Wisdom from the night sky

 

Struggles Shape Your Path

 

Karma : The Relentless Inward Witness

 

Have you ever paused to wonder about the emotions we experience in our daily lives? At times we feel joy, peace, and fulfillment, while at other times we experience sadness, frustration, or suffering. Sometimes these emotions pass quickly, and sometimes they remain with us for long phases of our life.

Looking beyond these internal tides, please also reflect on the architecture of your life: the family you were born into, the parents who raised you, and the culture, religion, and language that shaped your world. Consider, too, the people who cross your path. Some remain for a lifetime, while others drift by like clouds. Some leave deep wounds, while others lift us when we are broken. Is this all a roll of the dice? Or are we walking a path paved by the echoes of our own past actions?"

Science observes that causes produce effects, in chemistry, in biology, in human behavior. Karma extends this same logic into the domain of the soul. What if this principle also applies to our emotional experiences? What if the emotions we experience today are actually the effects of actions we performed earlier? And what if those actions are not limited to this present life, but also include actions from previous births?

Let us examine this idea through a simple example.

Suppose a thief steals an item from a shop and later goes home and changes his clothes. Will the police stop searching for him simply because he changed a part of his appearance? Of course not. Changing clothes does not erase the fact that he committed the theft. The person responsible for the action remains the same.

In a similar way, according to Sanatan Dharma, the actions performed by a soul across many births continue to follow it. These actions, whether good or bad, eventually return to the individual in the form of experiences, just as we saw with the thief. 

This principle is known as Karma. Today the word “karma” is widely used, and it is often understood as the results or consequences of one’s prior actions. 

Who Keeps Track of Our Karma?

An interesting question arises here: How are all these actions recorded? Who maintains the balance sheet of our good and bad deeds?

In the traditional explanation of Sanatan Dharma, this responsibility belongs to Chithraguptha, who keeps a detailed account of every individual’s actions. This account is then presented to Yama, the deity of death, who determines the soul’s journey after death, whether it proceeds toward heaven or hell depending on its karmic balance. At first glance, this explanation may sound mythical to some people. But let us consider another perspective.

Imagine a high-performance computer. Everything the computer does, its programs, files, browsing history, and activities, is automatically stored within the system itself. There is no need for an external person to maintain a separate record of its actions because the computer itself keeps track of everything internally. What if the human soul functions in a similar way? (Of course, the soul is far more than a machine. Unlike a computer, the soul carries not just data but consciousness, intention, and the capacity for liberation. The analogy simply helps us visualize the idea of self-contained record-keeping)

What if every thought, intention, and action we perform is automatically recorded within the soul itself? The soul may act as an infinite storage unit that carries the impressions of our actions. Since the soul is eternal while the body changes from birth to birth, these imprints could continue to travel with the soul across lifetimes. In this way, the results of our past actions imprinted within the soul, may manifest at specific times in our life as pleasant or unpleasant experiences.

These experiences then appear in our lives as phases of happiness, suffering, opportunities, challenges, and the wide spectrum of emotions that every human being encounters.

The Karma Balance Sheet

What happens if a person has accumulated more good karma than bad karma? In such a case, it can be compared to having a positive balance in a karmic account. As long as this positive balance exists, the person is likely to experience pleasant emotions, favorable circumstances, and phases of happiness in life.

However, this does not mean that life will remain permanently pleasant. Just as financial accounts contain both credits and debits, the karmic account also contains both good and bad actions. Over time, the results of negative karma may also begin to manifest, mixing with the positive experiences. This is why life often moves through alternating phases of joy and difficulty.

On the other hand, if a person has accumulated more negative karma than positive karma, the overall experience of life may include greater suffering, challenges, or unpleasant emotions. Yet even in such situations, the results of good karma will still appear from time to time, bringing temporary relief, opportunities, or moments of happiness, almost like a sort of "silver lining".

This mixture of positive and negative karmic results is what creates the changing phases of human experience, periods of joy, followed by hardship, but later cycling back to moments of peace and relief.

If the karmic balance sheet is completely nullified, the soul attains Moksha, the ultimate liberation. At this stage, the soul is freed from the cycle of birth and death and merges with the divine. Such a liberated soul is no longer required to take another birth.

But this raises an important question: Is it even possible for the karmic balance sheet to become completely empty?

For that to happen, there must be no remaining effects of good or bad deeds. In other words, there should be no karmic credits and no karmic debits left to be experienced. This naturally leads us to wonder whether such a state is truly achievable for a human being.

According to the wisdom of Sanatan Dharma, this state can indeed be achieved through the practice of Nishkamya Karma. Nishkamya Karma refers to performing actions without attachment to the idea that “I am the doer” and without expectation of the results of those actions. When a person acts without ego, without personal claim over the action, and without desire for its outcome, the action no longer binds the soul with new karma. some examples include a doctor who treats patients without attachment to recognition or reward, acting purely out of compassion, and a teacher motivating and uplifting a student without expecting anything in return. But Nishkamya Karma is not limited to any profession or role, it can be practiced by anyone, in any walk of life, in any moment of genuine selfless action."

The moment this attachment to doership disappears, the karmic impressions of past actions, both good and bad, begin to dissolve gradually. As these karmic imprints shed themselves one by one, the karmic balance sheet slowly empties.

When nothing remains to be experienced, the soul becomes free from all karmic obligations. In that state of complete freedom, the soul transcends the cycle of birth and death and ultimately attains liberation.

A perspective for the common man

But let us now look at this from the perspective of a common person, an average human being who cannot easily renounce the feeling that “I am the doer.” In reality, letting go of the ego is extremely difficult. For most people, completely detaching themselves from the sense of doership is not an easy task.

So the question arises: How can such a person still perform good karma and reduce bad karma, so that their karmic balance sheet contains more abundance than suffering?

To understand this, imagine that every thought you think is like a seed. The moment a thought arises in your mind, a seed is planted. If you continue to think that same thought repeatedly, it is as though you are watering the seed again and again, allowing it to grow.

However, if the thought is not entertained a second time, the seed simply dries up and dies.

In this way, negative thoughts should never be watered, while positive thoughts should be carefully nurtured and allowed to grow.

The same principle applies to our actions as well. Whenever you hurt another person, through words, actions, or intentions, it is as though a bad karma signal is activated, leaving a negative imprint in your karmic account. On the other hand, when you help someone, show kindness, or act with compassion, a good karma signal is activated, creating a positive imprint.

Over time, these imprints accumulate and shape the experiences that manifest in our lives.

In this sense, every individual is continuously participating in the creation of their own destiny. If you want more positivity and harmony to manifest in your life, nurture good thoughts and perform good actions. If negative thoughts and harmful actions dominate, the resulting experiences will naturally reflect that imbalance.

The choice, in many ways, rests within us. The results of our thoughts and actions may not manifest instantly, but they inevitably unfold in their own time. Just as a seed does not become a tree overnight, the effects of karma also take time to mature.

Imagine you are growing a garden, planting one tree at a time. You will not receive immediate shade or enjoy juicy fruits the very next day. But with patience and care, the garden slowly begins to flourish. Over time, the very trees you nurtured will provide cool shade, sweet fruits, and fragrant flowers that enrich and sustain your life. 

Happy reflecting. Stay tuned for more.

Intuitions, Dreams and Visions - Seeing from within!

 

I’m back today with something truly fascinating, something each of us has experienced at least once in our lives: intuitions, dreams, and visions. They aren’t scheduled. They aren’t consciously designed. They simply arrive. We don’t know when, where, or how they will appear. A thought slips into the mind without warning. A dream unfolds with unusual clarity, sometimes so vivid that it feels real in the moment, almost as if we are aware within the dream itself. A subtle inner knowing rises quietly within us. Some impressions come and go like passing clouds, barely noticed, quickly forgotten. Others surface in the stillness of sleep or in the middle of an ordinary day, then fade without explanation.

Most of the time, we pause for a moment, feel a flicker of curiosity, and move on. But every now and then, a thought lingers. A dream stays vivid long after waking. An intuition refuses to be brushed aside. And in those moments, we find ourselves wondering: Was it just coincidence? Or was something deeper trying to speak to us?

Instincts that surprise us

There are moments in the middle of a conversation when a sentence leaves my mouth, and almost instantly, I’m struck by a strange familiarity. A quiet but undeniable feeling arises: I have said these exact words before… somewhere, sometime, to someone. It’s not just that the topic feels familiar. It’s the phrasing, the tone, even the timing of it. For a brief second, time seems to overlap with itself.

Is this simply a random trick of the mind? A subtle replay of memory we cannot consciously trace? Or is it something more; something that hints at layers of awareness beyond our ordinary perception? I’m certain many of you have  felt this too. That fleeting pause. That inner whisper of “this has happened before.” We refer to this as Deja-vu. And just as quickly, the moment passes, leaving behind curiosity… and a quiet question that lingers.

There is another subtle experience most of us are familiar with, though we rarely question it deeply. Sometimes, we meet a person for the very first time, and even before a single word is exchanged, we feel an immediate sense of comfort or liking toward them. With others, the reaction is just the opposite, an unexplainable resistance, discomfort or even dislike arises instantly. What causes this spontaneous judgement, formed without conversation or conscious reasoning? It may be tempting to dismiss it as mere coincidence or mood, but the consistency of such experiences makes one wonder! Is the mind responding to something it has encountered before, perhaps familiar facial expressions, tone, posture or energy that subtly resembles past experiences? or could it be that certain impressions are already etched somewhere deep within us, carried forward from earlier interactions, memories or conditioning that we no longer consciously recall?

The conscious mind often believes it is making decisions in the present moment, but the subconscious may be drawing from a vast storehouse of past impressions, or even future visions. It may be connecting invisible dots in an instant, presenting its conclusion as a gut feeling, intuition or a vision.

I vividly remember one such instance from my own life. I was travelling by bus to write Master of Commerce examination. As I stood in the crowded bus, my mind unexpectedly drifted to a troubling thought, that my handbag might be pickpocketed. I began mentally running through scenarios. What would I do if that happened? How would I write the exam without the hall ticket? The thoughts felt oddly specific, yet I dismissed them as unnecessary anxiety. After a while, When I got down from the bus, I realized my handbag had been torn open and everything inside was gone. My hall ticket, my calculator, my belongings had vanished exactly as that thought.

Looking back, what lingers is not the loss itself (I managed to explain the situation to the examiners and wrote the exam), but the question it left behind. Was it merely coincidence? or does the mind, at times, register subtle cues long before the conscious self becomes aware of them? perhaps the subconscious notices patterns, movements or irregularities that the waking mind overlooks, and expresses them as sudden unease or intuition.

If that is so, why does such clarity arise only occasionally? why does the mind alert us in some moments and remain silent in others? These questions have no easy answers. Yet, experiences like these gently suggest that the human mind may be perceiving more than we consciously acknowledge. This pattern of selective awareness does not appear only in moments of danger or discomfort. It quietly shows up in other subtle ways too.

Repetitive patterns

A similar experience can be seen in the way some numbers seem to repeatedly catch our attention, patterns like 222,555 or 111. We do not notice these numbers all the time, nor do they appear meaningful in every phase of life. Yet, during certain periods, they seem to surface repeatedly, on clocks, receipts, phone screens, car number plates or random places, persisting for a while before fading away. This raises an interesting question! Is the mind selectively tuning itself to these numbers during particular phases of life? Or is there something deep, an interaction between awareness and circumstance that draws our attention to specific patterns at specific moments?

Perhaps the numbers themselves are not carrying a direct message. Instead, they may act as subtle prompts, encouraging us to pause, reflect or become more attentive to what is unfolding within and around us. The mind, after all, is highly skilled at recognizing patterns, especially when it is in a heightened emotional or reflective state.

Dreams that Recur

Sometimes, our dreams too seem to speak to us in symbols rather than sentences. Some dreams carry a quiet tension: standing at a great height with no clear way down, a tooth falling out, being chased by an animal, missing a train, bus, or flight. These may be subtle signals from the mind that we are entering a challenging phase, a period of uncertainty, transition, or the risk of missing something important.

Other dreams feel expansive and abundant : lush green grass, trees heavy with fruits and vegetables, flowing water, sacred spaces like temples or churches, or even seemingly unusual symbols such as repeatedly seeing “poop.” Across many traditions, such imagery is interpreted as a sign of prosperity, renewal, or a positive phase about to unfold in life.

In many ways, dreams can be thought of as practice runs for our waking awareness. They present challenges, opportunities, or subtle messages in symbolic form. If we cultivate the habit of observing and reflecting on them, could these nightly visions teach us to recognize patterns in waking life too? Could they be a bridge to “seeing from within”?

Once again, there are no straightforward answers. These experiences resist rigid interpretation. They invite curiosity rather than conclusions, and perhaps that is their true purpose. If we consider these patterns as cues arising from within, an important question gently surfaces: can heightened awareness help us recognize them earlier and respond more consciously? Can we learn to understand what the mind, or even life itself, is communicating by tuning ourselves to deeper perception? Can “seeing from within” truly guide us? And if so, how?

Each of us will have our own way of quieting and centering the mind. Speaking from personal experience, I have found meditation and breath awareness to be deeply transformative. They increase clarity, deepen reflection, and cultivate presence. When the mind becomes calm, perception sharpens. Scientific studies suggest that in states of relaxation and focused awareness, the brain transitions through different wave patterns, moving from more active states into calmer, deeper rhythms, allowing access to layers of awareness often masked by everyday mental noise.

Yet, it is important to remember that many of these insights arise spontaneously. Forcing or chasing them rarely yields meaningful results. Instead, we allow them to unfold naturally, and reflect upon them gently afterward. Perhaps this quiet observation leads to a richer understanding of the beautiful life we are already living. It makes me wonder: had I paused and reflected in that pickpocket intuition moment, could I have altered my course and avoided the incident? Or was the experience itself part of what I was meant to learn? who can say?

Pausing to notice subtle cues and reflecting on them deeply becomes easier as awareness matures. Cultivating that awareness may be the first step toward truly “seeing from within.” The method need not be rigid or uniform. It could be yoga, meditation, a long walk in silence, prayer, journaling, or even an intense workout that brings the mind into focused stillness. What matters is choosing a practice that resonates with your values and making space for it regularly.

Even in the midst of daily chaos, it is possible to return to your quiet center, using the tools you have patiently explored and understood for yourself. The key is not to seek something outside, but to connect with yourself more often to see from within.

Happy reading. Stay tuned for future reflections.

Are We Merely Ants In The Vast Cosmos?

 A concept that never fails to amaze me is this: when I observe tiny creatures like ants, I can’t help but wonder, how does a human toe appear to an ant? How unimaginably massive must it seem? If even a toe is colossal, then how would an entire human being appear in the eyes of an ant?

Now take this further. If humans are giants to ants, then what about a tree, a mountain, or the Earth itself? The thought is deeply provoking. An ant can never visualize the whole structure of a human, a tree, or a mountain. It perceives only a minuscule fraction of an enormous reality. The whole exists, but it is forever beyond the ant’s direct comprehension.

This naturally leads to a humbling question, what if we, humans, are in a similar position? We consider ourselves an evolved species, gifted with intelligence and what we often call a “sixth sense.” Yet, when placed against the vastness of the cosmos, what if humanity itself is no more than a colony of ants?

Many theories suggest that we are not alone in the universe, but this reflection is not about aliens or other life forms. It is about perspective. It is about imagining how the entire human race might appear tiny, insignificant, almost invisible when viewed against the infinite scale of the cosmos.

In that vastness, our ego, pride, and sense of importance quietly dissolve. The universe does not shrink to accommodate our self image; instead, it expands endlessly, reminding us how small we truly are. And perhaps, in that realization, lies wisdom, not insignificance. Complete humility before something unimaginably grand.

The great Indian epic Mahabharata contains within it the profoundly transformative Bhagavad Gita. To truly grasp the essence of the Gita, it is important to understand how and where it originated.

The Bhagavad Gita was not composed in the calm of forests, caves, or hermitages during peaceful penance. Nor was it written after years of structured research and contemplation. Instead, it was revealed on a fierce battlefield, at a moment of extreme moral and emotional crisis. Two vast armies stood face to face, ready to engage in a devastating war between two groups of brothers, the five Pandavas and the hundred Kauravas. After countless failed attempts at diplomacy, war became inevitable.

Arjuna, one of the five Pandavas, initially arrived on the battlefield eager to fight and demonstrate his valor. But as he surveyed the opposing army, his resolve shattered. He saw not enemies, but his own blood relatives, brothers, elders, teachers, uncles, and loved ones. Overwhelmed by grief and confusion, Arjuna dropped his bow and arrows, unable to rise and fight. A deep sense of frustration and despair consumed him.

At this crucial moment, his charioteer, Lord Krishna, revealed the wisdom of the Bhagavad Gita. Krishna spoke of duty (dharma), righteous action (karma), detachment from results, and the true responsibility of a warrior king. Thus, the Bhagavad Gita was born, not out of calm reflection, but out of chaos, conflict, and inner turmoil.

Among its eighteen chapters, one concept stands out with cosmic magnitude, the Vishwaroopa, or the Universal Form. When Lord Krishna reveals this form to Arjuna, he beholds an unimaginable vision. Arjuna sees within Krishna all planets, suns, stars, oceans, living beings, kings, animals, trees, indeed, the entire cosmos itself. He witnesses time in its eternal cyclic flow: beings taking birth, evolving through life, and eventually dissolving back into time.

In that moment, Arjuna realizes a profound truth, he is not the ultimate cause of events. Whether he fights or not, what is destined will unfold. He is merely an instrument, a medium through which cosmic order operates. To refuse his duty would not stop destiny; it would only cause him to fall from his dharma. This realization pierces him deeply, and he rises to perform his duty as a warrior.

Now, let us take this singular concept of Vishwaroopa and apply it to our reflection. What if the cosmos itself is a vast vessel containing everything? What if the sky we see is merely an illusion, a limited perception of an infinite space revealing itself to our senses? What if planets, stars, and galaxies are suspended within an immense void, beyond our comprehension?

If Earth itself is but a tiny speck in this gigantic cosmos, then what are we as human beings? Are we perhaps smaller than ants, perhaps even smaller than bacteria; the creatures whom we consider miniscule compared to us? It is said that within a single human palm, there can exist hundreds of thousands to millions of bacteria. Such is the scale of existence.

When viewed from this cosmic perspective, human pride and ego quietly dissolve. Just as ants cannot comprehend a human, perhaps we, too, cannot comprehend the true magnitude of the universe we inhabit.

If a single universe itself is so unimaginably vast, there are also theories that speak not of one universe, but of multiple parallel universes(the theory of the multiverse). It is further believed that time has neither a true beginning nor an end, and that in certain regions of space, the very concept of time may not exist at all.

This leads us to a profound contemplation: what if that which is ever existent, present in everything, limitless, spaceless, and formless, is the ultimate truth? Across religions and cultures, this reality has been referred to as God, Supreme Power, or the Absolute. It is not confined to form or location. it is the ultimate reality itself.

That same vastness, often described as emptiness, space, or void, is not only outside us, but also within us. It exists silently within the human body and mind. If one can still the endlessly murmuring mind, even for a microsecond, and touch that inner silence, one experiences a profound sense of fulfillment. To recognize and understand this truth is perhaps the highest purpose of human birth.

What does this perspective truly tell us? It invites us to see the bigger picture.

Whatever we face in life, our problems, fears, successes, or failures, are not even minuscule when viewed through the vast lenses of time and space. Things appear overwhelming only because the mind places the self at the center of everything. In one’s own perception, the human being becomes the biggest entity, and the world seems to exist solely for personal happiness, comfort, and use...

When we think of ourselves as large and central, our experiences also grow large. We forget to recognize a deeper truth—that everything we cling to, thinking we need it to survive, is temporary. Happiness and sorrow, anxiety and excitement, pressure and pride, success and failure are all fleeting senses. They arise, transform, and dissolve, just as everything else in the universe does.

But when humans shift their perspective; from seeing themselves as grand and dominant to seeing themselves as tiny ants within an immense cosmos, a quiet understanding dawns. What once felt unbearable begins to feel light. What once seemed permanent reveals itself as passing.

In that expanded awareness, life’s challenges no longer define us. They become small ripples in an infinite ocean of existence.

Happy reflecting. More to follow later

Souls Born As Trees - A Reflective Perspective

 I am really glad to meet you all with a very interesting topic today. We all wonder about the deep truths of life at times and ponder over the spiritual significance, karma, the lifecycle of birth and death, and so on. We know that there are countless souls in this universe. But have you ever wondered why some souls take birth as insects, plants, trees, animals, and some as humans?

What I want to do in this post is discuss the fascinating concept of souls taking birth as trees. This is a topic that appears in various spiritual traditions and philosophical discussions, offering a unique way to understand life, growth, suffering, and evolution.

My hope is that this reflection opens up a different perspective on how we observe life around us. Trees are usually seen as silent beings, but many philosophies describe them as deeply evolved souls  undergoing a special kind of spiritual journey, almost like an awakening which spreads the message of patience, stability and service.

Let’s dive into this perspective and see how it reshapes our relationship with nature, with ourselves, and with the cycles of life.

Disclaimer - This article is a spiritual reflection, not a scientific claim. It is offered as a thought to contemplate, not a fact to assert.

The Soul's journey through many life cycles :

In Sanātana Dharma, it is believed that a soul takes many births until it attains ultimate liberation. While several scriptures discuss this concept, the most relevant reference for this blog post comes from the Shiva Purana, which describes the various stages of life forms through which a soul evolves.

The Shiva Purana is one of the eighteen Mahāpurāṇas of Sanātana Dharma and elaborates on the greatness of Lord Shiva. The word Purana means “ancient,” and these texts form a vast genre that blends mythology, cosmology, and philosophy. They describe the creation and dissolution of the universe, familial ties between gods, lineage of sages, and kings, as well as the reigns of the Manus, (who are the primordial progenitors of humanity, according to Sanatan Dharma), and the histories of the Solar and Lunar dynasties, and so on.

The following lines from the sacred Shiva Purana describe how a soul evolves through various life forms. I will share the exact verses in Tamil, followed by an explanation in English.

Text from Shiva Purana

"புல்லாகிப் பூடாய்ப் புழுவாய் மரமாகிப்

பல் விருகமாகிப் பறவையாய் பாம்பாகிக்

கல்லாய் மனிதராய்ப் பேயாய் கணங்களாய்

வல் அசுரர் ஆகி முனிவராய் தேவராய்ச்

செல்லா நின்ற இத்தாவர சங்கமத்துள்......."

Meaning - A soul takes birth as a blade of grass, a tiny sprout, a worm, a tree, countless animals, winged birds, slithering serpents, even inert stone… then Human, Spirit, celestial Gana, fierce Asura, enlightened Rishi and finally a Deva. Such is the vast cycle of embodiments a soul takes before reaching liberation.”

Of all the above forms a soul takes, we are going to discuss in detail about the tree birth in this blog post.

A Quiet Reflection Before We Continue....

Have you ever paused to reflect on all the good a tree silently performs? Trees release the vital oxygen that makes human life possible. Without oxygen, we simply cannot exist. Beyond that, trees offer shelter to countless insects and birds, provide soothing shade in the peak of summer, and help bring rainfall. These are their visible good deeds.

But just as in human life, trees also carry traces of mixed karma. A heavy branch may fall and harm someone. Certain trees bear poisonous fruits that can cause suffering. In this way, even trees accumulate both positive and negative karmic impressions.

And just as humans are born into different circumstances, trees too experience inequalities. Some flourish with no care at all, while others wither despite our best efforts. Some trees are revered and worshipped, while others are ignored or avoided. Some stand tall and majestic, while others look frail and withered. Some fill the air with fragrance, while others release unpleasant odors. Some are abundant with fruits, while others remain barren. When we look closely at all these contrasting qualities, we realize that a tree’s life mirrors human life in countless ways.

Trees are often regarded as embodiments of selfless service and profound patience. In this sense, they are considered to be engaged in the highest form of penance. Trees live long lives. Sometimes, their lives can last hundreds or even thousands of years! Yet throughout this long existence, a tree cannot react to anything happening around it. It cannot stop people from cutting it, from plucking its leaves and fruits, or from throwing stones at it. They must remain standing, whether it is scorching heat, freezing cold, or torrential rains that they have to face. A tree stands still through everything, unable to move, unable to protest, unable to escape. Such stillness is the very essence and purpose of taking birth as a tree.

The Destiny of Birth as a Tree:

Now, close your eyes for a moment and reflect on the thoughts above. In your view, what might be the reasons for a soul to take birth as a tree?

  1. A soul burdened by deep restlessness or harmful tendencies in its past life may take birth as a tree to undergo a long phase of stillness, stability, and purification. The unmoving nature of a tree slowly dissolves the turbulence accumulated over lifetimes.

  2. A soul that misused its freedom in an earlier birth may incarnate as a tree to experience a state where it cannot react, escape, or retaliate. It can only endure silently. This quiet endurance becomes its karmic lesson, teaching acceptance and restraint.

  3. A soul that has accumulated excessive Rajas (aggression) or Tamas (ignorance and lethargy) may require a very long lifespan to neutralize those energies. A tree offers the ideal setting to repay karmic dues over decades or even centuries.

  4. A soul overshadowed by ego in a previous incarnation, one that ignored the needs of others or lived with self-importance, may receive the life of a tree to learn pure, unconditional giving. A tree gives shade even to the one who cuts its branch. Its entire existence becomes a lesson in humility and selfless service.

  5. A soul yearning for eternal peace or with a deep inclination toward penance may choose or be guided toward the birth of a tree. In this silent form, it remains untouched by human emotions and worldly distractions. The tree’s still and steady presence becomes its natural tapas, allowing the soul to meditate, remain calm, and exist in serene detachment..

The possibilities are countless. I leave the rest to your own interpretation!

The Significance of Trees in Hindu Temples:

Many renowned temples in India are traditionally associated with a sacred tree within their premises. These trees hold immense spiritual significance and are believed to radiate powerful positive vibrations. In the celestial realm of Deva Loka, it is said that the divine beings themselves dwell under the sacred Kalpa Vriksha, a wish-fulfilling tree that grants blessings simply by standing beneath it.

The following table presents some of the most famous Indian temples along with their sacred trees, commonly known as “Sthala Vriksha”, each carrying its own unique symbolism and spiritual energy.

#	Temple	Location	Sacred Tree (Indian Name)	Botanical Name
1	Chidambaram Natarajar Temple	Chidambaram, TN	Tillai	Excoecaria agallocha
2	Ekambareswarar Temple	Kanchipuram, TN	Mango (Maavilangu)	Mangifera indica
3	Guruvayur Sri Krishna Temple	Kerala	Banyan (Aal)	Ficus benghalensis
4	Meenakshi Amman Temple	Madurai, TN	Kadamba	Neolamarckia cadamba
5	Mahalingeswarar Temple	Thiruvidaimarudhur, TN	Marudham	Terminalia arjuna

Trees and Other Traditions

Trees have held profound spiritual significance across cultures and civilizations. In Sanatan Dharma, sacred trees (Sthala Vrikshas) are integral to temple traditions, symbolizing life, protection, and divine presence. This reverence is echoed worldwide. Gautama Buddha attained enlightenment under the sacred Bodhi tree. In Greek mythology, Gods are deeply connected to specific trees. For instance, Zeus is compared to the mighty oak, Apollo the cypress, and Aphrodite the myrtle. In Christianity, the Cross itself is often seen as a sacred tree, bridging humanity’s fall through the “forbidden tree” with redemption through Christ. In Islam, trees symbolize ongoing charity and spiritual reward, as planting a tree is considered a continuous act of goodness. Norse mythology speaks of Yggdrasil, the great cosmic ash tree that connects and sustains the nine realms, representing life, destiny, and the structure of the universe.

Plant A Tree When You Can

In many spiritual traditions, planting trees is regarded as a deeply virtuous act (Punya Karma) that generates positive merit and helps counteract negative influences around you. According to the teachings of Karma Yoga, which discusses selfless actions as a path towards internal salvation, planting a tree is viewed as an offering of service. It symbolizes your willingness to nurture life, contribute to the world, and elevate your own consciousness through meaningful effort.

The spiritual value comes not only from planting the tree, but also from the continued act of caring for something that grows and benefits others. While planting any tree is positive karma, the act is considered even more powerful when done for the benefit of all beings, such as planting in public spaces, community areas, or locations where many people can benefit. In this view, planting a tree solely in one’s private garden is good, but planting it where the whole community can benefit is seen as generating even greater merit. Hope you enjoyed this reflection. I will meet you again in another post.

"Plant one tree this year. Water it. Watch it grow. You may be silently healing a soul, perhaps even your own"

Mindful Interaction with Trees - This kind of interaction is all about learning to slow down,  to observe and to enter into a relationship with a living world, in a way that nourishes both you and the environment. The following are several ways in which you can perform mindful interaction with the trees.

• Walk slowly toward it, noticing its shape, texture, and presence.
• Observe how it stands, rooted, unmoving, yet alive with subtle motion.
• Place your palm gently on the bark and feel the temperature, the texture, the roughness or smoothness.
• Pay attention to the rustling of leaves and Notice the patterns of light and shadow
• Observe the insects, birds, and life it hosts
• Visit the same tree regularly and notice how it changes with seasons
• Witness its resilience through storms or drought.
• Sit with your back against the trunk and allow your thoughts to settle naturally.

Further Reading

https://ecoheritage.cpreec.org/sacred-trees-of-tamilnadu/?utm_source=copilot.com

https://www.asianagrihistory.org/pdf/volume19/kg-sheshadri.pdf

https://www.vedadhara.com/planting-tree

https://agwaycapecod.com/do-plants-have-senses/

https://www.bbcearth.com/news/plants-have-feelings-too

Finding Harmony with Nature - A Daily Whisper to the Soul

It’s been quite a while since my last post. The other day, as I was observing nature, a thought crossed my mind that felt perfect for this space. So here I am again—consider this my comeback post, lol.

Human life is a constant churn of ups and downs. Every morning arrives with its own set of commitments - tasks to complete, bills to pay, responsibilities to shoulder and expectations to fulfill. We stand at countless crossroads, making decisions in every corner of life: academics, relationships, career choices, personal habits, and even hobbies.

We are always running: running for survival, running for security, running for identify or running for approval. Even when our bodies finally rest - sinking into a warm bath or lying down after a long and tiring day - our minds continue it's endless journey through past wounds or future uncertainties. Peace often feels like a rare guest, slipping in briefly and leaving before we even acknowledge it, just because we dwell more on planning for future or coping with everyday pressure and anxiety.

There is a saying in Sanatan Dharma, that happiness in life is like a drop of honey, sweet but tiny, while life's miseries feel like wandering through a vast forest. This is mentioned  "Udhyoga parva" in Mahabaratha termed as "Vidhura Needhi". Vidhura is explaining the concept of Dharma to king Dirdrashtra through a small story. The parable goes like this.... A man falls into a deep pit and clings to a fragile branch, while snakes and wild beasts wait below to destroy him. Two rats—one white and one black, symbolizing day and night—constantly gnaw at the branch, slowly cutting off his last support. In the midst of this danger, a single drop of honey falls into the man’s mouth, giving him a moment of sweetness. Forgetting the peril surrounding him, he becomes absorbed in that tiny pleasure. Vidura explains that this drop of honey represents the fleeting joys of the world, while human life is continuously consumed by time. Yet, blinded by momentary delights, people ignore the deeper truth of life’s fragility and the inevitability of suffering.

This is indeed a profound truth! but even within that forest of chaos, there is a secret path - one that leads to a little peace for the mind and one that can provide deep healing for the soul. That path is Nature.

If we choose to pause - even for less than five minutes - nature has the power to soften our racing mind. Look up at the endless sky and feel how your thoughts expand with its vastness.

Watch the gentle sunrise and let it remind you that beginnings are always possible. Gaze at a peaceful sunset and let its colors calm the turbulence within you.

Notice the blooming flowers and try to hear what they silently whisper. May be they carry the medicine to heal your wound.

Listen to the waves - what message do their rhythms carry for you today?

Every moment, nature surrounds us with beauty, wisdom, and quiet truth. But we are often so deeply entangled in our worries that we overlook these gifts completely. Nature also humbles us. It reminds us that we are incredibly small in this giant world, yet we carry an ego larger than a mountain. The rising tides, the drifting clouds, the vast horizon - they all show us that life is bigger than our fears and more generous than our frustrations. 

So today, just stop for one minute! Look around! Observe! and Listen! Nature is always speaking - we simply forget to pay attention. Let this be your thought for the day. "Try to create harmony with nature" If you allow it, even the smallest moment with nature can bring peace, grounding, and clarity to your soul.

கந்த சஷ்டி கவசம் - அறிந்ததும் அறியாததும்

என்னுடைய வலைத்தளத்தில் வெகு நாட்களுக்குப் பிறகு ஒரு பதிவு. என் வலைத்தளம் பொதுவாக ஆங்கிலத்தில் உள்ளதென்றாலும் இந்த மந்திரத்தின் மொழி கருதி இந்தப் பதிவைத் தமிழில் எழுதுகிறேன்.  எந்தப் பதிவையும் உங்களுக்கு வேண்டிய மொழியில் மொழி மாற்றம் செய்து படிக்கும் வசதி என் வலைத்தளத்தில் உள்ளபடியால் மொழி ஒரு பிரச்சனை ஆகாது என்று நம்புகிறேன். இப்போது பதிவுக்குச் செல்லலாம். 

Image Credit - Google

கந்த சஷ்டி கவசம் அனைவருக்கும் தெரிந்து இருக்கும். பொதுவாக தமிழ் கடவுளான முருகன் மந்திரங்கள் பெரும்பாலும் தமிழிலேயே இருக்கும். அதில் மிக சிறந்த முருகன் ஸ்லோகமே கந்த சஷ்டி கவசம். இதை தினமும் ஒரு முறை சொல்பவர்கள் பலர் இருக்கிறார்கள். இந்த கந்த சஷ்டி கவசத்தில் பெரும்பாலோருக்குத் தெரியாத ஒரு விஷயத்தை இந்தப் பதிவில் சொல்ல விரும்புகிறேன். இந்த வரிகள் உங்கள் அனைவருக்கும் தெரிந்து இருக்கும். ஒரு முறை கீழ்க்கண்ட வரிகளைப் படிக்கவும். 

"'ஐ'யும் 'கிலி'யும் அடைவுடன் 'சௌ'வும் 

உய்யொளி 'சௌ'வும் உயிர் 'ஐ'யும் 'கிலி'யும் 

'கிலி'யும் 'சௌ'வும் கிளரொளி 'ஐ'யும் 

நிலைபெற்றென்முன் நித்தமும் ஒளிரும் 

ஷண்முகன் நீயும் தனி ஒளி  'ஒள' வும் 

குண்டலியாம் சிவ குகன் தினம் வருக....." 

மேற்கண்ட வரிகள் பாடலின் ஆரம்பத்தில் வரும். 

"பாலன் தேவராயன் பகர்ந்ததை

காலையில் மாலையில் கருத்துடன் நாளும்

ஆசாரத்துடன் அங்கம் துலக்கி 

நேசமுடன் ஒரு நினைவு அதுவாகி 

சிந்தை கலங்காது தியானிப்பவர்கள்

ஒரு நாள் முப்பத்து ஆறு உருக்கொண்டு....."

மேற்கண்ட வரிகள் பாடலின் முடிவில் வரும். 

பாலன் தேவராயன் (தேவராய ஸ்வாமிகள் இங்கு தன்னை பாலன் என்று தன்னடக்கத்துடன் சொல்லிக் கொள்கிறார்) என்பவர் பாடி இருப்பதே கந்த சஷ்டி கவசம் என்பது படித்தவுடன் தெரிந்து விடும். இதில் தெரியாத சூக்ஷ்ம விஷயம் என்னவென்றால், "ஒரு நாள் முப்பது ஆறு முறை" என்று சொல்லி இருப்பார்.  அது என்ன கணக்கு? ஏன் முப்பத்து ஆறு முறை? அங்கு தான் நாம் ஆழமாகப் புரிந்து கொள்ள வேண்டிய விஷயம் வருகிறது. 

இப்போது மேற்கூறிய முதல் பத்தியைப் படித்தால், அதில் "ஐ", "கிலி", "சௌ" என்ற வார்த்தைகள் வருவதைப் புரிந்து கொள்ள முடியும். இந்த வார்த்தைகள் ஒவ்வொன்றும் முன் பின்னாக மூன்று முறை வரும்.

அதாவது "ஐ" மூன்று முறையும் "கிலி" மூன்று முறையும் "சௌ" மூன்று முறையும் வரும். இங்கே "கிலி" என்பது "பயம்" அன்று. இது சமஸ்க்ரித மூல மந்திரமான  "க்லீம்" என்பதைக் குறிக்கும். அதே போன்று "ஐ"  என்பது "ஐம்" என்னும் மூல மந்திரத்தையும் "சௌ" என்பது "சௌம்" என்னும் மூல மந்திரத்தையும் குறிக்கும். "ஐம்" "க்லீம்" "சௌம்" என்பதாகும். 

இது திரிபுர சுந்தரி தேவியின் மூல மந்திரம் ஆகும். (முருகன் பார்வதியின் மைந்தன் என்பது அனைவரும் அறிந்ததே). இப்போது ஏன் முப்பத்து ஆறு முறை என்ற கணக்குக்கு வருவோம். இந்த ஒவ்வொரு மூல மந்திரமும் மூன்று முறை வருவதால், முப்பத்தி ஆறு முறை படிக்கும் போது ஒவ்வொரு மந்திரத்தையும் நாம் 108 முறை உச்சரிப்போம். 108 முறை என்பது மந்திர உச்சாடனத்தில் ஒரு முக்கியமான எண்ணாகும். 

ஆகவே கந்த சஷ்டி கவசத்தை நாம் முப்பத்தி ஆறு முறை சொன்னால் நம்மை அறியாமல் நாம் தேவியின் மூல மந்திரங்கள் மூன்றையும் தனித் தனியாக 108 முறை உச்சரித்தவர்கள் ஆகிறோம். அது மட்டும் அல்லாது, ஷண்முகனின் தனி மந்திரமான "ஓம்" என்பதே இங்கு "தனியொளி 'ஒள'" என்று கூறப் படுகிறது. தேவியின் மூல மந்திரங்களுடன் இந்த "ஓம்" என்பதும் சேர்த்து உச்சரிக்கப் படும் போது "குண்டலினி சக்தி" என்பது கிளர்ந்து எழுகிறது. இது யோக சாதனையில் ஒரு முக்கியமான அம்சம் ஆகும். 

இப்படி நாம் மந்திரங்களை மேலோட்டமாகப் பார்க்காமல் அதன் உள்ளார்ந்த அர்த்தங்களைத் தெரிந்து கொண்டு படித்தால் பலன் பன்மடங்காகும். எனக்குத் தெரிந்த வரை விளக்கி இருக்கிறேன். படித்து விட்டு உங்கள் மேலான கருத்துக்களைப்  பகிரவும். பதிவைப் படித்தமைக்கு நன்றி.

Snana - Science Behind This Daily Ritual

In this digital era, we are experiencing information overload every single day. Facebook and Watsapp are flooded with information. Ranging from comedy memes to memes of concern, some information just gets ignored while some goes deep into your heart. I came across one such message in recent days. Guess what? It's about an everyday activity . It's part of our regular routine. Ages ago, we had rules and regulations for this activity but in recent days, we are doing it in a hurry. Yes, it is our everyday bath, which was called as Snana in olden days. We already knew that sanatan dharma is just not a religion, but a way of living. As such, even this everyday ritual had lots of rules and regulations. I came across a recent watsapp message, which said, how a bath, if done in a wrong way, can trigger strokes. Interestingly, I found a connection between this and our sanatan dharma rules about bath. The result is this blog post. Let's dive into the quick article!

The news which was the base for this article (circulated in watsapp) is "why do strokes often happen in the bathroom?". Let me first give the full news before we go into full analysis.

Why do strokes often happen in the bathroom?

Written by a UiTM Prof with the national sports board.

He has been advising people not to wet the head and hair first when showering as this is in the wrong sequence. This will cause the body to adjust its temperature too quickly because we are warm blooded. By performing this incorrect sequence, blood rushing up the head may cause capillary or artery breakage hence a stroke and a fall.

Right way of showering is to start wetting the body from the feet up to the shoulders slowly.

A sensation of vapour coming out of the crown on the head or bristling of body hair may be felt for some people.

Follow this procedure then shower as usual.

Especially useful for people with high blood, high cholesterol and even migraine.

You can also check in google to get more information about the above concept.

Bath in olden days :

Now imagine our ancestors taking bath in natural water bodies like Rivers and Lakes. They need to step down to reach the river/lake/pond, slowly wetting their feet and ankles first, then legs, thighs, hips, chest, face and finally head. Just see the sequence. No effort was required here. It happened naturally. They took an early morning bath and hence the water was naturally cold. (It is always best to take bath in cold water rather than hot water). And in those days, taking a head bath on all days (snana) was mandatory. A bath is completed only after wetting the head. This way, body heat was kept in control.

Apart from this, our ancestors had followed several methods to energize and revitalize the physical body through bath. They interlinked body and mind to achieve the ultimate ideology, "realization of the soul". Every single activity was inclined towards that ultimate goal. Even day to day activities like, bathing, eating, sleeping etc. had "methods" to be followed.  They were imposed just to follow mindfulness, which is greatly spoken today. Each and every day to day activity was outlined by certain rules and even mantras to chant during that ritual only for this reason. Mindfulness!! To be fully present in the current moment and to immerse both the body and mind in the particular activity and have complete awareness, rather than letting your mind wander in the past or in the future.

Bathing rules outlined by Manusmriti :

Image source : Hinduwebsite.com

Manusmriti is a sacred text in sanatan dharma which is commonly called as the law book or Dharmasashtra. It is said to be given by the first Manu of the current Aeon, who is the Svayambhuva Manu. The text outlines the dharmas of the four varnas respectively. A common man may find the rules very difficult to follow. Interestingly, chapter 4 of this text outlines certain rules and regulations to be followed  for bathing. They are listed below : 

1. Never take a bath naked

2. Never bathe immediately after a meal nor when sick

3. Never take a bath in the middle of the night

4. Never step in the water used for cleansing the body (bath)

5. Best time to take a bath is early morning

6. Never take a bath in a tank that belongs to another person (if done, he will be tainted with a portion of the guilt of the person who built the tank)

7. Always take bath in rivers, ponds, lakes or natural springs

Okay! great! We have come to the end of this article. In our so called modern, stress filled daily life, we are all aware that taking bath in rivers and lakes is not possible every day. Once in a blue moon, it may be possible😃. But on day to day basis, our life is limited to taking baths in bathrooms. But what we can do from our side is, we can try to follow the correct sequence of bathing. That is definitely in our control. Isn't it? In order to have a healthy lifestyle, let us take bath in cold water whenever possible and also try to start wetting the feet first and gradually go upwards. Let us try and make this as our everyday routine. Thank you all for reading! 

Mathematics In Chamakam

It has been very long since I wrote a post in this blog. But I am constantly researching about science in sanatana dharma. My brain is always inquisitive to learn more and more about our scriptures and the hidden meanings behind them. 

Some time back, I had an opportunity to attend "Maha Rudra Maha Yagna" in sanatana dharma temple, Artesia, California. Ridwiks chanted Rudram Chamakam throughout the yagna. Though I have heard Rudram Chamakam many times before, this particular yagna paved way to look at this great Mantra in an entirely different way. To give a brief idea, this mantra has numbers in it. It specifically talks about odd numbers from 1-33 and multiples of 4 from 4-48. So? What's so special about it? It is from Taitriya Samhita from Krishna Yajurveda. This mantra is taken from one of the 4 Vedas, (Vedas as such do not have a beginning or an end) and the concept of mathematics is discussed here, precisely in odd numbers and multiples of 4. It is really astounding to note this. We are in a belief that mathematics came into existence once humans are evolved (as per evolution theory) and when civilization started. But it was discussed in this mantra which originated from the Krishna Yajurveda. Sanatana Dharma time cycle is infinite and cyclical, so are the vedas. That makes it really special. 

Now lets venture deep into this specific mantra, as it is even more incredible to note the meaning. It comes in the Eleventh Anuvaka (chapter) of Chamakam. I will first provide the full mantra and it's literal meaning before we dive into the deep interpretation and the many possible theories. So, here it is :

Chamakam - Eleventh Anuvaka :

"Eka cha may, thisra cha may, panchas cha may, saptha cha may, nava cha may

Ekadasa cha may, tryodasa cha may, pancha dasa cha may, saptha dasa cha may, Nava dasa cha may, eka trimsathis cha may, tryovimsathis cha may,

Pancha vimsathis cha may, saptha vimsathis cha may, nava vimsathis cha may,

Eka trimsathis cha may, tryatrimsathis cha may, pancha trimsathis cha may,

Chathasras cha may, ashtou cha may, dwadasa cha may, shodasa cha may,

Vimsathis cha may, chatur vimsathis cha may, ashtaa vimsathis cha may,

Dwathrimasthis cha may, shat trimsas cha may, chatvarimsa cha may,

Chathus chathvarimsa cha may, ashta chatvarimsa cha may"

Literal meaning of the above mantra :

Let Rudra grant me these : one, three, five, seven, nine, eleven, thirteen,  fifteen, seventeen, nineteen, twenty one, twenty three, twenty five, twenty seven, twenty nine, thirty one and thirty three.

Let Rudra grant me these : Four, eight, twelve, sixteen, twenty, twenty four, twenty eight, thirty two, thirty six, forty, forty four and forty eight.

Traditional interpretation of the above mantra : This is the traditional interpretation of this Mantra as per various Scholars. They have associated the following properties to the Numbers in Chamakam.

Odd Numbers :

ONE : Nature or Parkriti

THREE : The three gunas, namely sattwa, rajas and tamas

FIVE : The five mahabhutas, or the five basic elements, that is, prithvi, apa, tejas, vayu and akasha, (earth, water, energy or agni or fire, wind and space).

SEVEN: The five sensory organs and the mind and intellect.

NINE : The nine openings in the human body (two eyes, two ears, two nostrils, one mouth, rectum and genitals)

ELEVEN: The ten pranas or life forces and the Sushumna nadi :

The ten pranas include five mahapranas and five laghupranas. The mahapranas are Prana (heartbeat and breath), Apana (excretion), Vyana (voluntary muscular action), Udana (voice), Samana (digestion and metabolism). The laghupranas are Naga (Burping), Koorma (Blinking) , Krikala (Sneezing), Devadatta (Yawning), Dhananjaya (Opening and closing of heart valves) The Sushumna Nadi correlates to the central nervous system.

THIRTEEN : Thirteen Devas of Vastu mandala namely Brahma, Apa, Savitri, Jaya, Rudra, Apavatsa, Savita, Vivudhadipa, Rajayakshma, Aryama, Vivasvan, Mitra, Prithvidhara. (From Chapter 253 of Matsya Purana)

FIFTEEN: The fifteen major nadis (out of the 350,000 nadis) of the nerve centres in the human body,including Ida, Pingala and Sushumna Nadis.

SEVENTEEN: These are the seventeen 'limbs' of the astral body or sukshma-sharira.  They consist of five attributes each from the three Gunas along with intelligence and mind. (5 positive Satwa attributes + 5 neutralizing Raja attributes + 5 negative Tama attributes + Intelligence + mind = 17)

NINETEEN: The 19 primary medicinal herbs of Ayurveda which include Saffron (Amlika), Terminalia Paniculata (Ashwakarna), Ailanthus Excelsa (Aralu), Lotus (Kamalam), Camphor (Karpooram), Salt Reed Grass (Kusa), Sesame (Tilam), Coconut (Narikelam) and Indian Laurel (Plaksha) among others.   

TWENTY ONE: The twenty one important vulnerable parts of the body. These may be the bridge of the nose; above the ear; the philtrum (groove between nose and upper lip); the point of the chin; Adam's apple; the clavicle (collar bone); the armpit; the solar plexus; the bottom ribs; the abdomen; the groin; the inner wrist; the shins; instep ( the arched part of the top of the foot between the toes and the ankle); the nape (which is the base of the cerebellum); the upper back; the coccyx (or tailbone); hollow of the knee; the calf; the Achilles tendon.

TWENTY THREE: The twenty three devas controlling serious diseases

TWENTY FIVE : The twenty five primary Apsaras in heaven

TWENTY SEVEN: The twenty seven tribes of Gandharvas.

TWENTY NINE: Vidyut Devas, the embodiment of lightning, electricity or electromagnetic energy.

THIRTY ONE: Thirty one worlds, including the traditional 14 worlds in our material universe.

THIRTY THREE: The thirty three Devas (composed of eight Vasus, eleven Rudras and twelve Adityas along with Indra and Prajapati) (Brihadraranyaka Upanishad 3.9)

Multiples of Four :

FOUR: The four ideals of human life, namely dharma, artha, kama and moksha,

EIGHT: The four Vedas (Rigveda, Yajurveda, Samaveda, Athavaveda) and the four corresponding upavedas(Ayurveda, Dhanurveda, Gandharvaveda and Arthasashtra

TWELVE: Six Vedangas (Shiksha, Kalpa, Vyakarana, Nirukta, Chandas and Jyotisha) and six Darshana Shastras (Yoga, Saankhya, Purva Mimamsa, Uttara Mimamsa, Vyesheshika and Nyaya) .

SIXTEEN: The sixteen attributes that one can seek from God.

1. Daya – Compassion

2. Dharjya – Patience

3. Kshama – Forgiveness

4. Nyaya – Justice

5. Nirapeksha – Impartiality

6. Niraskata – Detachment

7. Tapasya – Meditation and Spiritual Powers

8. Aparchitta – Invincibility

9. Danasheel – Beneficience, Bestower of all wealth in the world and nature.

10. Saundarjyamaya – Beauty Incarnate

11. Nrityajna – Best of Dancers

12. Sangitajna – Best of Singers

13. Neetibadi – Embodiment of Honesty

14. Satyabadi – Truth Itself

15. Sarvagnata – Perfect master of all arts, such as poetry, drama, painting etc.

16. Sarvaniyanta – Controller of All

TWENTY: The Mahabhutas associated with the primary elements of Akasha (space), Vayu (air), Agni (fire), Aapa (water) and Prithvi (earth).

TWENTY FOUR: The number of letters in the Gayatri chhanda or metre.

 (It is a metre of three feet or padas, of eight syllables each, giving a total of twenty four syllables. The three pada length is unusual. Thus, it is sometimes also called as Tripada-Gayatri. However, in some non-vedic hymns, it can also manifest as four padas (usual length) of six syllables each.)

TWENTY EIGHT: The number of letters in the Ushnik chhanda or metre.

(This metre is named after the 7th horse pulling Surya's chariot. It is of four padas of seven syllables each. Thus, resulting in a twenty eight syllable stanza.)

THIRTY TWO: The number of letters in the Anushtup chhanda or metre.

(This metre is the one which is usually used at the beginning of sanskrit hymns. It is of four padas of eight syllables each. Thus, resulting in a thirty two syllable stanza. )

THIRTY SIX: The number of letters in the Brihati chhanda or metre.

(This metre is also of four padas. However, all the padas are not of equal length. The third pada is of twelve syllables while the rest are of eight syllables each, resulting in thirty six syllables in a stanza. )

FORTY: The number of letters in the Pankti chhanda or metre.

(This metre is of five padas, instead of the usual four. Each pada is of eight syllables each. Thus, resulting in a forty syllable stanza.)

FORTY FOUR: The number of letters in the Trushtup chhanda or metre.

(This metre is of four padas. Each pada is of eleven syllables each. Thus, resulting in a forty four syllable stanza.)

FORTY EIGHT: The number of letters in the Jagati chhanda or metre.

Connection to Science :

The purpose of this blog is to see the science behind Sanatan Dharma concepts. Hence I always try to research when I find unique notions. As such, the projection of numbers in Chamakam kindled my curiosity. Why only odd numbers until 33? Why only multiples of 4 from 4-48? Why not other numbers? Is there a reason for this? or just coincidence? According to me, nothing is said simply in our scriptures (This is my faith and you can very well disagree) but they have deep hidden meanings. As such, these numbers should also have something hidden in them. So I went online to do some research. What I found really amazed me. Take a look :

According to Dr Sasidharan :

"These numbers represent a polymer chain of molecules that form apa or water that enables evolution of life and intelligence, and apa is nothing but the nitrogenous base pairs of the DNA.   The numbers 1 to 33 represent the 33000 base pairs of mitochondrial base pairs of DNA.  The numbers 4 to 48 represent the 48 million nuclear bases of DNA.  The two sets of DNA bases combine to provide sustenance of human well being and onward evolution of human life. When the devotee prays for the blessing of these numbers, actually he is praying for bestowing on him all these DNA bases which conduce to sustenance of human well being and happiness."

Water is the basis of everything. All of our scriptures emphasize the importance of water. Creation starts and ends in water. "Mantra pushpam" also emphasizes water as the base for everything. It is interesting to note that this mantra is also from the Yajurveda. You can read the literal meaning here.

http://connectsciencetodivinity.blogspot.com/2015/04/mantra-pushpam-chants-from-yajurveda.html


There is no proof as of now to prove this theory that states that there is a link between Chamakam and DNA. But if a meticulous research is conducted by one who is well versed in both traditional Vedas and modern Science, I am sure that we can easily figure out the exact link between these numbers and what they represent. The purpose of this blog is to make youngsters understand our scriptures in a logical and scientific way so that they take pride in their tradition and have curiosity to do more research on the scriptures rather than terming them as superstitions. The Vedas and other scriptures are very rich in terms of knowledge and these should be passed to our future generations. It is just a small effort from my side. Thank you all for reading.