Hinduism History Practices Mantras

Many of us miss the intricate aspects of Ganesha when we worship other Deities.

Many are not aware that Ganapathy am, the Worship of Ganesha is the first of Shanmathas or Six Systems of Worship formulated by Sri Adi Sankaracharya.

Ganesha was granted the boon of the Right of First Worship in any pooja, by none other than His uncle Sri Vishnu on Ganesa’ s Birthday .

As Ganesa is easily accessible and His idols are present everywhere, His worship is taken for granted and we miss some of the secrets associated with His Worship.

At Thirunageswaram, Rahu Parihara Sthala,where the Milk Abhisheka performed to Rahu turns blue, people do not notice the Ganesa Sannidhi,a small one.Normally the Ganesa Sannidhi shall be on the left side of the temple as you enter.

In Thirunageswaram, it is on the right side.

There used to be a time when people could not enter the temple. People were getting hurt when entering the temple.

Prasna,a method of finding out spiritual information,was performed by Kerala Namboodiris. It was found that there were evil spirits in the temples and they were preventing the Devotees from entering the temple.People requested Sree Sadashiva Brahmendra A saint of Advaitic System of Adi Sankaracharya and a Mantra ,Yantra Sadhaka and Sanskrit Devotional Composer , to solve the problem. He established a Ganesha Vigraha and a Ganesha Yantra. Huge flames rose and drove away the evil spirits. Since then, people have had no trouble visiting the temple.

The astonishing thing is the Ganesha Vigraha and the Yantra is not visible to us.

Rahu Sthala is a term that refers to a temple dedicated to the deity Rahu, one of the nine celestial bodies (Navagrahas) in Hindu astrology. ⁴ Rahu is the north lunar node, and is associated with eclipses, illusions, and karmic retribution. ⁴

One of the most famous Rahu Sthala temples is the Tirunageswaram Naganathar Temple in Tamil Nadu, India. ¹ This temple is also one of the Pancha Bhuta Sthalams, which are five temples dedicated to Shiva, each representing a manifestation of the five prime elements of nature: earth, water, fire, air, and ether. ² The Tirunageswaram temple represents the element of air, and the lingam (symbol of Shiva) here is called Vayu Lingam. ²

The Tirunageswaram temple is also known as Rahu Stalam, because it is believed that Rahu worshipped Shiva here to get rid of a curse from a snake. ¹ According to legend, Rahu was once caught drinking the nectar of immortality along with the gods, and was beheaded by Vishnu. The head became Rahu and the body became Ketu, another celestial body. Rahu then prayed to Shiva at this temple, and was blessed with the power to cause solar and lunar eclipses. ¹

The temple has a separate shrine for Rahu, where he is depicted with a human body and a serpent head. The idol is made of a special stone that absorbs milk. Devotees offer milk to Rahu during a ritual called Rahu Kala Puja, which is performed every day at 12 noon. It is believed that worshipping Rahu at this temple can bring relief from the negative effects of his planetary position in one’s horoscope, such as diseases, debts, enemies, and obstacles. ¹

Another famous Rahu Sthala temple is the Srikalahasteeswara Temple in Andhra Pradesh, India. ³ This temple is also one of the Pancha Bhuta Sthalams, and represents the element of ether. The lingam here is called Akasha Lingam. More at Ramanisblog


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following questions:”What is the meaning of life?” “Why am I here?” “Why does mathematics work, anyway?” “If the universe had a beginning, who created it?” “Why are the physical constants in the universe so finely tuned to allow the possibility of complex life forms?” “Why do humans have a moral sense?” “What happens after we die?”

Dr. Collins always assumed that faith was based on purely emotional and irrational arguments, and was astounded to discover, initially in the writings of the Oxford scholar C.S. Lewis and subsequently from many other sources, that one could build a very strong case for the plausibility of the existence of God on purely rational grounds.

Actually, Dr. Collins says that he finds no conflict here. Yes, he also claims evolution by descent from a common ancestor is clearly true. He affirms that if there was any lingering doubt about the evidence from the fossil record, then the study of DNA provides the strongest possible proof of our relatedness to all other living things.

According to Dr. Collins’ words, he found that there is a wonderful harmony in the complementary truths of science and faith. The God of the Bible is also the God of the genome. God can be found in the cathedral or in the laboratory. By investigating God’s majestic and awesome creation, science can actually be a means of worship.

God Proved by Mathematics.

When Gödel died in 1978, he left behind a tantalizing theory based on principles of modal logic, a type of formal logic that, narrowly defined, involves the use of the expressions “necessarily” and “possibly,” according to Stanford University. So the theorem says that God, or a supreme being, is that for which no greater can be conceived. God exists in the understanding. If God exists in the understanding, we could imagine Him to be greater by existing in reality. Therefore, God must exist.
God Proved by Computer .

Using an ordinary MacBook computer, they have shown that Gödel’s proof was correct, at least on a mathematical level, by way of higher modal logic.

In their initial submission on a research server, “Formalization, Mechanization, and Automation of Gödel’s Proof of God’s Existence,” the pair say that “Goedel’s ontological proof has been analysed for the first-time with an unprecedented degree of detail and formality with the help of higher-order theorem provers.”

But unsurprisingly, there is a rather significant caveat to that claim. In fact, what the researchers in question say they have actually proven is a theorem which was put forward by the renowned Gödel, and the real news isn’t about a Supreme Being, but rather what can now be achieved in scientific fields using superior technology. The mathematicians say that their proof of Gödel’s axioms has more to do with demonstrating how superior technology can help bring about new achievements in science.
Benzmüller and Paleo believe that their work can benefit areas such as artificial intelligence and the verification of software and hardware.

I have quoted from sources in this article and I will post on how God is proved by Indian Philosophy through Intuition,Faith,Logic and Personal experience.
More at https://ramanisblog.in/2014/01/10/god-proof-by-biology-mathematics-computer/

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Sri Rudram Ringtone


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namassavitrē jagadēka chakṣusē
jagatprasūti sthiti nāśahētavē
trayīmayāya triguṇātma dhāriṇē
viriñchi nārāyaṇa śaṅkarātmanē

tatō yuddha pariśrāntaṃ samarē chintayāsthitam ।
rāvaṇaṃ chāgratō dṛṣṭvā yuddhāya samupasthitam ॥ 1 ॥

daivataiścha samāgamya draṣṭumabhyāgatō raṇam ।
upāgamyābravīdrāmaṃ agastyō bhagavān ṛṣiḥ ॥ 2 ॥

rāma rāma mahābāhō śṛṇu guhyaṃ sanātanam ।
yēna sarvānarīn vatsa samarē vijayiṣyasi ॥ 3 ॥

ādityahṛdayaṃ puṇyaṃ sarvaśatru-vināśanam ।
jayāvahaṃ japēnnityaṃ akṣayyaṃ paramaṃ śivam ॥ 4 ॥

sarvamaṅgaḻa-māṅgaḻyaṃ sarvapāpa-praṇāśanam ।
chintāśōka-praśamanaṃ āyurvardhanamuttamam ॥ 5 ॥

raśmimantaṃ samudyantaṃ dēvāsura namaskṛtam ।
pūjayasva vivasvantaṃ bhāskaraṃ bhuvanēśvaram ॥ 6 ॥

sarvadēvātmakō hyēṣa tējasvī raśmibhāvanaḥ ।
ēṣa dēvāsura-gaṇān lōkān pāti gabhastibhiḥ ॥ 7 ॥

ēṣa brahmā cha viṣṇuścha śivaḥ skandaḥ prajāpatiḥ ।
mahēndrō dhanadaḥ kālō yamaḥ sōmō hyapāṃ patiḥ ॥ 8 ॥

pitarō vasavaḥ sādhyā hyaśvinau marutō manuḥ ।
vāyurvahniḥ prajāprāṇaḥ ṛtukartā prabhākaraḥ ॥ 9 ॥

ādityaḥ savitā sūryaḥ khagaḥ pūṣā gabhastimān ।
suvarṇasadṛśō bhānuḥ hiraṇyarētā divākaraḥ ॥ 10 ॥

haridaśvaḥ sahasrārchiḥ saptasapti-rmarīchimān ।
timirōnmathanaḥ śambhuḥ tvaṣṭā mārtāṇḍakōṃ'śumān ॥ 11 ॥

hiraṇyagarbhaḥ śiśiraḥ tapanō bhāskarō raviḥ ।
agnigarbhō'ditēḥ putraḥ śaṅkhaḥ śiśiranāśanaḥ ॥ 12 ॥

vyōmanātha-stamōbhēdī ṛgyajuḥsāma-pāragaḥ ।
ghanāvṛṣṭirapāṃ mitraḥ vindhyavīthī plavaṅgamaḥ ॥ 13 ॥

ātapī maṇḍalī mṛtyuḥ piṅgaḻaḥ sarvatāpanaḥ ।
kavirviśvō mahātējā raktaḥ sarvabhavōdbhavaḥ ॥ 14 ॥

nakṣatra graha tārāṇāṃ adhipō viśvabhāvanaḥ ।
tējasāmapi tējasvī dvādaśātma-nnamō'stu tē ॥ 15 ॥

namaḥ pūrvāya girayē paśchimāyādrayē namaḥ ।
jyōtirgaṇānāṃ patayē dinādhipatayē namaḥ ॥ 16 ॥

jayāya jayabhadrāya haryaśvāya namō namaḥ ।
namō namaḥ sahasrāṃśō ādityāya namō namaḥ ॥ 17 ॥

nama ugrāya vīrāya sāraṅgāya namō namaḥ ।
namaḥ padmaprabōdhāya mārtāṇḍāya namō namaḥ ॥ 18 ॥

brahmēśānāchyutēśāya sūryāyāditya-varchasē ।
bhāsvatē sarvabhakṣāya raudrāya vapuṣē namaḥ ॥ 19 ॥

tamōghnāya himaghnāya śatrughnāyā mitātmanē ।
kṛtaghnaghnāya dēvāya jyōtiṣāṃ patayē namaḥ ॥ 20 ॥

tapta chāmīkarābhāya vahnayē viśvakarmaṇē ।
namastamō'bhi nighnāya ravayē lōkasākṣiṇē ॥ 21 ॥

nāśayatyēṣa vai bhūtaṃ tadēva sṛjati prabhuḥ ।
pāyatyēṣa tapatyēṣa varṣatyēṣa gabhastibhiḥ ॥ 22 ॥

ēṣa suptēṣu jāgarti bhūtēṣu pariniṣṭhitaḥ ।
ēṣa ēvāgnihōtraṃ cha phalaṃ chaivāgni hōtriṇām ॥ 23 ॥

vēdāścha kratavaśchaiva kratūnāṃ phalamēva cha ।
yāni kṛtyāni lōkēṣu sarva ēṣa raviḥ prabhuḥ ॥ 24 ॥

phalaśrutiḥ

ēna māpatsu kṛchChrēṣu kāntārēṣu bhayēṣu cha ।
kīrtayan puruṣaḥ kaśchinnāvaśīdati rāghava ॥ 25 ॥

pūjayasvaina mēkāgraḥ dēvadēvaṃ jagatpatim ।
ētat triguṇitaṃ japtvā yuddhēṣu vijayiṣyasi ॥ 26 ॥

asmin kṣaṇē mahābāhō rāvaṇaṃ tvaṃ vadhiṣyasi ।
ēvamuktvā tadāgastyō jagāma cha yathāgatam ॥ 27 ॥

ētachChrutvā mahātējāḥ naṣṭaśōkō'bhavattadā ।
dhārayāmāsa suprītaḥ rāghavaḥ prayatātmavān ॥ 28 ॥

ādityaṃ prēkṣya japtvā tu paraṃ harṣamavāptavān ।
trirāchamya śuchirbhūtvā dhanurādāya vīryavān ॥ 29 ॥

rāvaṇaṃ prēkṣya hṛṣṭātmā yuddhāya samupāgamat ।
sarvayatnēna mahatā vadhē tasya dhṛtō'bhavat ॥ 30 ॥

adha raviravadannirīkṣya rāmaṃ muditamanāḥ paramaṃ prahṛṣyamāṇaḥ ।
niśicharapati saṅkṣayaṃ viditvā suragaṇa madhyagatō vachastvarēti ॥ 31 ॥

ityārṣē śrīmadrāmāyaṇē vālmikīyē ādikāvyē yuddhakāṇḍē pañchādhika śatatamaḥ sargaḥ ॥
-- Aditya Hrudayam

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dēvyuvācha
dēvadēva! mahādēva! trikālajña! mahēśvara!
karuṇākara dēvēśa! bhaktānugrahakāraka! ॥
aṣṭōttara śataṃ lakṣmyāḥ śrōtumichChāmi tattvataḥ ॥

īśvara uvācha
dēvi! sādhu mahābhāgē mahābhāgya pradāyakam ।
sarvaiśvaryakaraṃ puṇyaṃ sarvapāpa praṇāśanam ॥
sarvadāridrya śamanaṃ śravaṇādbhukti muktidam ।
rājavaśyakaraṃ divyaṃ guhyād-guhyataraṃ param ॥
durlabhaṃ sarvadēvānāṃ chatuṣṣaṣṭi kaḻāspadam ।
padmādīnāṃ varāntānāṃ nidhīnāṃ nityadāyakam ॥
samasta dēva saṃsēvyaṃ aṇimādyaṣṭa siddhidam ।
kimatra bahunōktēna dēvī pratyakṣadāyakam ॥
tava prītyādya vakṣyāmi samāhitamanāśśṛṇu ।
aṣṭōttara śatasyāsya mahālakṣmistu dēvatā ॥
klīṃ bīja padamityuktaṃ śaktistu bhuvanēśvarī ।
aṅganyāsaḥ karanyāsaḥ sa ityādi prakīrtitaḥ ॥

dhyānaṃ
vandē padmakarāṃ prasannavadanāṃ saubhāgyadāṃ bhāgyadāṃ
hastābhyāmabhayapradāṃ maṇigaṇaiḥ nānāvidhaiḥ bhūṣitām ।
bhaktābhīṣṭa phalapradāṃ harihara brahmādhibhissēvitāṃ
pārśvē paṅkaja śaṅkhapadma nidhibhiḥ yuktāṃ sadā śaktibhiḥ ॥

sarasija nayanē sarōjahastē dhavaḻa tarāṃśuka gandhamālya śōbhē ।
bhagavati harivallabhē manōjñē tribhuvana bhūtikari prasīdamahyam ॥

ōṃ
prakṛtiṃ vikṛtiṃ vidyāṃ sarvabhūta-hitapradām ।
śraddhāṃ vibhūtiṃ surabhiṃ namāmi paramātmikām ॥ 1 ॥

vāchaṃ padmālayāṃ padmāṃ śuchiṃ svāhāṃ svadhāṃ sudhām ।
dhanyāṃ hiraṇyayīṃ lakṣmīṃ nityapuṣṭāṃ vibhāvarīm ॥ 2 ॥

aditiṃ cha ditiṃ dīptāṃ vasudhāṃ vasudhāriṇīm ।
namāmi kamalāṃ kāntāṃ kāmyāṃ kṣīrōdasambhavām ॥ 3 ॥

anugrahapradāṃ buddhi-managhāṃ harivallabhām ।
aśōkā-mamṛtāṃ dīptāṃ lōkaśōkavināśinīm ॥ 4 ॥

namāmi dharmanilayāṃ karuṇāṃ lōkamātaram ।
padmapriyāṃ padmahastāṃ padmākṣīṃ padmasundarīm ॥ 5 ॥

padmōdbhavāṃ padmamukhīṃ padmanābhapriyāṃ ramām ।
padmamālādharāṃ dēvīṃ padminīṃ padmagandhinīm ॥ 6 ॥

puṇyagandhāṃ suprasannāṃ prasādābhimukhīṃ prabhām ।
namāmi chandravadanāṃ chandrāṃ chandrasahōdarīm ॥ 7 ॥

chaturbhujāṃ chandrarūpā-mindirā-minduśītalām ।
āhlāda jananīṃ puṣṭiṃ śivāṃ śivakarīṃ satīm ॥ 8 ॥

vimalāṃ viśvajananīṃ tuṣṭiṃ dāridryanāśinīm ।
prītipuṣkariṇīṃ śāntāṃ śuklamālyāmbarāṃ śriyam ॥ 9 ॥

bhāskarīṃ bilvanilayāṃ varārōhāṃ yaśasvinīm ।
vasundharā mudārāṅgāṃ hariṇīṃ hēmamālinīm ॥ 10 ॥

dhanadhānyakarīṃ siddhiṃ sadāsaumyāṃ śubhapradām ।
nṛpavēśmagatāṃ nandāṃ varalakṣmīṃ vasupradām ॥ 11 ॥

śubhāṃ hiraṇyaprākārāṃ samudratanayāṃ jayām ।
namāmi maṅgaḻāṃ dēvīṃ viṣṇuvakṣaḥsthalasthitām ॥ 12 ॥

viṣṇupatnīṃ, prasannākṣīṃ nārāyaṇasamāśritām ।
dāridryadhvaṃsinīṃ dēvīṃ sarvōpadravavāriṇīm ॥ 13 ॥

navadurgāṃ mahākāḻīṃ brahmaviṣṇuśivātmikām ।
trikālajñānasampannāṃ namāmi bhuvanēśvarīm ॥ 14 ॥

lakṣmīṃ kṣīrasamudrarāja tanayāṃ śrīraṅgadhāmēśvarīm ।
dāsībhūta samastadēva vanitāṃ lōkaika dīpāṅkurām ॥
śrīmanmanda kaṭākṣa labdha vibhavad-brahmēndra gaṅgādharām ।
tvāṃ trailōkya kuṭumbinīṃ sarasijāṃ vandē mukundapriyām ॥ 15 ॥
mātarnamāmi! kamalē! kamalāyatākṣi!
śrī viṣṇu hṛt-kamalavāsini! viśvamātaḥ!
kṣīrōdajē kamala kōmala garbhagauri!
lakṣmī! prasīda satataṃ samatāṃ śaraṇyē ॥ 16 ॥

trikālaṃ yō japēt vidvān ṣaṇmāsaṃ vijitēndriyaḥ ।
dāridrya dhvaṃsanaṃ kṛtvā sarvamāpnōt-yayatnataḥ ।
dēvīnāma sahasrēṣu puṇyamaṣṭōttaraṃ śatam ।
yēna śriya mavāpnōti kōṭijanma daridrataḥ ॥ 17 ॥

bhṛguvārē śataṃ dhīmān paṭhēt vatsaramātrakam ।
aṣṭaiśvarya mavāpnōti kubēra iva bhūtalē ॥
dāridrya mōchanaṃ nāma stōtramambāparaṃ śatam ।
yēna śriya mavāpnōti kōṭijanma daridrataḥ ॥ 18 ॥

bhuktvātu vipulān bhōgān antē sāyujyamāpnuyāt ।
prātaḥkālē paṭhēnnityaṃ sarva duḥkhōpa śāntayē ।
paṭhantu chintayēddēvīṃ sarvābharaṇa bhūṣitām ॥ 19 ॥

iti śrī lakṣmyaṣṭōttaraśatanāmastōtraṃ sampūrṇaṃ


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