SO HUM

 Bodhyana suthra  Mahanyasa , section: Shiva archna (shiva worship)

 The shloka states

“Deho devalaya Prokthaha 
Jeeva Shiva Sanathanaha
Thejathe Agjana nirmalyam
“SO HUM” Bhavena Poojayee” 

The body is the Temple, The life within is the SHIVA
Removing your ignorance and coming to an understanding, that, I AM THAT, should be ones WORSHIP.

Thus the HUMAN BODY forms the Architectural base of a Hindu temple.

Below is a clear cut explanation of a TEMPLE in the (HINDU) temple architecture.     

THE SEX ORGAN in the temple architecture is represented by the "Dwaja stamba"as Male, altar of ego and " bali peeta" as female. 
 ( see the placements in picture above ) also notice the  placement of Ajna chakra on top of the forehead )

(here i am explaining just the SHIV-LING part) 

 The Shivling is placed in the “Garba gudi” sanctum of the temple which signifies the head .…the gopuram  on the garba gudi (sanctum) is made of a thousand layers , signifying the skull layering (sahasra, thousand lotus petals )…

Human Pineal Gland

The Pineal Gland (in the MIDBRAIN ) known as the master gland, is responsible for all the chemical producing glands in the body  ( Like Shiva runs the whole Bramhanda ).Pineal gland runs the whole body called "Pindanda"
  This Pineal Gland is what we see in the form of a SHIVLING.
At the physical level it works as Master gland responsible for the production of Amruth , Somras  (serotonin, pinoline  melatonin, and DMT5).

One finds the Shiv-ling  placed in the DARK sanctum of the temple. 

Medical science says, Pineal gland is productive, only in total darkness.
(That is the reason Rishies  did thapas in caves)

       ( Ajna Chakra third EYE)
          ( see the Lingam ,in the center of the picture). 

The pictorial thapo bangi of Shiva is an indicator, that when one meditates,(THAPAS) it enhances the production of these chemicals, which ultimately opens the Gyana Chakshu  (THIRD EYE) meaning, one accesses the KNOW 
ALL dimension ... SO HUM

Anger Management

Manu, the oldest Law Maker, (his name is in the oldest book in the world, the Rig Veda), lists the eight bad qualities that come out of anger:

Paisunam saahasam droha iirshyaarsuuyaarthaduushanamVaagdandajam sa paarushyam krodajopi ganoshtakah

Manu 7-48
Slander, physical violence, malice, envy, resentment, destruction of property, verbal abuse and assault are the eight vices born out of anger.

Anger in Mahabharata

There is a beautiful sloka/couplet in the Mahabharata:

Akrodhena jayet krodham, asaadhum saadhunaa jayetJayet kadaryam daanena, jayet satyena caanrutam

Meaning:-Conquer the anger of others by non-angerConquer evildoers by saintliness,Conquer the miser by giftsConquer falsehood by truth-Udhyogaparva, 38-73,74

It is interesting to compare it with what the Budhha said:-Overcome anger by peacefulnessOvercome evil by goodOvercome the mean by generosityAnd the man who lies by truth–Dhammapada 223

Buddha came approximately 2500 years after Vyasa, the author of Mahabharata.

Uttama, Madhhyama, Adhama and Papi

Uttame sa kshanam kopo madhyame ghatikaadwayamAdhame sydahoraatram paapishtee maranaantaka:

Good people won’t feel the anger for more than a moment.

People in the next rank – not so good, but O.K—will feel the anger for 48 minutes (i.e. for two ghatikaas; a ghatikaa is 24 minutes).

People at the lower level, will be angry for 24 hours (Aha:+raatri).

But the sinners (paapishta:) will keep the anger till they die.

Those who feel the anger over an incident for ever are sinners! That is the message it gives.

The anger of the great is not long-lasting and ends on a gentle note – Bharatamanjari 1-26-1141

Kamakhya Stotra

kamakhya kamasampanna kameshvari harapriye l
kamana dehi me nityam kameshvari namastu te ll

Worshipping the Goddess

aa devi sarvabhuteshu buddhi rupena samsthitaa
Namastasyai namastasyai namastasyai namo namaha

To that goddess who dwells within all beings in the form
of intellect, I bow again and again and again

– Chandi Path (Devi Mahatmya), Ch. 5, v. 20

Durga, Kali and the two demons

Legend has it that two demons were vanquished by The Goddess Durga and her other manifestation, Kali as described in the ancient Upanishad scriptures called the Devi Puranas. Durga Puja celebrates the triumph over one of the demons – Mahisashura; Kali Puja – victory over the other – Raktabija.

According to scripture, Mahisasura’s father, Rambha, a demon king, had fallen madly in love with Mahishi, an Asura who could transform into a buffalo at will, at times maintaining hybrid form. He took her as his wife – and while with child, she was abducted by an ex-lover from her abode. The two fought; Rambha was killed.

Devastated, a grieving Mahishi leapt on to Rambha’s funeral pyre – an act which moved Lord Yama, God of Death. He halted the migration of Rambha’s soul, and redirected it into Mahishi’s womb. Out of the cremation fire emerged twins: Mahishasura, the son conceived of Rambha and Mahishi; and Raktabija, the reincarnated Rambha.

Mahishasura was a great soldier and his penances garnered him a boon from Lord Brahma, the creator in the Hindu pantheon. Arrogance would be his undoing: he asked to be impervious from death by either man or god, for surely he had nothing to fear from a mere woman.

Raktabija had also gained a special power: wherever his blood would fall, his seed would sprout, and he would be duplicated.

The demon army led by these twins were terrorizing the known worlds. So, the Devas(Demi-Gods) appealed to the holy trinity Brahma, the Creator, Vishnu, the Preserver, and Shiva, the destroyer to eliminate the threat. Together, they created the ten armed Goddess, Durga. They, along with the Devas armed and empowered her. In turn, she manifested their combined power.

Unprotected from being killed by a female and underestimating the female he faced in battle, Mahishasura proposed marriage to Durga when he met her on the battlefield. He, being ego personified left her enraged at his arrogance. In killing him, Durga demonstrates that we must conquer our ego on the path to enlightenment.

Similarly, Raktabij represents desire for which there is no end to satisfaction – one drop of blood begetting another demon, one craving satiated giving rise to another one. Durga, assuming the form of Kali, cut the head off of Raktabij and drank all of his blood, so not even a single drop would fall: her solution being to eliminate all desire before it has a chance to sprout.

What is knowledge?

"Nothing is as pure as knowledge in this world. Knowledge is higher than all rituals. All activities find fulfilment only in knowledge." - Bhagwad Gita..

One of the most famous questions of the Upanishads is: "What is that, knowing which, everything else is known?" (Mundaka Upanishad 1.1.3). The technical term for the study of knowledge, its characteristics and its limitations is "epistemology". In ancient India, nyaya - one of the six classical schools of philosophy - dealt primarily with epistemology (and so did many of the Upanishads).

The harmonious existence of different systems of knowledge was the framework of the three epistemologies given in the Upanishads. Knowledge is said to be at three levels or three realms. The first is called adhibhuta - the knowledge that belongs to the material world, or what we call "facts". A large part of modern science and factual based knowledge will come under this heading.

The second is called adhidaiva - the knowledge that belongs to the non-material sphere, such as emotions, ideas, and beliefs, or what we call "values". The emotional response to a work of art or an abstract idea conceived by the mind - all these are parts of adhidaiva.

The third realm is called adhyatma - the knowledge that belongs to the self, such as personal experiences and insights. Inner awareness and consciousness come under this heading.

This framework can be extended not just to our reading but also to various activities we undertake in our daily lives. Some activities are merely at the level of adhibhuta, like taking care of the body or managing finances. Activities like prayer or engagement with an art form will be at the level of adhidaiva. And those activities that involve contemplation and meditation are at the level of adhyatma.

While adhibhuta works in the realm of matter (and is realised by experimentation and logic), adhidaiva works in the realm of human psyche (and is realised by faith and imagination), and adhyatma works in the realm of the self (and is realised by experience and wisdom). All these three realms are essential for living a complete human life. And each realm gives us a fresh layer of meaning.

The philosophy of Hinduism in ancient times with the existence of these three epistemologies, rarely saw clashes between religion and science, art and science, religion and morals, art and ethics. They realised that truths can be at different levels, applicable to different realms.

Apotropaic Magic

Apotropaic magic is a ritual observance that is intended to turn away evil. It can be as elaborate as the use of magical ceremonies or spells, or as simple as the vaguely superstitious carrying or wearing of a "good luck" token or "charm" (perhaps on a charm bracelet), crossing one's fingers or knocking on wood.
"Apotropaic" is an adjective that means "intended to ward off evil" or "averting or deflecting evil" and commonly refers to objects such as amulets or other symbols. The word is of Greek origin: apotrope literally means "turning away" or averting (as in "averting the evil eye"). 

Apotropaic symbols


The Gorgon


The Gorgon, flanked by lionesses and showing her belt clasp of serpents, as depicted at the pediment of the 7th century B.C. temple on display at the Archaeological Museum of Corfu, Greece

The Gorgon, flanked by lionesses and showing her belt clasp of serpents, as depicted at the pediment of the seventh century B.C. temple on display at the Archaeological Museum of Corfu

Among the Ancient Greeks the most widely-used image intended to avert evil was that of the Gorgon, the head of which now may be called the Gorgoneion, which features wild eyes, fangs, and protruding tongue. The full figure of the Gorgon holds the apex of the oldest remaining Greek temple where she is flanked by two lionesses. The Gorgon head was mounted on the aegis and shield of Athena.

** does it remind us of Kali 


Sheela na Gigs

The doorways and windows of buildings were felt to be particularly vulnerable to evil. On churches and castles, gargoyles or other grotesque faces and figures such as Sheela na Gigs and Hunky Punks would be carved to frighten away witches and other malign influences. Those other openings, fireplaces or chimneys, may also have been carved. Rather than figural carvings, these seem to have been simple geometric or letter carvings. Where a wooden post was used to support a chimney opening, this was often an easier subject for amateur carving. 


Phalli

In ancient Greece, phalli were believed to have apotropaic qualities. Often stone reliefs would be placed above doorways, but there were also many three-dimensional renditions erected across the Greek world. Most notable of these were the urban monuments found on the island of Delos. Grotesque, satyr-like beaded faces, sometimes with the pointed cap of the workman, appeared often over the doors of ovens and kilns, to protect the work from fire and mishap. A similar use of phallic representations to ward off the evil eye remains popular in modern Bhutan and is associated with the 500 year old Buddhist tradition of Drupka Kinley, and is paralleled by other south Asian uses of the lingam symbol.