilam Aho Balam.
The other version is that because of the great cave, the Ahobila, where Garuda worshipped, did penance and realised the lord, the place itself has come to be called Ahobilam. The Ahobilam ‘Kaifiyat’ gives support to this legend. (The Ahobilam Kaifiyat forming part of Mackenzie collections gives very valuable information regarding the Ahobilam temples. Kaifiyats – the digests from ‘Kaviles’ or village registers containing information on the political, social, religious and other conditions of the villages in Deccan were prepared by Pandits and Mussadis working under Col. Mackenzie.) The Ahobilam Kaifiyat is in Telugu and available in the State Archives at Hyderabad (vide “Ahobila Narasimhaswamy temple” – Monograph by P. Sitapati, Commissioner of Archives).
As per this record, “On one of the mountains in the Nallamalai hills range, eight amadas from Srisaila Kshetra, Garuda commenced silent penance to obtain a vision of Lord Narasimha who destroyed Hiranyakasipu. The Lord in his grace, after long years of the tapas of Garuda, manifested Himself in the cave of a mountain”.
“Ten ‘Paruvus’ to the north-east of the mountain, where Garuda was doing penance, a vision of His manifestation was then granted to Garuda, who after obtaining a sign of the location of the mountain-cave, gladly traveled thither and saw the embodiment of the Sathsvaroopa,’ Mahapurusha, Lord Jwalanarasimha – not easily accessible to common people. Garuda then worshipped the Lord and praised him that ‘Ahobilam is Mahabalam’ (Ahobilam is a great sustainer with strength). The Lord’s Divya Mangala Vigraha was worshipped by him with several sthotras- Garuda then considered himself as blessed after a vision of the Lord. This divine place thereafter obtained the deserving name of Ahobilam”.
“The mountain on which Garuda performed tapas became famous as Garudachala. In the days of yore when truth and dharma prevailed, great heat was observable near the mountain- cave of Ahobila; according to legend when green grass was put in the cave, it would catch fire and smoke would be emitted. Several great Rishis lived there for a time; after sometime with the knowledge that great places would become common Janapadas in the Kali age, they left for northern lands, covering up the Narasimha cave with boulders. Traditionally therefore this place is being called the Narasimha Kshetra. There are thus nine Narasimha places, Nava-Narasimhas; Rishi- installed and worshipping areas:
Jwala Ahobila Malola Kroda Karanja Bhargava
Yogananda Kshatravata Pavana Nava Moorthayaha.
The Nine Narasimhasthalas are :- 1. Jwala Narasimha 2. Ahobila Narasimha 3. Malola Narasimha 4. Kroda Narasimha 5. Karanja Narasimha 6. Bhargava Narasimha 7. Yogananda Narasimha 8. Kshatravata Narasimha and 9. Pavana or holy Narasimha.
…..
1. BHARGAVA NARASIMHA SWAMY
The Bhargava Narasimha Swamy is situated at a distance of two kilometres from the Lower Ahobilam, on a hill, near the sacred pond, known as ‘Bhargava Theertham’, where Bhargava Rama performed his penance. Hence the Lord of the temple is known as Bhargava Narasimha Swamy.
2. YOGANANDA NARASIMHA SWAMY
This temple is to the south-east of Lower Ahobilam at a distance of 2 kilometres. The popular legend is that after killing Hiranyakasipu, Lord Narasimha taught Prahlada several yogic postures. Therefore, the Lord in this aspect is called Yogananda Narasimha.
3. CHATRAVATA NARASIMHA SWAMY
About three kilometres from lower Ahobilam, the image of the deity is installed under a peepal tree, surrounded by thorny bushes. Hence, the Lord is called as Chatravata Narasimha Swamy.
4. AHOBILA NARASIMHA SWAMY
The temple, situated on the Upper Ahobilam, at a distance of eight kilometres from the Lower Ahobilam, is the main temple and the earliest of all the nine temples there. The Lord here appears in his fierce aspect, called Ugra Narasimha, who is the presiding deity of the temple and is known as Ahobila Nrisimha Swamy. It is firmly believed the Lord Narasimha was ‘Svayambhu’ (self-manifest) here.
5. KRODAKARA (VARAHA) NARASIMHA SWAMY
The temple of this Lord is one kilometre away from the main temple of Ahobila Nrisimha Swamy on the Upper Ahobilam. The image of the deity has the face of a boar (varaha or kroda) and the Lord is seen along with his Consort, Lakshmi. Hence the Lord of the temple is known as Krodakara (Varaha) Narasimha Swamy here.
6. KARANJA NARASIMHA SWAMY
This shrine is situated at a distance of one kilometre from the Upper Ahobilam and one furlong from the road leading to Lower Ahobilam. The image of the deity is installed under a tree, called ‘Karanja Vruksham’. Hence this Lord is called Karanja Narasimha Swamy.
7. MALOLA NARASIMHA SWAMY
Nearly two kilometres from the main temple of Upper Ahobilam, is the famous shrine of Malola Narasimha Swamy. The deity here appears in ‘soumya’ (graceful) form. As Lord Narasimha is seen with his consort, Lakshmi, He is known as Malola Narasimha Swamy. The word ‘Malola’ means beloved to Lakshmi (Ma=Lakshmi, Lola= beloved). It is said that the ‘utsavamoorthi’ of the Lord appeared to Srimath Adivan Satakopa Jeeyar, the first Jeeyar of Ahobila Mutt. Right from the founder, i.e., the first Jeeyar of Ahobila Mutt down to the 44th pontiff, Srivan Satakopa Sri Vedanta Desika Yatheendra Mahadesika, the present jeeyar, the utsavamoorthi of Malola Narasirnha Swamy is worshipped and it is taken by them whenever they are on religious tours, visiting the villages every year. Recently, the 45th Jeeyar Srivan Satakopa Sri Narayana Yatheendra Mahadesikan has taken over the worship.
8. JWALA NARASIMHA SWAMY
The temple of Jwala Nrisimha Swamy, lies higher up the above temple, on a hill called, ‘Achalachaya Meru’. This is about four kilometres from the Upper Ahobilam temple. This place is said to be the actual spot, where the fierce anger of the Lord reached its culmination when he tore Hiranyakasipu.
9. PAVANA NARASIMHA SWAMY
Nearby the above temple, is the shrine of Pavana Narasimha, on the banks of the river, Pavana and it is about six kilometres from the Upper Ahobilam temple. Hence the Lord of the shrine is known as Pavana Narasimha Swamy.
In addition to the shrines mentioned above, there is a famous shrine dedicated to God Narasimha Swamy in the Lower Ahobilam, which is popularly known as Prahlada Varada Sannidhi. The other objects of this place are ‘Ugra Sthambham’ and ‘Prahlada Mettu’.
(a) UGRA STHAMBHAM
At a distance of eight kilometres from the Upper Ahobilam temple, we can see a cleft of the mountain dividing it into two visible parts. It is a long-held view that from the cleft, the Lord appeared in the form of Narasimha and this cleft is known as ‘Ugra Sthambham’.
(b) PRAHALADA METTU
The small shrine, situated in a cave on the hill, is in between Ugra Sthambham and the Upper Ahobilam. It is dedicated to Prahlada Narashimha Swamy. The image of the Prahlada is installed in a small cave.
There are a number of holy ‘theerthas’ (water ponds) round this place. Of these, Rakthakundam is the most important. It is stated that Lord Narasirnha after killing the demon Hiranyakasipu, washed his hands in this ‘theertham’ and hence the water is still reddish in appearance. (History of the cult of Narasimha in Andhra Pradesh by Dr. M. Narasimhacharya).
Citation and references.

http://www.ahobilamutt.org/us/information/visitingahobilam.asp

Image credits.
http://www.tirthayatra.org/ahobilam/

http://nirushiman.blogspot.in/p/ahobhilam-also-known-as-ahobalam-is.html?m=1

I have been often asked how Sanatana Dharma spread throughout the world.

My answer is that in the early days , going back to about Million years  Sanatana Dharma was the only way of Life throughout the known Landmass.

Please read my articles on Lemuria ,Tamils, Rig Veda composed in Arctic,Ramas Empire extended throughout the world,Dweepas. Chandragupta empire and more articles.

United Kingdom Mao

The earth was described as  consisting of Seven Islands, Saptha Dweepas.

Seven ancient Islands of Earth.

They are,

Jambuu Dweepa,

Plaksha Dweepa,

Saalmalii Dweepa,

Kusa Dweepa,

Krouncha Dweepa,

Saaka Dweepa and

Pushkara Dweepa.

Now landmass had changed, new political  Maps are in place.

And now many Indians live abroad and it is heartening to note that many still follow the karmas like Sandhyavandan,Tharpan,Sraddha and other religious practices ordained by the Sastras.

They have difficulty in reciting Sankalpam, right determination before any religious occasion.

I had written on Sankalpa in the US..

Now I am proving Sankalpa for UK.

Use appropriate Year,Season, Month, Thithi(waxing and waning of the Moon), Nakshatra(Star), the occasion for which the Sankalpa is made, y referring to Panchanga.

‘Shalmali dhweepe vinyaschitha paschima dhik bage samudra madyasthitha brihadharanya kshethre , …………..( name of the city) maanagare.

Vedic texts speak of Reality, the underlying and immanent Principle as with out Name and Form.
This aspect of Reality is called Nirguna Brahman, Devoid of Attributes.
However as Reality is something to be realised, the Vedic people understood the difficulty of realising an Attribute- less Reality.

A Reality that can not be realised is a mere academic exercise.
As Hinduism addresses the issue of Life and Death in a practical way, it does not stop with mere abstractions, though it may appear so.
If Reality has to be known it can be through two sources.
One is by Knowing  ( mind) and another is by
Experiencing.
Knowing belongs to mind while experiencing is of the realm of the Heart (heart)
Realising Brahman through Experience is through the Bhakti Yoga, Path of Devotion.
This calls for total surrender to God.
But human mind being what it is , is never satisfied with following something without knowing it to be true.
This, knowing well that knowledge is relative and not entirely dependable.
So human mind seeks confirmation by the Mind.
Mind, to understand some concepts needs some thing to concentrate upon for mind can not concentrate and operate in a vacuum.
So two aspects of Reality  are explained in the Vedas.
One, the Nirguna Brahman without Attributes and another Saguna Brahman with Attributes.
This Saguna Aaradhana or worship ls worship of Gods be personifying them with Human Attributes in Perfection.
Therefore Nirguna and Saguna Brahman worship are recimmended to suit individual dispoilsitions.
One would find, in Hindu prayers, complete exposition of attributes to one God in Saguna Form of Worship.
In some prayers the Nirguna Brahman is worshiped that is ‘without Attributes’
But there are some Mahamantras which contain both Saguna and Nirguna worship.
For example, the Lalitha Sahasranama has both Saguna and Nirguna worship.
In the Vedic texts one finds this format in Sri Rudram addressed to Rudra, an aspect of Siva.
Contrary to what many think the SriRudram also addresses the Nirguna Brahman.
This is the reason why it is called as a Mahamantra.
In Sri Rudram the Universal Reality is invoked.
In later parts the Saguna asoect is worshiped.
As Sri Rudram contains both forms of worship, it is chanted while performing Abhisheka, bathing the Deity,irrespective of the Deity.
It may be Ganesa  , Subrahmanya  or  Devi.
Strictly speaking Vishnu Abhishaka is to be done with Sri Rudra aling with Purusha suktha, Narayana, Vishnu, Sri and Durga Suktha.
Some Vishnu temples avoid SriRudram.
All Abhisheka must be performed with the Five Sukthas and Sri Rudram.
Here below is an excerpt from Sri Rudran that addresses the Universal Reality.
‘ Original text (TS iv.5.5) 5th Anuvaka

namo bhavāya cha rudrāya cha
namaḥ śarvāya cha paśupataye cha
namo nīlagrīvāya cha śitikaṇṭhāya cha
namaḥ kapardine cha vyuptakeshāya cha
namaḥ sahasrākṣāya cha śatadhanvane cha
namo girīśāya cha śipiviṣṭāya cha

English Translation:

Prostration to the one who is the most dear (pleasant), to the one who is the most dreaded terroriser (frightening).
Prostration to the one who kills living beings with arrows, to the Lord (benefactor) of all living beings.
Prostration to the blue-necked one (disfigured (discoloured) naturally), to the one with whitened throat (throat smeared with Bhasma (ash); disfigured (discoloured) artificially).
Prostration to the wearer of matted tangled locks of hair, to him of shaven beard.
Prostration to him of a thousand eyes (view from one point to everywhere), to him who has the capability of hundred bowmen (view from everywhere to one point – concentration of the view from all directions.

* I began this article with the intention of writing on the benefits of Rudram and why Rudram is a Maha Mantra, on the request of a Reader but ended up with this article.
Shall write on Benefits of Rudram shortly.

True History of India, when one unravels it from the lies labelled as History of India by outsiders, is amazing and at times shocking.

I had written about the lies on India being a superstitious and barbaric country ,Hinduism just 5000 years old Tamil being dated around 3000 BC, Alexander defeating Porus……

I have also written extensively about the spread of Sanatana Dharma through out the world, with verified sources from Archaeology,Astronomy, History, apart from verifying artifacts by Carbon and Infrared dating, and with the help of tectonic movements of the earth’s plates.

I am struck by one thought.

Though there is evidence from the puranas that the Dravida desa, located in the south of the Vindhyas, rulers from The Chera, Chola ,Pandya and the ancestors of the Rashtrakootas were in constant touch with the rulers in  the North of India, hardly  a few major places/cities have found references in modern history.

That is the major cities of India in south, Madras, now called Chennai, Bangalore(now called Bengaluru, Hyderabad, Cochin/Thiruvanathapuram do not seem to have as much ancient history as that of, say, Madurai,Musiri,Bhadrachalam!

While lesser known cities of today, which were prominent during early ages, are dated and referenced back to Purana and Ithihasa periods, hisory of important modern cities like Bangalore , Madras are not traced back to such lengths of time.
While Madras history’ as quoted in this post towards its closing’, stops with Pallavas and vague references to the Cholas, Bangalore has clear references upto Nayakas kingdom.
This despite an Tamil site being found, it dates back to Million years-read my post on this,in Pallavaram, a suburb of Madras and a 7500 year old Shiva temple in Bangalore!( check my article on this).
How come there is such a gap in the history of these cities?
Records do not show that they were destroyed during this period.
In the case of Madras, while references abound in Tamil literature, supported by archaeological finds that a Chera king fed both the Pandava and Kaurava armies during the Mahabharata war, Vasudeva Krishna married a Pandyan princess,killed a Pandyan king, he had a dauther througj her and he had her married to a Pandyan Prince and gave away 100 Yadava family as A Dowry during her marriage;Balarama met Parashurama in Kerala and woshiped Subrahmanya in Tamil Nadu;Arjuna married a Pandyan princess;
Sahadeva and Arjuna came on pilgrimage to the south;
Tamil Kings were invited to the Swayamvara of Damayanti, which anti dates even Ramayana;
These kings were present in the Swayamvara of Sita and Draupadi.
So references to these kings and the lands they ruled over is proven with historical finds and references in literature.
But the cities , Bangalore and Madras, can not be dated beyond , say about 7 to 800 years.
If these cities have artifacts /sitesdating back to 7000 yeras in the case of Bangalore and a million years in the case of Madras, it is reasonable to conclude,with no records of these cities having been destroyed,that history has been lost in respect of these cities.
A little digging reveals astounding fact in the case of Madras.
The etymology of the term Madras looks unconvincing.
This name dates back only to a few hundred years.
But Drona Parva mentions Rukmartha as to be from Madras.
The region is marked as being in Sind/ Punjab and Madri the second wife of Pandu of Kuru Dynasty and mother of Nakula and Sahadeva beling to this area.
But the migration of the Madri Tribe to the south is mentioned.
The reference to Kankas , Kiratas ,Andhras ,Chunchus
evoke interest.
Kankas might refer to the ancestors of Ganga Dynasty,
Andhras to the people in to days Andra Pradesh and also Chunchus refer to a tribe of Andhra who exist even today. The name Chunchulakshmi is common in Andhra.
Kiratas,hunters refer to Kerala and Nishadas also refer to them.
‘ The Yavanas, the Kiratas, the Gandharvas, the Chinas, the Savaras, the Barbaras, the Sakas, the Tusharas, the Kankas, the Pathavas, the Andhras, the Madrakas, thePaundras, the Pulindas, the Ramathas, the Kamvojas were mentioned together as tribes beyond the kingdoms of Aryavarta. The Aryavarta-kings had doubts on dealing with them. (12,64)
There is a statement that Krishna brought elephants from Madra.
Punjab/Sind does/ did not have elephants.

‘ elephants were mentioned as brought from the country of Madra by Vasudeva Krishna. These were given as present to the Pandavas on the occasion of their marriage with Draupadi (1,201). It is not clear how elephant could naturally exist in Madra (Punjab province of Pakistan). However a training center to make them war-elephants could exist there’

They were brought to North from Kerala from Vedic Times.
This is recorded in the Vedas and puranas.
It is probable that a group of Madra tribe migrated to South and settled in a place and it was named Madras later.
It is worth noting here that Sage Agastya brought Yadava tribes to Karnataka and the Tamil Nadu when Dwaraka sank.
The Tamil kings Velirs beling to this tribe.
And The Yadavas settled in the present Karnataka.
Please read my posts on these.

‘

Stone age implements have been found near Pallavaram in Chennai. According to the Archaeological Survey of India (ASI), Pallavaram was a megalithic cultural establishment, and pre-historic communities resided in the settlement.

The region around Chennai has served as an important administrative, military, and economic centre for many centuries. During 1st century CE, a poet and weaver named Thiruvalluvar lived in the town of Mylapore (a neighbourhood of present Chennai). From the 1st–12th century the region of present Tamil Nadu and parts of South India was ruled by the Cholas.

The Pallavas of Kanchi built the areas of Mahabalipuram and Pallavaram during the reign ofMahendravarman . They also defeated several kingdoms including the Cheras, Cholas and Pandyas who ruled over the area before their arrival. Sculpted caves and paintings have been identified from that period. Ancient coins dating to around 500 BC have also been unearthed from the city and its surrounding areas. A portion of these findings belonged to the Vijayanagara Empire, which ruled the region during the medieval period.

The Portuguese first arrived in 1522 and built a port called São Tomé after the Christian apostle, St. Thomas, who is believed to have preached in the area between 52 and 70 CE. In 1612, the Dutch established themselves near Pulicat, north of Chennai.

On 22 August 1639, which is referred to as Madras Day, the English East India Company under Francis Day bought a small strip of land stretching 3 miles on the Coromandel Coast. They got a license to build a fort and a castle in the contracted region. The ruler Damarla Chennappa Nayakudu, the Nayaka of Chandragiri, granted the English permission to build a factory and warehouse for their trading enterprises. The region was then primarily a fishing village known as “Madraspatnam”.A year later, the English built Fort St. George, the first major English settlement in India, which became the nucleus of the growing colonial city and urban Chennai, grew around this Fort.Post independence the fort housed the Tamil Nadu Assembly until the new Secretariat building was opened in 2010, but shortly afterwards it was again moved back to Fort St. George, due to a change in the Government.

In 1746, Fort St. George and Madras were captured by the French under General La Bourdonnais, the Governor of Mauritius, who plundered the town and its outlying villages.’

‘Madra Kingdom was a kingdom grouped among the western kingdoms in the epic Mahabharata. Its capital was Sagala, modern Sialkot (in the Punjab province of Pakistan). TheKuru king Pandu’s second wife was from Madra kingdom and was called Madri. The Pandava twins, Nakula and Sahadeva, were her sons. Madri’s brother Shalya was the king of Madra. Though affectionate to the Pandavas, he was tricked to give support to Duryodhana and fought against the Pandavas during the Kurukshetra War. He was killed by Yudhishthira, the eldest Pandava. Other than the Madra kingdom (Eastern Madra or Purva Madra) with Sagala as its capital, it is believed that there was a Western Madra (Apara Madra) and a Northern Madra (Uttara Madra).

The Yavanas, the Kiratas, the Gandharvas, the Chinas, the Savaras, the Barbaras, the Sakas, the Tusharas, the Kankas, the Pathavas, the Andhras, the Madrakas, thePaundras, the Pulindas, the Ramathas, the Kamvojas were mentioned together as tribes beyond the kingdoms of Aryavarta. The Aryavarta-kings had doubts on dealing with them. (12,64)

The Andrakas, Guhas, Pulindas, Savaras, Chuchukas, Madrakas, the Yamas, Kamvojas, Gandharas, Kiratas and Barbaras were mentioned as unknown tribes. In the Krita age, they were nowhere on earth (meaning Ancient India). It is from the Treta age that they have had their origin and began to multiply. When the terrible period came, joining Treta and the Dwapara, the Kshatriyas, approaching one another, engaged themselves in battle (12,206).

The Madra tribe and Salwa tribe had a common origin as hinted by a myth at (1,121). Here the origin of these two tribes were attributed to a king in the race of Puru, known by the name of Vyushitaswa. His wife was Bhadra, the daughter of Kakshivat (Kakshivat was the son of Gautama-Dirghatamas, begotten upon the servant-maid of the queen of a king named Vali who ruled in the outskirts of Magadha. (See also Anga and Magadha). Seven sons were born to Bhadra, after the death of Vyushitaswa. Later they all became kings. Three of them became the three kings of Salwa and four of them became the four kings of Madra.

King Aswapati[

Aswapati was the father of Savitri the famous princess of Madra, who became the lover (and later, wife) of the famous Salwa prince Satyavan. Aswapati’s wife was from a minor tribe known as Malava. She was known as Malavi (3,291). The sons of Aswapati and Malavi, later became the powerful Malava kings. They spread their kingdom as far as Avanti(Ujjain, Madhya Pradesh). Thus the royal line of Malavas originated from the Madra (Punjab province of Pakistan) king Aswapati (3,297).

• Madrabhujingas were mentioned as a kingdom of ancient India (Bharata Varsha) (6,9)
• Karna is mentioned as subjugating the Madras, along with the Gandharas, the Matsyas, the Trigartas, the Tanganas, the Khasas, the Pancalas, the Videhas, the Kulindas, the Kasi-kosalas, the Suhmas, the Angas, the Nishadhas, the Pundras, the Kichakas, the Vatsas, the Kalingas, the Taralas, the Asmakas, and the Rishikas (8,8)
• Trained elephants were mentioned as brought from the country of Madra by Vasudeva Krishna. These were given as present to the Pandavas on the occasion of their marriage with Draupadi (1,201). It is not clear how elephant could naturally exist in Madra (Punjab province of Pakistan). However a training center to make them war-elephants could exist there.
• From the Nishadas sprang up the Madranabha caste whose members are seen to ride on cars drawn by asses. (13,48).
• Madra kings were equated to a clan of Asuras called Krodhaveshas.

‘Sanjaya said, ‘Engaged in taking the lives of brave warriors, Arjuna’s son then resembled the Destroyer himself, when the latter takes the lives of all creatures on the arrival of the Universal Dissolution. Possessed of prowess resembling that of Sakra himself, the mighty son of Sakra’s son, viz., Abhimanyu, agitating the Katirava army looked exceedingly resplendent. Penetrating into the Katirava host, O king, that destroyer of foremost Kshatriyas resembling Yama himself, seized Satvasravas, like an infuriated tiger seizing a deer. Beholding Satyasrayas, seized by him, many mighty car-warriors, taking up diverse kinds of weapons, rushed upon him. Indeed, those bulls among Kshatriyas, from a spirit of rivalry, rushed at the son of Arjuna from desire of slaying him, all exclaiming, ‘I shall go first, I shall go first!’ As a whale in the sea obtaining a shoal of small fish seizes them with the greatest ease, even so did Abhimanyu receive that whole division of the rushing Kshatriyas. Like rivers that never go back when they approach the sea, none amongst those unretreating Kshatriyas turned back when they approached Abhimanyu. That army then reeled like a boat tossed on the ocean when overtaken by a mighty tempest, (with its crew) afflicted with panic caused by the violence of the wind .

Then the mighty Rukmaratha, son of the ruler of the Madras, for assuring the frightened troops, fearlessly said, ‘Ye heroes, ye need not fear! When I am here, what is Abhimanyu?

Without doubt, I will seize this one a living captive’. Having said these words, the valiant prince, borne on his beautiful and well-equipped car, rushed at Abhimanyu. Piercing Abhimanyu with three shafts in the chest, three in the right arm, and three other sharp shafts in the left arm, he uttered a loud roar. Phalguni’s son, however, cutting off his bow, his right and left arms, and his head adorned with beautiful eyes and eye-brows quickly felled them on the earth. Beholding Rukmaratha, the honoured son of Salya, slain by the illustrious son of Subhadra, that Rukmaratha viz., who had vowed to consume his foe or take him alive, many princely.( Mahabharata  SECTION XLIII)

( http://www.sacred-texts.com/hin/m07/m07042.htm )

Citations.

https://en.wikipedia.org/wiki/Chennai#History

https://en.wikipedia.org/wiki/Madra_Kingdom#Origin_of_Madra_tribe

Hinduism, being a Way of Life tries to offer solutions to day to day problems , apart from enquiring into the nature of life and death.
To know the nature of life and Life one must Live.
The body is considered sacred because Life dwells in it.

Abusing body in the name of piety is not sanctioned.
The practice of undertaking penance by subjecting body to extreme rigors is rated as the lowest form of Tapas, penance.
Krishna declares it as Asura Tapas, rated lowest.
The body is to be respected.
Such is the concern for humans and life Hinduism offers solutions in the form of Slokas , Mantras and Poojas.
Each is different from the other.
One may notice that many Mantras are available for the same problem, be it removal of obstacles, success in endeavours, marriage, health issues, mental illness. …
For instance one has Asha Garuda Mantra, Varaha Kavacha, Sri Mantraraja Padham, Subrahmanya Bhujanga, Durga Suktha,Hanuman Mantras for the same issue.
Mental issues.
Why so many Mantras for the same problem?
There are two reasons.
One may have a personal deity which he adores.
The Mantra offered may not be on that Deity.
This may not deliver results.
Reason unknown.
On the other hand Mantras devoted to other Deities might deliver.
Second reason is that Mantras are sounds grasped from Ether by Rishis.
And Mantras being vibrations , one Mantra might suit one, but not others.
The Vibrations must suit the vibrations of the individual.
For instance my Family Deity is Subrahmanya, Palani Dhandayuthapani.
But one of the most powerful Mantras of Subrahmanya in Tamil, Kanda Shasti Kavacha does not suit me.
Instead of providing relief I get more problems.
But the other Mantras , either in Tamil or Sanskrit on Subrahmanya grants me relief.
I do not know the reason.
So I avoid Kanda Shasthi Kavacha and recite other Subrahmanya Mantras.
This peculiar aspect of the power of Mantras is the reason for the Sastras to declare that Mantra has to be initiated by Guru properly.
A GURU feels individual vibrations and offers a suitable mantra.
A real Guru does not offer a standard Mantra for all his disciples.

Whenever information is provided ,especially about tht vast stretches of Time and archaeological finds relating to Indian History ivam immediately asked whether it is is Carbon dated.

I wrote articles on Thiruvannamalai being 3. 94 Million years old and Thirupati as 2100 million years old.
I did not rely on Carbon dating , but on Infra red imaging study for Thiruvannamalai and Geological dating  based on tectonic shifts and thermal imaging technology.

The reason is that Carbon Dating, C-14 method can not measure Time beyond 50, 000 years.

May be it can be extended to 100000 years by accelersted technics.
Indian History extends beyond 100,000 years.

Even this assumes the equillibrium between the environment and an assumption that Carbon days at a fixed level.

And if any Nuclear Blast had taken place between the time when the object has been found and the time when you measure it, the reading will nit be accurarate because the Nuclear Explosion would have changed the Isotope levels in the atmosphere.

So one has to assume there were no Nuclear explosions in the past.

And this I call the arrogance of Science.
When we study vast stretches mentioned in Hindu Texts , we have to depend on other tools.

‘

‘ Presuming the rate of production of carbon-14 to be constant, the activity of a sample can be directly compared to the equilibrium activity of living matter and the age calculated. Various tests of reliability have confirmed the value of carbon data, and many examples provide an interesting range of application.

Carbon-14 decays with a halflife of about 5730 years by the emission of an electron of energy 0.016 MeV. This changes the atomic number of the nucleus to 7, producing a nucleus of nitrogen-14. At equilibrium with the atmosphere, a gram of carbon shows an activity of about 15 decays per minute.

The low activity of the carbon-14 limits age determinations to the order of 50,000 years by counting techniques. That can be extended to perhaps 100,000 years by accelerator techniques for counting the carbon-14 concentration.’

BP. Before Present.

Before Present (BP) years is a time scale used mainly in geology and other scientific disciplines to specify when events in the past occurred. Because the “present” time changes, standard practice is to use 1 January 1950 as commencement date of the age scale, reflecting the fact that radiocarbon dating became practical in the 1950s. The abbreviation “BP”, with the same meaning, has also been interpreted as “Before Physics”; that is, before nuclear weapons testing artificially altered the proportion of the carbon isotopes in the atmosphere, making dating after that time likely to be unreliable
Citations and references.
http://hyperphysics.phy-astr.gsu.edu/hbase/nuclear/cardat.html
https://en.m.wikipedia.org/wiki/Before_Present

As I have observed in many of my articles, if one finds an article of great antiquity relating to India/Hinduism, attempt to  post date it from the scientific date!

This has happened in the case of dating  Krishna’s Dwaraka,Arikkamedu Tamil Nadu,Pallavaram , Tamil Nadu,Rig Veda……

Vasishta’s head, copper idol found in Delhi

And if the evidence is strong take the piece in question to some foreign Museum, as in the case of the inscription in an Egyptian Tomb which contained a verse from the Bhagavad Gita!

The piece in question is reported to be in a British Museum.

Now comes another shocker.

The head of sage Vasishta, the Guru of Lord Rama’s Ikshvaku dynasty.

The piece recovered in 1958 from a scrap dealer  by D.Anderson  in Delhi is carbon dated to 3700 BC.

Now comes the twist.

Unable to come to terms with the date of the Piece, attempt is being made to declare that it

‘head was not found in an archaeological context, as it was rescued from being melted down in Delhi, and has also been seen of questionable veracity as it bears a legible inscription and could simply have be created by recycling material from older copper.’

If the recycling is done it will reflect in the results.

Now there are  new technologies to check the date accurately.

I am providing the details towards the close of the article.

Shall we question the accuracy of the date of the artifacts found in the West suffer from the ‘defect’ found in Vasishta’s idol ?

One point  to be admitted is that while dating metals or rocks or inscriptions, the dating is restricted to the material like the rock or the metal.

If it can be solved, as it seems to have been, in the case of dating ancient scripts and many metal artfifacts, why deny the courtesy to Vasishta’s idol?

Or is it the usual practice of ‘suppresso veri, suggesto falsi’

-suppress the Truth, suggest the untruth/lie

‘A copper item representing a human head styled in the manner described for Vashistha has been dated to around 3700 BC in three western universities using among other tests carbon 14 tests, spectrographic analysis, X-ray dispersal analysis and metallography.

The head was not found in an archaeological context, as it was rescued from being melted down in Delhi, and has also been seen of questionable veracity as it bears a legible inscription and could simply have be created by recycling material from older copper.

A copper item representing a human head styled in the manner described for Vashistha has been dated to around 3700 BC in three western universities using among other tests carbon 14 tests, spectrographic analysis, X-ray dispersal analysis and metallography.

The head was not found in an archaeological context, as it was rescued from being melted down in Delhi, and has also been seen of questionable veracity as it bears a legible inscription and could simply have be created by recycling material from older copper.

New method of dating for metal objects.

‘How can the age of archeological objects be determined if the well-established carbon dating method does not apply, for example for metal objects? Spanish and Portuguese scientists have now introduced a technique for dating artifacts made of copper and bronze. Presented in the journal Angewandte Chemie, their electroanalytical method is based on the voltammetry of microparticles. It compares various corrosion products that form over long periods of time and works with only a few nanograms of material so it causes almost no damage.

Voltammetric experiments produce current–voltage curves that have characteristic shapes for many compounds. In order to date copper-containing, archaeological finds, a team led by Antonio Doménech-Carbó at the University of Valencia examined the ratios of two different copper oxides, tenorite and cuprite, that can be differentiated and quantified based on their voltammetric curves.

When they are exposed to air, copper surfaces become covered by a natural layer of cuprite (Cu2O). Over time, this layer is slowly converted to other products of corrosion. As copper-containing objects age in a slightly corrosive environment, without contact with soils or sea air, a layer of tenorite (CuO) continuously forms over the primary cuprite patina. This occurs because cuprite reacts with oxygen from the air to preferentially form tenorite in an atmosphere containing CO2 or in the presence of calcareous materials. Examination of copper coins by scanning electron microscopy coupled with X-ray spectroscopy confirmed the presence of cuprite and tenorite.

To carry out the electroanalytical experiments, the researchers impregnate a graphite bar electrode with paraffin and dab the surface of the artifact with it. A few nanograms of the sample surface stick to the electrode, which is then dipped into an aqueous electrolyte. This causes almost no damage to the object. Copper oxide microparticles result in very characteristic peaks in the resulting current–voltage curves.

Of particular interest to the researchers is the ratio of the current peaks for tenorite and cuprite. It shows a steady increase with increasing corrosion time, as demonstrated with a series of antique coins from various collections, including the Prehistory Museums of València and Xàtiva (Spain), as well as the artificial ageing of Euro cent coins made of copper. The researchers were able to use the coins to establish a calibration curve that can be used to date objects of unknown age.

The voltammetric dating of a water pitcher from the Caliphal period and a Montefortino helmet from the Roman age gave ages of 1050±80 and 2150±150 years, respectively, which agree well with dates previously established from the archaeological context.

Read more on new technology in dating metals at https://archaeologynewsnetwork.blogspot.com/2014/07/new-method-for-dating-copper-and-bronze.html#DIqDfWXmqRsOJXmI.99

Citation and reference.

.https://en.wikipedia.org/wiki/Vashistha

Sound , language and Self Realization are intricately connected in Hinduism.

While the Reality is a principle beyond qualities, names and forms God concept has been advocated to ensure that the Mind has an object to concentrate upon in the path to Realization.

Sri Chakram.

Please read my post God has names and forms Yes and No.

Sound/Vibrations are basis of creation.

Universe is born of Motion.

One may never determine which precedes the other, sound or vibration, one may never know.

Sri Chakra

Consciousness which is beyond Space and Time is linked to sound in effort to realize itself, that is Self.

While Consciousness  can communicate and commune with Reality at the highest level, at the rudimentary level it communicates through sound and vibrations.

Realizing this Hinduism has arrived at three levels from here the sound originates in the Human Body.

From the Mouth, as in A,

From the Throat, as in U, and

From the pit of the stomach, as in M.

Correct sound of these letters may be found when one pronounces the Sanskrit script.

These primordial sounds of A, U and M are combined and the resultant Sound Om or AUM is the vital basic Mantra of Hinduism.

No Mantra is complete with out these three sounds.

In some Mantras these sounds though invisible are embedded in Mantras and stotras by Great Acharyas.

Soundaryalahari By Adi Shankaracharya contains the 51 Bheejaksharas, the Seed sounds of Devi , they are embedded in the text though it is invisible.

Each God is assigned specific numbers of letters, called Aksharas,

Interesting to note that Akshara, loosely translated as Letters means Limitless, therby signifying the power of sound produced by each letter.

Shiva is assigned five,

Vishnu Twelve,

Subrahmanya Six  and

Devi 15/51.

These letters when intoned correctly form the Geometrical shape of Yantra.

OM produces Sri Yantra.

Please read my article on this.

How the Devi’s Yantra is produced?

Ho did it evolve?

Lalita Devi in Sri Pura.

‘Formation of the Shri Yantra

The creation of the Shri Yantra is described in the Yogini Hridaya (Heart of the Yogini Tantra), which still does not exist in an English translation, as far as we are aware. This is said to be the second part of the Vamakeshvara Tantra.

“From the fivefold Shakti comes creation and from the fourfold Fire dissolution. The sexual union of five Shaktis and four Fires causes the chakra to evolve. O Sinless One! I speak to you of the origin of the chakra.

“When she, the ultimate Shakti, of her own will (svecchaya) assumed the form of the universe, then the creation of the chakra revealed itself as a pulsating essence. From the void-like vowels with the visarga (:) emerged the bindu, quivering and fully conscious. From this pulsating stream of supreme light emanated the ocean of the cosmos, the very self of the three mothers.

“The baindava of the chakra has a triple form, dharma, adharma and atma, and matri, meya and prama. The chakra of nine yonis is the great mass of consciousness bliss and is the ninefold chakra and the nine divisions of the mantra.

“The baindava is placed on a dense flowery mass and is the Chitkala. Similarly, the ambika form of eight lines is the circle of the vowels. The nine triangles quiver forth the effulgent form of 10 lines. The Shakti, together with her surrounding nine blossomed forth the 10 trikonas. The second quivering form of 10 lines has Krodhisha as first of the 10. These four chakras, of the nature of light, create the 14-fold form, the essence of perception.” — Yogini Hridaya, I 6-16.

At the very heart of the bindu or centre of the Shri Yantra is that which caused it to emanate. This is Kamakala, consisting of the three bindus or potentials. One is red, one is white, and one is mixed. The red bindu is ova, the white bindu semen, and the mixed bindu the union of Shiva-Shakti, the individual as potential Shri Cakra.

Father and Mother are represented in Shri Vidya by two limbs or aspects of Lalita known as Varahi and Kurukulla. The semen of Varahi, the father-form, gives four alchemical dhatus to the child. The ova of Kurukulla, the mother-form, gives five dhatns to the child. Consciousness enters via orgasm. The three bindus, collectively known as Kamakala (digit of sexual desire), are the root potential of sun, moon and fire. It is like sun and moon coming together in an eclipse, or the seed from which the plant human being grows.

Varahi’s four alchemical dhatus are known as the four fires. Kurukulla’s alchemical dhatus are known as the five saktis. The combination of these five saktis (downward pointing triangles) and four fires (upward pointing triangles), forms the complex figure in the centre of Shri Cakra.

Varahi’s four fires are the 12 (3 x 4) sun Kalas, 12 sidereal constellations. Kurukulla’s five triangles are the 15 (5 x 3) Kalas of the moon, 15 lunar days. The complete individual grows within nine months to be born as a Shri Yantra or plant. The flowering of this plant is shown by the 24 petals of the yantra. The above all gives rise to the familiar shape of the Shri Yantra. The yantra is usually arranged in one of two forms. In the Bhuprastara, it is two dimensional and laid flat, usually facing the east, but sometimes the north, depending on the practice. The Meruprastara has the yantra in a pyramidal form. Unless the yantra be decorated with the appropriate bija and other mantras, it is worthless. It is also dead unless it is installed with life and the individual doing the puja is initiated into one of the lines (parampara).
“The baindava is placed on a dense flowery mass and is the Chitkala. Similarly, the ambika form of eight lines is the circle of the vowels. The nine triangles quiver forth the effulgent form of 10 lines. The Shakti, together with her surrounding nine blossomed forth the 10 trikonas. The second quivering form of 10 lines has Krodhisha as first of the 10. These four chakras, of the nature of light, create the 14-fold form, the essence of perception.” — Yogini Hridaya, I 6-16.
At the very heart of the bindu or centre of the Shri Yantra is that which caused it to emanate. This is Kamakala, consisting of the three bindus or potentials. One is red, one is white, and one is mixed. The red bindu is ova, the white bindu semen, and the mixed bindu the union of Shiva-Shakti, the individual as potential Shri Cakra.

Father and Mother are represented in Shri Vidya by two limbs or aspects of Lalita known as Varahi and Kurukulla. The semen of Varahi, the father-form, gives four alchemical dhatus to the child. The ova of Kurukulla, the mother-form, gives five dhatns to the child. Consciousness enters via orgasm. The three bindus, collectively known as Kamakala (digit of sexual desire), are the root potential of sun, moon and fire. It is like sun and moon coming together in an eclipse, or the seed from which the plant human being grows.

Varahi’s four alchemical dhatus are known as the four fires. Kurukulla’s alchemical dhatus are known as the five saktis. The combination of these five saktis (downward pointing triangles) and four fires (upward pointing triangles), forms the complex figure in the centre of Shri Cakra.

Varahi’s four fires are the 12 (3 x 4) sun Kalas, 12 sidereal constellations. Kurukulla’s five triangles are the 15 (5 x 3) Kalas of the moon, 15 lunar days. The complete individual grows within nine months to be born as a Shri Yantra or plant. The flowering of this plant is shown by the 24 petals of the yantra. The above all gives rise to the familiar shape of the Shri Yantra. The yantra is usually arranged in one of two forms. In the Bhuprastara, it is two dimensional and laid flat, usually facing the east, but sometimes the north, depending on the practice. The Meruprastara has the yantra in a pyramidal form. Unless the yantra be decorated with the appropriate bija and other mantras, it is worthless. It is also dead unless it is installed with life and the individual doing the puja is initiated into one of the lines (parampara).

Source of the quote,

http://www.shivashakti.com/tripura.htm

I have written on Brahmin Gotras and I indicated that compiling the list  was difficult as Brahmins  have scattered and been living in different regions.

Brahmin Gotra List

Those ho have migrated have adopted the language of their region as their mother tongue and adapted themselves to the region to which they have migrated.

Gotra, Lineage Hinduism

Image credit. vinayakbhat.com.

And over a period of years Brahmins have started using their professions as their surnames ,as against the Hindu practice of using Sharma as their surname and for indentification their Pravara/Abhivadan Mantra.

So when one has a surname like Upadhyaya it merely denotes the profession and not a caste.

To find it one has to check the Pravara.

These factors made it difficult for me to update on Brahmin Gotras.

One point to remember is that the primary Rishi of a Gotra is the founder of the Clan while  the Pravara lists the famous Rishis of the lineage.

The Gotra may have two origins for classification.

Putra Parampara, lineage through  sons and

through Disciples, Guru Sishya Parampara.

The number of Rishis mentioned in Abhivadna Mantra may be from one to 19.

And there are sub-sects.

This is due to a Rishi with more than one wife.

Please check my article on this Pravara  Why  three  five Rishis

Eka Rishi Gotra is  rare to come by.

There are two in this category.

They are,

Vasishta Vaasishta – Ekarsheya

Haritha Vaasishta – Ekarsheya

Agasthya Agasthya – Ekarisheya, pravaranvitha:( sub lineage Rishis)
Idhmavaaha Agasthya – Ekarisheya, Pravaranvitha:( sub lineage Rishis)

My surmise is that this Eka rishaya Gotra belongs to classification based on Guru Sishya Parampara and as such Eka Rishi is mentioned.

Details of the progeny of Agastya and Vasishta are not found in detail and also their contribution to Sanatana dharma.

Clarification welcome.

Some Gotras which might have been left in My Gotra List.

Likely that there are repetitions.

‘Pravaram to be pronounced with Names
01 Jamadagni Bhargava, Syavana, Aabnavaana – Thrayarisheya, pravaranvitha:
02 Jaabaali Bhargava, Vaithahavya, Raivasa – Thrayarisheya, pravaranvitha:
03 Jaamadagnya Bhargava, Aurva, jamadagnya – Thrayarisheya, pravaranvitha:
04. Jaimini Bhargava, Vaithahavya, Raivasa – Thrayarisheya, pravaranvitha:
05 Bhaulathsya Bhargava, Aurva, jamadagnya – Thrayarisheya, pravaranvitha:
06 Maandookeya Bhargava, Aurva, jamadagnya – Thrayarisheya, pravaranvitha:
07 Maunabhargava Bhargava, Vaithahavya, Saavethasa – Thrayarisheya, pravaranvitha:
08 Vathoola Bhargava, Vaithahavya, Saavethasa – Thrayarisheya, pravaranvitha:
09 Srivathsa Bhargava, Syavana, Aapnavana, Aurva, Jamadagya – Pancharisheya, pravaranvitha:
10 Garthsamatha Bhargava, Garthsamatha – Dvayarisheya, pravaranvitha:
11 Kanaka Bhargava, Garthsamatha – Dvayarisheya, pravaranvitha:
12 Yagnjapathi Bhargava, Garthsamatha – Dvayarisheya, pravaranvitha:
13 Avada Bhargava, Aurva, Jamadagnya – Thrayarsheya, pravaranvitha:
14 AartishENa Bhargava, AarttisheNa, AnUpa – Thrayarsheya pravaranvitha:
15 Aaswalaayana Bhargava, Vaadhyaksha, Daivadaasa – Thrayarsheya, pravaranvitha:
16 Kasyapi Bhargava, Vaidahvya, Saavethasa – Thrayarsheya, pravaranvitha:
17 Kaathyaayana Bhargava, AartishENa, AnUpa – Thrayarsheya, pravaranvitha:
18 Kaargya Bhargava, Vaithahavya, Revasa – Thrayarsheya, pravaranvitha:
19 Kruthsamatha Bhargava, Saunahothra, Gaarthsamatha – Thrayarsheya, pravaranvitha:
20 Nairruthi Bhargava, AartishENa, AnUpa – Thrayarsheya, pravaranvitha:

Aangirasa (with 27 sub lineage Rishis)
01 Uthasatha (Uthathya) Aangirasa, Audathya, Gauthama – Thrayarsheya, pravaranvitha:
02 Kamyaangirasa Aangirasa, Aamahaavya, Aurushaaya – Thrayarsheya, pravaranvitha:
03 GaargEya Aangirasa, Gaargya, Chaithya – Thrayarsheya, pravaranvitha:
04 GaargEya

Aangirasa, Bhaarhaspathya, Bharatheevaja, Sainya, Gargya – Pancharsheya pravaranvitha:
05 Gauthama Aangirasa, Aayarsaya, Gauthama – Thrayarsheya, pravaranvitha:
06 Paurukuthsa Aangirasa, Paurukuthsa, Thraasathasya – Thrayarsheya, pravaranvitha:
07 PaatharaayaNa Aangirasa, Paurukuthsa, Thraasathasya – Thrayarsheya, pravaranvitha:
08 Mauthgalya Aangirasa, Ambarisha, Mauthgalya – Thrayarsheya, pravaranvitha:
09 Bharatwaja Aangirasa, Bhaarhaspathya, Bharatwaja – Thrayarsheya, pravaranvitha:
10 Mauthgalya Aangirasa, Bhargyasva, Mauthgalya – Thrayarsheya, pravaranvitha:
11 Ratheethara Aangirasa, Vairoopa, Raatheethara – Thrayarsheya, pravaranvitha:
12 Vishnuvruththa Aangirasa, Pauruguthsa, Thraasathasya – Thrayarsheya, pravaranvitha:
13 ShatamarshNa Aangirasa, Thraasathasya, Pauruguthsa – Thrayarsheya, pravaranvitha:
14 Sankruthi Saathya, Saankruthya, Gauriveetha – Thrayarsheya, pravaranvitha:
15 Sankruthi Aangirasa, Saaskruthya, Gauriveetha – Thrayarsheya, pravaranvitha:
16 Haritha Aangirasa, Ambarisha, Yauvanaachva – Thrayarsheya, pravaranvitha:
17 Aabasthamba Aangirasa, Bharhaspathya, Bharatwaja – Thrayarsheya, pravaranvitha:
18 Aayaasya Aangirassa, Aayaasya, Gauthama – Thrayarsheya, pravaranvitha:
19 KaNva Aangirasa, Ajameeta, KaaNva – Thrayarsheya, pravaranvitha:
20 KaNva Aangirasa, Aamaheeyava, Aurukshyasa – Thrayarsheya, pravaranvitha:
21 Kabila Aangirasa, Aamaheeyava, Aurukshyasa – Thrayarsheya, pravaranvitha:
22 Garga Aangirasa, Chainya, Gargaya (Garka) – Thrayarsheya, pravaranvitha:
23 Kuthsa Aangirasa, Ambareesha, Yauvanaachva – Thrayarsheya, pravaranvitha:
24 Kuthsa Aangirasa, Maandathra, Kauthsa – Thrayarsheya, pravaranvitha:
25 Kaundinya Aangirasa, Bharhaspathya, Bharatwaja – Thrayarsheya, pravaranvitha:
26 Paurukuthsa Aangirasa, Paurukuthsa, Aasathasya – Thrayarsheya, pravaranvitha:
27 Lohitha Aangirasa, Vaichvamitra, Lohitha – Thrayarsheya, pravaranvitha:

Aathri ( 13 sub lineage Rishis)
01 Aathreya Aathreya, Aarsanaanasa, syaavaachva – Thrayarsheya, pravaranvitha:
02 Mauthgalya Aathreya, Aarsanaanasa, Baurvaathitha – Thrayarsheya, pravaranvitha:
03 Athri Aathreya, Aarsanaanasa, syaavaachva – Thrayarsheya, pravaranvitha:
04 Uthaalaka Aathreya, Aarsanaanasa, syaavaachva – Thrayarsheya, pravaranvitha:
05 Muthkala Aathreya, Aarsanaanasa, Baurvaathitha – thrayarsheya, pravaranvitha:
06 Gauriveetha Aathreya, Aarsanaanasa, Baurvaathitha – thrayarsheya, pravaranvitha:
07 Dattathreya Aathreya, Aarsanaanasa, syaavaachva – Thrayarsheya, pravaranvitha:
08 Dhananjaya Aathreya, Aarsanaanasa, Kaavishtira – Thrayarsheya, pravaranvitha:
09 Dhaksha ( Dakshi) Aathreya, Kaavishtira, Bhaurvathitha – Thrayarsheya, pravaranvitha:
10 Bhaaleya Aathreya, Vaamarathya, Bauthrika – Thrayarsheya, pravaranvitha:
11 Pathanjala Aathreya, Aarsanaanasa, syaavaachva – Thrayarsheya, pravaranvitha:
12 Bheejaavaaba Aathreya, Aarsanaanasa, Aadhitha – Thrayarsheya, pravaranvitha:
13 Aathreya, Aarsanaanasa, syaavaachva – Thrayarsheya, pravaranvitha:

Vishwamitra ( 13 sub lineage Rishis)
01 Kausika (Kusika) Vaiswamithra, AagamarshaNa, Kausika – Thrayarsheya
02 Lohitha Vaiswamithra, Ashtaka, Lohitha – Thrayarsheya
03 Viswamithra Vaiswamithra, Devaraatha, Authala – Thrayarsheya
04 Saalaavatha Vaiswamithra, Devaraatha, Authala – Thrayarsheya
05 Kadhaka Vaiswamithra, Kadhaka – Dhwayarsheya
06 AagamarshaNa Vaiswamithra, AagamarshaNa, Kausika – Thrayarsheya
07 Gatha Vaiswamithra, Maaduchandasa, Aaja – Thrayarsheya
08 Kaathyaayana Vaiswamithra, Kathya, Adgeetha – Thrayarsheya
09 Kamakaayana Vaiswamithra, Devaseevarasa, DaivaTharasa (Rethasa) – Thrayarsheya
10 Kaalava Vaiswamithra, Devaraatha, Audhala – Thrayarsheya
11 Kausika Vaiswamithra, Salangayana, Kausika – Thrayarsheya
12 Jabhala (Jabali) Vaiswamithra, Devaraatha, Audhala – Thrayarsheya
13 Devaraatha Vaiswamithra, Devaraatha, Aulitha – Thrayarsheya

Vashishta ( 13 sub lineage Rishis)
01 Kaundinya Vaasishta, MaithravaruNa, Kaundinya – Thrayarsheya
02 Parasara Vaasishta, saakthya, Paarasarya – Thrayarsheya
03 Vaasishta Vaasishta, MaithravaruNa, Kaundinya – Thrayarsheya
04 Vasishta Vaasishta – Ekarsheya
05 Haritha Vaasishta – Ekarsheya
06 Aachvalaayana Vaasishta, Aindrapramatha, Aabarathvasasya – Thrayarsheya
07 Upamanyu Vaasishta, Aindrapramatha, Aabarathvasasya – Thrayarsheya
08 KaaNva Vaasishta, Aindrapramatha, Aabarathvasasya – Thrayarsheya
09 JaadhookarNya Vaasishta, Aindrapramatha, Aabarathvasasya – Thrayarsheya
10 Bhodayana Vaasishta, Aathreya, JaadhookarNya – Thrayarsheya
11 MithraavaruNa Vaasishta, MaithravaruNa, Kaundinya – Thrayarsheya
12 Mauthgala Vaasishta, MaithravaruNa, Kaundinya – Thrayarsheya
13 Vaasida Vaasishta, Aindrapramatha, Aaabarathvasasya – Thrayarsheya

Kachyapa/Kasyapa ( 13 sub lineage Rishis)
01 Naithruva Kasyapa Kaasyapa, Aavathsaara, Naithruva – Thrayarsheya
02 Reba Kasyapa Kaasyapa, Aavathsaara, Rebaa – Thrayarsheya
03 Saandilya Kaasyapa, Aavathsaara, Saandilya – Thrayarsheya
04 Saandilya Kasyapa, Daivala, Asitha – Thrayarsheya
05 Saandilya Kaasyapa, Aavathsaara, Naithruva, Reba, Raiba, Sandila, Chandilya – Sapthaarsheya
06 Kaasyapa Kaasyapa, Aasitha, Daivala – Thrayarsheya
07 Kachyapa Kaasyapa, Aavathsaara, Naithruva, Reba, Raiba, Sandila, Chandilya – Sapthaarsheya
08 Bruku Kaasyapa, Aavathsaara, Naithrava – Thrayarsheya
09 Maareesa Kaasyapa, Aavathsaara, Naithrava – Thrayarsheya
10 Raibya (Reba) Kaasyapa, Aavathsaara, Raibya – Thrayarsheya
11 Baukakshi Kaasyapa, Aavathsaara, Aasitha – Thrayarsheya
12 Vaathsya Kaasyapa, Aavathsaara, Raibya – Thrayarsheya
13 Kaasyapa, Aavathsaara, Aasitha – Thrayarsheya

Agasthya ( 7 sub lineage Rishis)
01 Agasthya Agasthya – Ekarisheya, pravaranvitha:
02 Idhmavaaha Agasthya – Ekarisheya, Pravaranvitha:
03 Aagasthi Agasthya, Maahendra, Maayobhuva – Thryarisheya, pravaranvitha
04 Agasthi Agasthya, Dhradyavrutha, Aidhmavaaha – Thrayarisheya, pravaranvitha:
05 Idhmavaaha Agasthya, Vaathyasva, Aidhmavaaha – thrayarisheya, pravaranvitha:
06 Pulaha Agasthya, Maahendra, Maayobhuva – Thrayarisheya, pravaranvitha:
07 Maayobhuva Agasthya, Maahendra, Maayobhuva – Thrayarisheya, pravaranvitha’

Reference  and Citations.

http://jaymohyal.blogspot.in/2010/07/gothra-pattika-gothra-pravaram-gotra.html

It is traditional to recognize Four Vedas , the Scripture of the Hindus.

There are references in the Vedas and Tamil literature that that there is a Fifth Veda.

The Vedas are the uswaasa and Viswaasa of Brahma , the Creator.

Murugan Teaching Shiva

That is from the Inhalation and Exhalation of the  Breath of Brahma.

Vedas came from the Five Heads of Brahma.

Brahma , Puranas assert, had Five Heads and one was removed by Lord Shiva because of Brahma’s arrogance , His effort to Create , and assume that He is the Supreme Lord.

This happened after Brahma’s evolution from the Naabhi, Belly Button of Lord Vishnu.

On His emergence Brahma was commanded by Vishnu to meditate and begin Creation.

When Brahma started meditating on Brahman , the Reality, His breath came out as The Vedas.

As He had five heads then, Five Vedas came into Being.

After the censure by Shiva the Fifth Veda was lost as Brahma’s head was removed by Shiva.

This Veda is the Pranava Veda.

‘

The Chandogya Upanishad.

It states that there is another Veda, the Fifth veda.

‘itihāsapurāṇaṃ pañcamaṃ vedānāṃ’

-Chandogya Upanishad (7.1.2)

It is one thing for an Ithihasa or agreat literary work to be called a Veda, as a  tribute; but a Upanishad, a part of Veda, declaring that there is another Veda, is intriguing.

‘the Mahabharata declares itself a new Veda for a new era, intended for all people, and which is the equal of, and in some ways superior to, the four canonical Vedas.The other major Hindu epic, the Ramayana, also makes a claim to be the fifth Veda’

The Bhagavata Purana elaborates on the Chandogya Upanishad’s statement concerning the fifth, by stating that after the four Vedas emerged from each of Brahma’s four mouths, the fifth Veda – itihasapurana – emerged from his fifth mouth^[1] or all his mouths.^[6] It then declares itself supreme over all other puranas, on the grounds that it was Vyasa’s crowning achievement.^[5] Similarly, the Skandapurana, too, suggests that the puranas are the Fifth Veda, thus giving itself scriptural authority

There is another view that this fifth Veda is called the Pranava Veda and it was from the Pranava ‘OM’

‘

Eighty-four year old V. Ganapati Sthapati, is a renowned architect and sculptor.
Ganapati Sthapati’s range of accomplishments is extraordinary. He has designed and built more than 600 temples in India and the U.S., the U.K., Australia, Singapore, Malaysia, Fiji, Sri Lanka and Kenya. He was the architect of Swaminatha Swami Murugan temple, popularly called Malai Mandir, situated on a hillock at Ramakrishnapuram, New Delhi.’He asserts that the controversy over which language is older – Sanskrit or Tamil – is needless. He calls Sanskrit “the classical language of sculptors.” He will build a Veda Mandapam in the University to teach not only the Rig, Yajur, Sama and Atharva Vedas but also the Pranava Veda in Tamil. He estimates that the Pranava Veda is older than the other four Vedas. Ganapati Sthapati has already recorded on audio-tape the 50,000 stanzas of the Prananva Veda. He is keen that the Tamil Nadu Government should publish it and spread it.’

“The Pranava Veda is the first Veda and the “source Veda.” Dr. V. Ganapati Sthapati explains, “A good deal of evidences is available both in Tamil as well as in Sanskrit works, particularly in Srimat Bhagavatam and Skandam about the remote existence of Pranava Veda. This Veda was later on called the science of Vastu (energy) and Vaastu (embodied energy), which is gaining much popularity today across the globe.”

Dr. V. Ganapati Sthapati goes on to say that Veda Vyasa himself said in the Bhagavatam:

“eka eva pura vedo pranavha sarva vangmayha”
(9th skandha, 14th chapter, sloka 48 of Bhagavatam)

This phrase by Veda Vyasa, the compiler of the present day Vedas, means that there was only one Veda in the remote past and that Veda is called Pranava Veda – the Veda of the shilpis of India. Artharva Sheershopanishad makes mention of the term “Pranava” as being “ongara” – the all-pervasive substance.

The Fifth Veda Pranava Veda Ramni’s blog

Now there are references in the Purnas, especially the Skanda purana about Lord Subrahmanya teaching Lord Shiva, His Father the meaning of Vedas.

And the place where He is reported to have done the Upadesa is Swamymalai, near Kumbakonam,Tamil Nadu.

Swamynathan, Lord Subrahmanya at Swamy malai

This is one of the famous six temples dedicated to Lord Subrahmanya.,Arupadai Veedu in Tamil which means one of the six places which leads to Moksha, Self Realization, padai means regualating in ancient Tamil, refer Thirumurugatrupadai by Nakkeeran of Sangam Period.

Because Kaarthikeya, called Murugan in Tamil,taught the precept of the Veda to Shiva, Guru of Gurus, a realized souls Brahmin, Murugan, meaning most beautiful, came to be known as Subrahmanya, The best among Brahmins, those who realized brahman, the Reality.

He is also called Swamynathan, the Leader of leaders,

Traditional accounts brush aside this stating that Subrahmanya explained the meaning of Pranava the letters A, U and M.

To me this seems too simple an explanation for the Four Vedas contain detailed of Pranava in the Upanishads.

Then what did Subrahmanya impart to Shiva , His Father ?

It should have been the the Fifth Veda, the Pranava Veda, which was  lost when Brahma’s head as removed y Shiva.

Pranava Veda went out of circulation  and Subrahmanya must have remind Shiva of this at Swamymalai..

Please read my articles on Shiva a Man, Pre Sanatana Worship of Shiva.

Will be writing more on this.

Pranava Veda Text Ganapathi Sthpathai

Swamymalai.

How to reach.

https://www.ixigo.com/how-to-reach-swamimalai-murugan-temple-swamimalai-india-ne-1293022

Airport. Tiruchirapalli.

Railway Station. Swamymalai. neaer by stations kumbakonam, Mayuram.

Bus Station. Kumbakonam, Tiruchi, Mayuram.

Worship Time :

Period	Timing
Morning Open	05:00 A.M
Morning Close	12:00 Noon
Evening Open	04:00 P.M
Evening Close	10:00 P.M

 

Pooja Time :

Pooja	Timing
Usha Kalam	06:00 A.M
Kalasandhi	09:00 A.M
Uchikala Poojas	12:00 Noon
Sayaratchai	05:30 P.M
Rendam kalam	08:00 P.M
Arthajama pooja	10:00 P.M

Image credit.

http://3.bp.blogspot.com/

Temple information credit.

http://www.swaminathaswamytemple.tnhrce.in/

There are three levels in communication in regard to its origin.

The concept is formed in the Mind  and It does not require any language.

The second in the stage when the concept formed needs an out let to express, in the form of language.

The third is the handling of the language while one tries to express his/her thoughts.

Communication at the level of Formation of Concept is controlled by Gayatri,

the second level of formation of thoughts into language is by Savitri and the the handling of the language is in the realm of Sarasvati.

For more on this please read Three Levels of speech Gayathri Savitri Sarasvathi

So for better debating skills and communication expertise, please follow this procedure.

Have the following Yantra Drawn with Rice flour on a wooden plank.

Only the lines and not the image.

Write the Aksharas in the proper places

Saraswathi Yantra for communication skills

Have Sarasvati image/Photo  on this wooden plank.

Recite the Saraswathi Dadasa Nama twelve times a day for 45 Days

Begin the mantra on Shukla Paksha(waxing of the Moon). on any of the following days.

The days in the order of priority are,

Shashti, the sixth day

Chaturthi, the fourth day and

Dasami.

Naivedya, daily offering , Honey.

On the concluding day sakkaraippongal or any sweet.

Follow regular pooja procedures, like chanting in the morning after bath and Sandhyavandan, bedecking the Photo with flowers and performing aarthi.

and begin with a Prayer to Ganesha

Sarasvathi Dwadasa nama Stotra.

offered by Bruhaspathi to Sarasvathi, Padma Purana.

translation by Sri.P.R.R.Ramchander

Citation.

http://www.hindupedia.com/en/Saraswathyashtakam_IV

1.Idhameva Maharaja  prushtavamsthe Pithamaha,

BHeeshmam  dharma vidhaam Sreshtam  Dharmaputhro  Yudhishtra.


Like this  king Yudhishtra who was the son of   Dharma , questioned ,

Lord Bheeshma   who is the best among  those who know Dharma.


2.Pithamaha Maha pragna, SArva sastra  Visharada ,

Saraswathi sthvam punyam   guruna yath krutham  puraa


Oh greatly wise   Grandfather  , who is an expert  in all Sastras,

Lord Guru   has composed  a blessed prayer addressed  to Saraswathi earlier.


3.THadaham srothum ichami , broohi may stotra muthamam,

Saraswaythi mayam drushtwa, Veena pusthaka  Dharinim,


I would like to hear that prayer  , so please   tell me that auspicious  prayer,

After  looking at Goddess Saraswathi , who holds  the Veena and the  book.


4.Hamsa vaha samayuktho , vidhya dhana  kari  mama,

Pradhamam  Bharathi nama  , dwitheeyam cha Saraswathi.


Riding  on the swan  , she   is the  one gives  me free that knowledge,

First   she is called Bharathi   and second  she  is called   Saraswathi.


5.Tritheeyam  SArada Devi , chathurtham Hamsa  Vahini,

Panchamam  jagathi Khyatha , sashtam  Vaneeswari thadhaa


Third   she  is Goddess  Sarada  , Fourth she is “One who rides on swan,”

Fifth   she is called “Universe   famous” and sixth   she is called  “Goddess of speech.”


6.Kaumari sapthamam prokthaa, cha ashtamam Brahma Charini,

Navamam Budhi Dhatri cha dasamam vara   dhayini.


Seventh she is called  “The lass”   and eighth she is called  “She who does  penance  on Brahmam”,

Ninth    she is called  “Giver of intelligence” and tenth    she is called  “giver of bons.”


7.Yekadasam Kshudrakhanda, dwadasam BHuvaneswari,

Brahmi , dwadasa  naamani  tri sandhyam ya paden nare.


Eleventh   she is called “one who has thorns “ and twelfth    as “Goddess  of universe”,

And if a man reads at dusk, noon and dawn  these   twelve names of consort of Lord Brahma


8.SArva sidhi kari thasya   prasanna Parameswari,

Sa may vasathu jihvagre Brahma roopa Saraswathi


She who gives   all powers is the   pleasing  greatest  Goddess ,

And let her live on the tip  of the  toungue as Saraswathi   the form of Brahma.


9,Yevam sthuthaa  thadhaa devi   , santhushtaa    Stotra padatha,

Aathmaanam darsayamasa   Surya koti sama  Prabham.


When the  goddess is praised this   way  , becoming happy   at the reading of the prayer m

She showed   her own form  which is like billions of  Suns.


10.Varam vreushneeswa bhadram they   yathe manasi vidhyathe.


Safety be un to you  ,choose    the boon  that you  have  in your mind.


 Bruhaspathir Uvacha:

The Guru of devas told:-

Yadhi may Varada   Devi  jnanam   sidham  prayascha na  .


If you are pleased me oh Goddess  , wont you grant me wisdom and  divine powers.


11.Hantha  they nirmala jnanam  , kumathi dwamsa  karanam,

Stotrenanena   ye  bhakthya   sthuvanthi   maneshina


To those men  who pray     using this prayer with devotion,

I would   grant them pure knowledge   and destroy wicked knowledge.


12.Labanthe paramam jnanam , yath parairapi   durlabham,

Prapnothi   purusho  nithyam  Mahamaya  prasadatha.


Due  to the grace of the great enchantress  people   would  get divine  knowledge,

And also daily get   the     divinity , which  is difficult to achieve.


13.Trisandhyam   prayatho nithyam   padeth ashtakamuthamam,

Thasye kande   sadaa  vaasam   karishyaami na samsaya.


If this great octet   prayer   is chanted daily at dawn, noon and dusk

I would always live in  his throat   and there  is no doubt   about it.