പുരുഷസൂക്തം - വേദബന്ധു വ്യാഖ്യാനം PDF

പണ്ഡിത വേദബന്ധുശര്‍മ്മ വ്യാഖ്യാനം നിര്‍വഹിച്ച് മഹാത്മാഹംസരാജ വൈദിക ഗ്രന്ഥശാല, ആര്യസമാജം, തിരുവനന്തപുരം 1951 നവംബരറില്‍ പ്രകാശിപ്പിച്ച ‘പുരുഷസൂക്തം’ വിസ്തൃതമായ ഉപോദ്ഘാതവും മന്ത്രാര്‍ത്ഥവുമടങ്ങിയ ഒരു സ്വാധ്യായഗ്രന്ഥമാണ്. ദയാനന്ദ സരസ്വതിയുടെ അനുശാസനമാണ് ഇതിലെ ഉപോദ്ഘാതത്തിനു പ്രേരണ നല്‍കിയിരിക്കുന്നത്.

പാഠപരിചയവും പേരും, സൂക്തത്തിന്റെ പ്രാചീനത്വം, ഋഷി, ദേവത, ഛന്ദസും സ്വരവും, വിഷയം, പുരുഷസൂക്തത്തിന്റെ സംഗതി, സഹസ്രശീര്‍ഷാവായ പുരുഷനും ശേഷശായിയായ വിഷ്ണുവും, പത്മനാഭ കല്‍പ്പനയുടെ രഹസ്യം, പുരാണകഥയുടെ താല്പര്യം, പുരുഷന്റെ പ്രജാപത്യയജ്ഞം, അനന്ത ചതുര്‍ദശീവ്രതം, മന്ത്രപാഠം എന്നീ അദ്ധ്യായങ്ങള്‍ ഈ ഗ്രന്ഥത്തില്‍ ഉള്‍പ്പെട്ടിരിക്കുന്നു.

പുരുഷസൂക്തം - വേദബന്ധു വ്യാഖ്യാനം PDF ഡൌണ്‍ലോഡ് ചെയ്യൂ.

ലിങ്ക്: http://sreyas.in/purusha-sooktham-vedabandhu-pdf#ixzz2pgsfQp4s 
[ ശ്രേയസ് ആദ്ധ്യാത്മിക വെബ്സൈറ്റ്: www.sreyas.in ഫേസ്ബുക്ക്: www.fb.com/sreyasin ] 

Published in November 1951 by Sreedhara Printing House, Thiruvananthapuram.

Thiruvannamalai Arunachaleswarar Temple

Now & Then

For those who are interested in seeing our past, this is one of such treasures. The present structure was built during the Chola dynasty in the 9th century, while later expansions are attributed to Vijayanagar rulers of the Sangama Dynasty (1336–1485 CE), the Saluva Dynasty and the Tuluva Dynasty (1491–1570 CE).

Present

In 1890s

Bangalore Halasuru Someswara Temple

Now & Then

For those who are interested in seeing our past, this is one of such treasures. This temple is believed to be built around 1200s. The picture taken in 1890 even has people in it. Their dress codes vouch for the authenticity of dates.

Now can you spot the differences please?

In 2000s

In 1890s

Complete Works of Sri Sankaracharya in 20 Volumes 1910 Edition

Language: Hindi

Complete Works of Sri Sankaracharya 20 Volumes 1910 Edition published by Sri Vani Vilas Press, Srirangam in 1910. It includes Sri Sankaracharya's major commentaries as well as his other works, as given in the list below.


Volume 1. Brahmasutra-bhashya

Volume 2. Brahmasutra-bhashya

Volume 3. Brahmasutra-bhashya

Volume 4. Upanishad-bhashya, vol. 1: Isa, Kena [2], Katha, Prasna

Volume 5. Upanishad-bhashya, vol. 2: Mundaka, Mandukya, Aitareya

Volume 6. Upanishad-bhashya, vol. 3: Taittiriya, Chhandogya 1-3

Volume 7. Upanishad-bhashya, vol. 4: Chhandogya 4-8

Volume 8. Upanishad-bhashya, vol. 5: Brihadaranyaka 1-2

Volume 9. Upanishad-bhashya, vol. 6: Brihadaranyaka 3-4

Volume 10. Upanishad-bhashya, vol. 7: Brihadaranyaka 5-6, Nrisimhapurvatapani

Volume 11. Bhagavad-Gita-bhashya, vol. 1: chaps. 1-9

Volume 12. Bhagavad-Gita-bhashya, vol. 2: chaps. 10-18

Volume 13. Vishnusahasranama and Sanatsujatiya Bhashyas

Volume 14. Vivekachudamani, Upadeshasahasri

Volume 15. Miscellaneous Prakaranas vol. 1: Aparokshanubhuti, etc. [7 works]

Volume 16. Miscellaneous Prakaranas vol. 2: Prabodhasudhakara, etc. [25 works]

Volume 17. Stotras, vol. 1 [30 works]

Volume 18. Stotras, vol. 2 [35 works, plus Lalita Trisatistotra Bhashya]

Volume 19. Prapanchasara, vol. 1

Volume 20. Prapanchasara, vol. 2

Creative Commons license: Attribution 3.0

Download/Read Online, click here.

Rajiv Malhotra - Vivekanandas ideas

A ton thanks to karigar01 for providing this document at scribd

This post is not meant to share illegal download of copyrighted material, but for enlightening ideals which are known in name of a relegion - Hinduism.

Bhagavad Gita - Sanskrit

The Bhagavad Gita is undoubtedly the most widely known holy text of Hindus.

The context of the Gita is a conversation between Lord Krishna and the Pandava prince Arjuna taking place in the middle of the battlefield before the start of the Kurukshetra War with armies on both sides ready to battle. Responding to Arjuna's confusion and moral dilemma about fighting his own cousins who command a tyranny imposed on a disputed empire, Lord Krishna explains to Arjuna his duties as a warrior and prince, and elaborates on different Yogic and Vedantic philosophies, and explains different ways in which the soul can reach the supreme being with examples and analogies. This has led to the Gita often being described as a concise guide to Hindu theology and also as a practical, self-contained guide to life.

Bhagavad Gita, PDF in Sanskrit

Vishnu Purana

THE literature of the Hindus has now been cultivated for many years with singular diligence, and in many of its branches with eminent success. There are some departments, however, which are yet but partially and imperfectly investigated; and we are far from being in possession of that knowledge which the authentic writings of the Hindus alone can give us of their religion, mythology, and historical traditions.

From the materials to which we have hitherto had access, it seems probable that there have been three principal forms in which the religion of the Hindus has existed, at as many different periods.

The duration of those periods, the circumstances of their succession, and the precise state of the national faith at each season, it is not possible to trace with any approach to accuracy. The premises have been too imperfectly determined to authorize other than conclusions of a general and somewhat vague description, and those remain to be hereafter confirmed or corrected by more extensive and satisfactory research. The earliest form under which the Hindu religion appears is that taught in the Vedas. The style of the language, and the purport of the composition of those works, as far as we are acquainted with them, indicate a date long anterior to that of any other class of Sanscrit writings. It is yet, however, scarcely safe to advance an opinion of the precise belief or philosophy which they inculcate. To enable us to judge of their tendency, we have only a general sketch of their arrangement and contents, with a few extracts, by Mr. Colebrooke, in the Asiatic Researches ; a few incidental observations by Mr. Ellis, in the same miscellany ; and a translation of the first book of the Sanhita, or collection of the prayers of the Rig-veda, by Dr. Rosen ; and some of the Upanishads, or speculative treatises, attached to, rather than part of, the Vedas, by Rammohun Roy . Of the religion taught in the Vedas,Mr. Colebrooke's opinion will probably be received as that which is best entitled to deference, as certainly no Sanscrit scholar has been equally conversant with the original works. "The real doctrine
of the Indian scripture is the unity of the Deity, in whom the universe is comprehended; and the seeming polytheism which it exhibits, offers the elements and the stars and planets as gods. The three principal manifestations of the divinity, with other personified attributes and energies, and most of the other gods of Hindu mythology, are indeed mentioned, or at least indicated, in the Veda.

But the worship of deified heroes is no part of the system; nor are the incarnations of deities suggested in any portion of the text which I have yet seen, though such are sometimes hinted at by the commentators ." Some of these statements may perhaps require modification; for without a careful examination of all the prayers of the Vedas, it would be hazardous to assert that they contain no indication whatever of hero-worship; and certainly they do appear to allude occasionally to the Avataras, or incarnations, of Vishnu. Still, however, it is true that the prevailing character of the ritual of the Vedas is the worship of the personified elements; of Agni, or fire; Indra, the firmament; Vayu, the air; Varuna, the water; of Aditya, the sun; Soma, the moon; and other elementary and planetary personages. It is also true that the worship of the Vedas is for the most part domestic worship, consisting of prayers and oblations offered – in their own houses, not in temples – by individuals for individual good, and addressed to unreal presences, not to visible types. In a word, the religion of the Vedas was not idolatry.

To Read more download your copy of Vishnu Purana, click here.

Adityahridayam in Tamil

This book is a word by word translation of Adityahridayam in Sanskrit to Tamil by Srinivasan Natesan.

Ādityahṛdayam (आदित्यहृदयम्, Sanskrit pronunciation: [ad̪ɪt̪jəhɾd̪əjʌm]), is a hymn associated with Aditya or the Sun God and was recited by the sage Agastya to Rama on the battlefield before fighting with Ravana. This historic hymn starts at the beginning of the duel between Rama and Ravana. Agastya teaches Rama, who is fatigued after the long battle with various warriors of Lanka, the procedure of worshiping the Sun god for strength to defeat the enemy.

These verses belong to Yuddha Kanda (Book 6) Canto 107, in the Ramayana as composed by Valmiki.

The following is the text [Source:Wikipedia]

॥ आदित्यहृदयम्॥	.. ādityahṛdayam ..
ततो युद्धपरिश्रान्तं समरे चिन्तया स्थितम्।	tato yuddhapariśrāntaṃ samare chintayā sthitam
रावणं चाग्रतो दृष्ट्वा युद्धाय समुपस्थितम्॥ १॥	rāvaṇaṃ cāgrato dṛṣṭvā yuddhāya samupasthitam .. 1 ..
दैवतैश्च समागम्य द्रष्टुमभ्यागतो रणम्।	daivataiśca samāgamya draṣṭumabhyāgato raṇam
उपागम्याब्रवीद्राममगस्त्यो भगवान् ऋषिः॥ २॥	upāgamyābravīdrāmamagastyo bhagavān ṛṣiḥ .. 2 ..
राम राम महाबाहो शृणु गुह्यं सनातनम्।	rāma rāma mahābāho śṛṇu guhyaṃ sanātanam
येन सर्वानरीन् वत्स समरे विजयिष्यसि॥ ३॥	yena sarvānarīn vatsa samare vijayiṣyasi .. 3 ..
आदित्यहृदयं पुण्यं सर्वशत्रुविनाशनम्।	ādityahṛdayaṃ puṇyaṃ sarvaśatruvināśanam
जयावहं जपेन्नित्यम् अक्षय्यं परमं शिवम्॥ ४॥	jayāvahaṃ japennityam akṣayyaṃ paramaṃ śivam .. 4 ..
सर्वमङ्गलमाङ्गल्यं सर्वपापप्रणाशनम्।	sarvamaṅgalamāṅgalyaṃ sarvapāpapraṇāśanam
चिन्ताशोकप्रशमनम् आयुर्वर्धनमुत्तमम्॥ ५॥	cintāśokapraśamanam āyurvardhanamuttamam .. 5 ..
रश्मिमंतं समुद्यन्तं देवासुरनमस्कृतम्।	raśmimaṃtaṃ samudyantaṃ devāsuranamaskṛtam
पूजयस्व विवस्वन्तं भास्करं भुवनेश्वरम्॥ ६॥	pūjayasva vivasvantaṃ bhāskaraṃ bhuvaneśvaram .. 6 ..
सर्वदेवात्मको ह्येष तेजस्वी रश्मिभावनः।	sarvadevātmako hyeṣa tejasvī raśmibhāvanaḥ
एष देवासुरगणाँल्लोकान् पाति गभस्तिभिः॥ ७॥	eṣa devāsuragaṇām̐llokān pāti gabhastibhiḥ .. 7 ..
एष ब्रह्मा च विष्णुश्च शिवः स्कन्दः प्रजापतिः।	eṣa brahmā ca viṣṇuśca śivaḥ skandaḥ prajāpatiḥ
महेन्द्रो धनदः कालो यमः सोमो ह्यपां पतिः॥ ८॥	mahendro dhanadaḥ kālo yamaḥ somo hyapāṃ patiḥ .. 8 ..
पितरो वसवः साध्या ह्यश्विनौ मरुतो मनुः।	pitaro vasavaḥ sādhyā hyaśvinau maruto manuḥ
वायुर्वह्निः प्रजाप्राण ऋतुकर्ता प्रभाकरः॥ ९॥	vāyurvahniḥ prajāprāṇa ṛtukartā prabhākaraḥ .. 9 ..
आदित्यः सविता सूर्यः खगः पूषा गभस्तिमान्।	ādityaḥ savitā sūryaḥ khagaḥ pūṣā gabhastimān
सुवर्णसदृशो भानुर्हिरण्यरेता दिवाकरः॥ १०॥	suvarṇasadṛśo bhānurhiraṇyaretā divākaraḥ .. 10 ..
हरिदश्वः सहस्रार्चिः सप्तसप्तिर्मरीचिमान्।	haridaśvaḥ sahasrārciḥ saptasaptirmarīcimān
तिमिरोन्मथनः शम्भुस्त्वष्टा मार्ताण्ड अंशुमान्॥ ११॥	timironmathanaḥ śambhustvaṣṭā mārtāṇḍa aṃśumān .. 11 ..
हिरण्यगर्भः शिशिरस्तपनो भास्करो रविः।	hiraṇyagarbhaḥ śiśirastapano bhāskaro raviḥ
अग्निगर्भोऽदितेः पुत्रः शङ्खः शिशिरनाशनः॥ १२॥	agnigarbho'diteḥ putraḥ śaṅkhaḥ śiśiranāśanaḥ .. 12 ..
व्योमनाथस्तमोभेदी ऋग्यजुःसामपारगः।	vyomanāthastamobhedī ṛgyajuḥsāmapāragaḥ
घनवृष्टिरपां मित्रो विन्ध्यवीथीप्लवङ्गमः॥ १३॥	ghanavṛṣṭirapāṃ mitro vindhyavīthīplavaṅgamaḥ .. 13 ..
आतपी मण्डली मृत्युः पिङ्गलः सर्वतापनः।	ātapī maṇḍalī mṛtyuḥ piṅgalaḥ sarvatāpanaḥ
कविर्विश्वो महातेजाः रक्तः सर्वभवोद्भवः॥ १४॥	kavirviśvo mahātejāḥ raktaḥ sarvabhavodbhavaḥ .. 14 ..
नक्षत्रग्रहताराणामधिपो विश्वभावनः।	nakṣatragrahatārāṇāmadhipo viśvabhāvanaḥ
तेजसामपि तेजस्वी द्वादशात्मन् नमोऽस्तु ते॥ १५॥	tejasāmapi tejasvī dvādaśātman namo'stu te .. 15 ..
नमः पूर्वाय गिरये पश्चिमायाद्रये नमः।	namaḥ pūrvāya giraye paścimāyādraye namaḥ
ज्योतिर्गणानां पतये दिनाधिपतये नमः॥ १६॥	jyotirgaṇānāṃ pataye dinādhipataye namaḥ .. 16 ..
जयाय जयभद्राय हर्यश्वाय नमो नमः।	jayāya jayabhadrāya haryaśvāya namo namaḥ
नमो नमः सहस्रांशो आदित्याय नमो नमः॥ १७॥	namo namaḥ sahasrāṃśo ādityāya namo namaḥ .. 17 ..
नम उग्राय वीराय सारङ्गाय नमो नमः।	nama ugrāya vīrāya sāraṅgāya namo namaḥ
नमः पद्मप्रबोधाय मार्ताण्डाय नमो नमः॥ १८॥	namaḥ padmaprabodhāya mārtāṇḍāya namo namaḥ .. 18 ..
ब्रह्मेशानाच्युतेशाय सूर्यायादित्यवर्चसे।	brahmeśānācyuteśāya sūryāyādityavarcase
भास्वते सर्वभक्षाय रौद्राय वपुषे नमः॥ १९॥	bhāsvate sarvabhakṣāya raudrāya vapuṣe namaḥ .. 19 ..
तमोघ्नाय हिमघ्नाय शत्रुघ्नायामितात्मने।	tamoghnāya himaghnāya śatrughnāyāmitātmane
कृतघ्नघ्नाय देवाय ज्योतिषां पतये नमः॥ २०॥	kṛtaghnaghnāya devāya jyotiṣāṃ pataye namaḥ .. 20 ..
तप्तचामीकराभाय वह्नये विश्वकर्मणे।	taptacāmīkarābhāya vahnaye viśvakarmaṇe
नमस्तमोऽभिनिघ्नाय रुचये लोकसाक्षिणे॥ २१॥	namastamo'bhinighnāya rucaye lokasākṣiṇe .. 21 ..
नाशयत्येष वै भूतं तदेव सृजति प्रभुः।	nāśayatyeṣa vai bhūtaṃ tadeva sṛjati prabhuḥ
पायत्येष तपत्येष वर्षत्येष गभस्तिभिः॥ २२॥	pāyatyeṣa tapatyeṣa varṣatyeṣa gabhastibhiḥ .. 22 ..
एष सुप्तेषु जागर्ति भूतेषु परिनिष्ठितः।	eṣa supteṣu jāgarti bhūteṣu pariniṣṭhitaḥ
एष एवाग्निहोत्रं च फलं चैवाग्निहोत्रिणाम्॥ २३॥	eṣa evāgnihotraṃ ca phalaṃ caivāgnihotriṇām .. 23 ..
वेदाश्च क्रतवश्चैव क्रतूनां फलमेव च।	vedāśca kratavaścaiva kratūnāṃ phalameva ca
यानि कृत्यानि लोकेषु सर्व एष रविः प्रभुः॥ २४॥	yāni kṛtyāni lokeṣu sarva eṣa raviḥ prabhuḥ .. 24 ..
॥ फलश्रुतिः॥
एनमापत्सु कृच्छ्रेषु कान्तातेषु भयेषु च।	enamāpatsu kṛcchreṣu kāntāteṣu bhayeṣu ca
कीर्तयन् पुरुषः कश्चिन्नावसीदति राघव॥ २५॥	kīrtayan puruṣaḥ kaścinnāvasīdati rāghava .. 25 ..
पूजयस्वैनमेकाग्रो देवदेवं जगत्पतिम्।	pūjayasvainamekāgro devadevaṃ jagatpatim
एतत् त्रिगुणितं जप्त्वा युद्धेषु विजयिष्यसि॥ २६॥	etat triguṇitaṃ japtvā yuddheṣu vijayiṣyasi .. 26 ..
अस्मिन् क्षणे महाबाहो रावणं त्वं वधिष्यसि।	asmin kṣaṇe mahābāho rāvaṇaṃ tvaṃ vadhiṣyasi
एवमुक्त्वा तदागस्त्यो जगाम च यथागतम्॥ २७॥	evamuktvā tadāgastyo jagāma ca yathāgatam .. 27 ..
एतच्छ्रुत्वा महातेजा नष्टशोकोऽभवत्तदा।	etacchrutvā mahātejā naṣṭaśoko'bhavattadā
धारयामास सुप्रीतो राघवः प्रयतात्मवान्॥ २८॥	dhārayāmāsa suprīto rāghavaḥ prayatātmavān .. 28 ..
आदित्यं प्रेक्ष्य जप्त्वा तु परं हर्षमवाप्तवान्।	ādityaṃ prekṣya japtvā tu paraṃ harṣamavāptavān
त्रिराचम्य शुचिर्भूत्वा धनुरादाय वीर्यवान्॥ २९॥	trirācamya śucirbhūtvā dhanurādāya vīryavān .. 29 ..
रावणं प्रेक्ष्य हृष्टात्मा युद्धाय समुपागमत्।	rāvaṇaṃ prekṣya hṛṣṭātmā yuddhāya samupāgamat
सर्वयत्नेन महता वधे तस्य धृतोऽभवत्॥ ३०॥	sarvayatnena mahatā vadhe tasya dhṛto'bhavat .. 30 ..
अथ रविरवदन्निरीक्ष्य रामं	atha raviravadannirīkṣya rāmaṃ
मुदितमनाः परमं प्रहृष्यमाणः।	muditamanāḥ paramaṃ prahṛṣyamāṇaḥ
निशिचरपतिसंक्षयं विदित्वा	niśicarapatisaṃkṣayaṃ viditvā
सुरगणमध्यगतो वचस्त्वरेति॥ ३१॥	suragaṇamadhyagato vacastvareti .. 31 ..
॥ इति आदित्यहृदयम् मन्त्रस्य॥	.. iti ādityahṛdayam mantrasya ..

Download Adityahridayam in Tamil [pdf]

Bhagavad Gita

The Bhagavad Gita is undoubtedly the most widely known holy text of Hindus.

The context of the Gita is a conversation between Lord Krishna and the Pandava prince Arjuna taking place in the middle of the battlefield before the start of the Kurukshetra War with armies on both sides ready to battle. Responding to Arjuna's confusion and moral dilemma about fighting his own cousins who command a tyranny imposed on a disputed empire, Lord Krishna explains to Arjuna his duties as a warrior and prince, and elaborates on different Yogic and Vedantic philosophies, and explains different ways in which the soul can reach the supreme being with examples and analogies. This has led to the Gita often being described as a concise guide to Hindu theology and also as a practical, self-contained guide to life.

During the discourse, Lord Krishna reveals His identity as the Supreme Being Himself (Svayam Bhagavan), blessing Arjuna with an awe-inspiring vision of His divine universal form.

The Gita states that the man should not keep his interests on the fruition of deeds but rather on the tranquility produced in the mind by pusuing the deed itself. The Gita also states that one should not needlessly grieve over entities whose doom is already predetermined.

“

On action alone be thy interest, Never on its fruits. Let not the fruits of action be thy motive, Nor be thy attachment to inaction.

”

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For certain is death for the born And certain is birth for the dead; Therefore over the inevitable Thou shouldst not grieve.

”

[Source: Wikipedia]

To download Bhagavad Gita, click here translated in English by Lars Martin Fosse.

India: What can it Teach Us?

A Course of Lectures

DELIVERED BEFORE THE UNIVERSITY OF CAMBRIDGE

INTRODUCTION

Professor Max Müller has been so long and widely known in the world of letters as to render any formal introduction unnecessary. He has been from his early youth an assiduous student of philology, justly regarding it as an important key to history and an invaluable auxiliary to intellectual progress. A glance at his personal career will show the ground upon which his reputation is established.

Friedrich Maximilian Müller, the son of Wilhelm Müller, the Saxon poet, was born at Dessau, December 6th, 1823. He matriculated at Leipzig in his eighteenth year, giving his principal attention to classical philology, and receiving his degree in 1843. He immediately began a course of Oriental studies, chiefly Sanskrit, under the supervision of Professor Brockhaus, and in 1844 engaged in his translation of the "Hitopadesa." He removed from Leipzig to Berlin, and attended the lectures of Bopp, Rücker, and Schelling. The next year he went to Paris to listen to Eugene Burnouf at the Collége de France. He now began the collecting of material for his great quarto edition of the "Rig-Veda Sanhita" and the "Commentary of Ságanadránja." He visited England for this purpose to examine the manuscripts in the Bodleian Library and at the Indian House. At the recommendation of H. H. Wilson, the Orientalist, he was commissioned by the East India Company to publish this edition in England at their expense. The first volume appeared in 1849, and five others followed during the next few years.

India: What can it Teach Us? by F. Max Müller

I prostrate myself be fore that Guru, the Existence, devoid of the three Gunas, beyond comprehension, the witness of all mental functions, change less and pure, one and eternal, transcending the pairs of opposites, expansive like the sky, reachable through the sentences like ‘Thou art That’, the Mass of Absolute Wisdom.

He whom the Saivas worship as Siva; the Vedantins as the Absolute (Brahman); the Buddhists as Lord Buddha; the logicians, the experts in the theory of knowledge, as the Creator; those following the
teachings of Jaina as the Arhat and the ritualists as the Sacrifice; may that Hari, the Lord of the three worlds, give you the desired object.

To read more download the book by clicking on the following link:
Brahma Sutras by Sri Swami Sivananda

Vedas - Atharva Veda

There are four Vedas, which are believed to be told to human race by god himself. It is revealed in the form of sruti (which means as heard).

The Atharvaveda is the fourth Veda. Its status has occasionally been ambiguous, probably due to its use in sorcery and healing. However, it contains very old materials in early Vedic language. Manusmrti, which often speaks of the three Vedas, calling them trayam-brahma-sanātanam, "the triple eternal Veda". The Atharvaveda like the Rigveda, is a collection of original incantations, and other materials borrowing relatively little from the Rigveda. It has no direct relation to the solemn Śrauta sacrifices, except for the fact that the mostly silent Brahmán priest observes the procedures and uses Atharvaveda mantras to 'heal' it when mistakes have been made. Its recitation also produces long life, cures diseases, or effects the ruin of enemies. [Source:Wikipedia]

Click here to download Atharva Veda

Vedas - Rg Veda

Rig Veda is known as the oldest of Vedas.

This work is an attempt to bring within easy reach of all readers of English a translation of the Hymns of the Rigveda which while aiming especially at close fidelity to the letter and the spirit of the original, shall be as readable and intelligible as the nature of the subject and other circumstances permit.

RigVeda has been chosen UNESCO to be part of Memory of the World Register, ["The Memory of the World Register is a compendium of documents, manuscripts, oral traditions, audio-visual materials, library, and archival holdings of universal value."]

Click to download Rig Veda translated by T.H.Griffith

Role of Sound in Medication

From sound to silence

Why do we use sound in meditation? Why not use one of the other senses or faculties, since touch, sight, taste, and smell must also possess increasingly subtler forms until they reach the point of their emerging? It is true that these four faculties do have subtle forms, but only sound reaches to the ultimate point of emergence.

The five senses correspond to the five elements of which all things consist. Those elements are ether, air, fire, water, and earth. That is, their grossest forms are those of sound, sight, touch, taste, and smell as perceived by the bodily senses. Because of this we use these terms to refer to them. But the water element is not just the liquid we call “water.” It is much, much more, having roots into the astral and causal planes. The same is true of the other elements. When relative existence, individual or cosmic, begins, there is a chain of manifestation.

First there is the out-turning of the consciousness itself. This modification on the cosmic level is the emerging of the Mahat Tattwa, the Great Element, that is the Personal or Saguna Brahman, spoken of in Christianity as “the Only-begotten of the Father” or “Son” of God. In the individual this is the sense of asmita: I-am-ness. Then the Pradhana [Prakriti] modifies itself into the five elements, beginning with the ether, and each succeeding element contains within itself some of the preceding elements. That is, air is not “pure” but is air mixed with some ether. Fire possesses some of the ether and air element. Water has some fire, air, and ether. Earth has some water, fire, air, and ether. So only ether is unmixed, and only ether is “touching” the principle of individualized consciousness. In other words, only ether is in direct contact with the spirit. Yet ether [akasha] pervades all the other elements as their prime constituent–actually as their source and core element. Sound is the quality (or faculty) of ether;1 touch is the quality of air; sight is the quality of fire; taste is the quality of water; and smell is the quality of earth. Sound, then, is the only thing that reaches back to the principle of consciousness. The other elements stop somewhere along the way.

To read more, click on the following link to download the book:
Role of Sound in Medication by Swami Nirmalananda Giri

Viveka Chudamani of Sri Sankaracharya

Vivekachudamani
I. I bow to Govinda, whose nature is Bliss Supreme, who is the Sadguru, who can be known only from the import of all Vedanta, and who is beyond the reach of speech and mind.

[Viveka means discrimination, Chuda is crest; and Mani jewel. Hence the title means 'Crest-jewel of discrimination'. Just as the jewel on the crest of diadem is the most conspicuous ornament on a person's body, so the present treatise is a masterpiece among works treating of discrimination between the Ream and the unreal.

In this opening stanza salutation is made to God (Govinda), or to the Guru, in his absolute aspect. It may be interesting to note that the name of Sankara's Guru was Govindapada, and the Sloka is ingeniously composed so as to admin of both interpretations.

Sadguru - lit. the highly qualified preceptor, and may refer either to Sankara's own Guru or to God Hinself, who is the Guru of Gurus.]

Thus starts the book, to read the full book download it by clicking on the link below:
Download the 1921 published book by Swami Madhavanandha

For English only version, click here to download the book.