tag:blogger.com,1999:blog-216823312024-03-12T18:35:28.546-07:00Brahmanasamskarasapthagiri.http://www.blogger.com/profile/16194580513901944252noreply@blogger.comBlogger37125tag:blogger.com,1999:blog-21682331.post-42955230802796841942017-12-06T07:37:00.002-08:002017-12-06T07:41:05.061-08:00DOE'S AND DON'TS RELATING TO SRAADHA KARMA<div dir="ltr" style="text-align: left;" trbidi="on">
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DOE'S AND DON'TS RELATING TO SRAADHA KARMA</h2>
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<b><u>{ Special Thanks to Brahmasri Srikanth Vaadhyar)</u></b></div>
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Rules of Domestic Observances During Sraadhdhams</div>
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1. Please keep self control and celibacy for at least three days per week</div>
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in the fortnight in which the Sraadha Tithi falls.</div>
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2. Kartha is the one who is to perform the Sraadham</div>
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3. Bhoktha is the one on whom the Vishnu or Vishwedevas or Pitrus are</div>
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invoked during the ceremony and and are those who partake in the food</div>
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offerings receive Pratigraham.</div>
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4. Most of the rules of discipline are common for Kartha and Bhoktha</div>
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5. Either of the two should not stir out wander on the streets on the day of</div>
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Sraadham</div>
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6. Either of the two should not eat anything..the Bhoktha after the feast</div>
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and the Kartha after taking thePitrusesham (partaking on what is left</div>
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behind after feeding of the Bhokthas) on the day of the Sraaddham.</div>
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7. To expiate oneself of the sins already committed and make himself</div>
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purified before the ceremony , a person may do Kooshmanda Homam</div>
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before Sraadham.</div>
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8. Kooshmandam does not mean Ilavan or Pooshanikkai here, it is a</div>
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Manthram</div>
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9. Kooshmanda homam can mitigate grave sins including the killing of a</div>
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foetus by MTP</div>
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10. The Kartha should start performing Aupaasanam at least four days</div>
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prior to Sraadham.</div>
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11. The Sraadha homam is performed in the Aupaasanaagni</div>
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12 If the Kartha is a Brahmachari, then it is Samidaadaanagni that is to be</div>
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used for oblations</div>
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13 The Sraaddham comes in the fortnight Paksham and Thithi on the</div>
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Paksham on which the parents of equivalent died.</div>
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14 If the Thithi falls on two consecutive days, Sraadha is to be performed</div>
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on the day when the Thithi is more spread in</div>
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Aparaahnam..the Aparaahnam period during the day is after 18 Nazhika</div>
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from Suryodhayam</div>
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15 If the Thithi covers two Aparahnams of consecutive days, the day</div>
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where the Thithi is having more Naazhika should be the Sraadham day.</div>
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16. If the Thithi is spread equally on consecutive days, the Sradham</div>
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should be performed on the first day.</div>
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17 If two Thithis come in one Souramaasam, the later Thithi is suitable for</div>
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Sraadham</div>
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18 If Samkramanam falls on the second Thithi during the day, the</div>
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Sradham should be performed in the earler thithi in the month.</div>
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19 The Aparahnam is the slice of time after 18 Nazhika 18*24 minutes</div>
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from sunrise.</div>
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20 The Aparahnam will be at about 1-30 in the afternoon.</div>
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21 The time period after 15 Naazhika (6 hours from sunrise) is</div>
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Kutupakaalam (from about 12-30 after Noon )</div>
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22. If there is dosham like Sankramasparsam for both the Thithis coming</div>
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in the same month Sraadham shoul be performed in the next month.</div>
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23 If there is only a single Thithi in a month we need not consider the</div>
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Sankramanadosham</div>
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24 If by chance the Thithi does not occur at all in the Souramaasam</div>
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(Medam, Edavam etc, ) apply the Chaandramaanamaasam (Saka</div>
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maasam) to find a Shudhdha thithi</div>
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25 If even that Thithi is not Shuddham perform the Sraadham next month</div>
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26 if you are not able to do sraadham on the tithi, you should do</div>
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upavasam(starving) on that day and perform the sraadham next day</div>
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27 If you forget the Thithi perform the Sraadham on Krishna Ashtami,</div>
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Krishna Ekadasi or on Amaavasya</div>
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28 If there is an Aasaucham or Pulai, or Seethakam perform the</div>
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Sraadham on the day of release of Aasaucham etc.</div>
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29 If we divide the day from sunrise to sunset into five equal parts..(about</div>
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84 minutes apiece) we would get the forllowing Kaalams in this order</div>
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1. Praatah Kaalam</div>
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2. Sankavakaalam</div>
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3. Maadhyaahnika kaalam</div>
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4. Aparaahnam</div>
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5 Saayaahnnam</div>
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30 If we divide the Maadhyaahnika kaalam into three slices of 28</div>
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minitutes apiece, we get</div>
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1. Gandharva kaalam</div>
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2. Kuthapam</div>
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3. Rouhinakaalam.</div>
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31 The presence of Douhitra.. the daughters son, Kuthapa kaalam and</div>
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black ellu (gingely) are to be preferred.</div>
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31 Douhitra is the grandson born through daughter</div>
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32 It is beneficial to use black gingely in good quantity in Sraadham</div>
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33 The Darbha and black gingely have originated from Varahamoorthy</div>
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and hence they will prevent Raakshasaas from causing damage to</div>
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Sraadham</div>
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34 You should not invite as Bhoktaas two uterine brothers for the same</div>
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Sraadham</div>
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35 People who have no knowledge of Vedas, or who are sick, should not</div>
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be invited to be bokthaas</div>
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37 A person whose wife is in menstual periods should not be a Bhoktha</div>
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38 A person without wife or son should not be a Bhoktha..this includes</div>
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Brahmachaari</div>
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39 If a person has a son he may be invited as Bhoktha even if he has lost</div>
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his wife.</div>
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40 A person who has been a Bhoktaa in another Sraadham just within</div>
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three days prior to this Sraadham should not be invited.</div>
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41 The avaricious brahmin who canvasses himself to be recruited as a</div>
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Bhokta should never be called.</div>
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42 A Yogi, Jnaani, a follower of Samaveda or the son of a daughter are</div>
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the best and most preferred invitees.</div>
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43 If a person offers to be a Bhoktha in exchange to the promise that you</div>
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will go as a Bhokta to his house for another Sraadham it is unwelcome.</div>
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44. A brahmin's wife is pregnant for more than three months then he is</div>
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ineligible as a bhokta.</div>
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45 If a person has lost either of the parents and the Atta Sraadham of that</div>
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parent is not over, that brhamin is not to be called as Bhokta.</div>
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46 A brahmin who had a haircut or shave in the morning of the Sradham</div>
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is unwelcome as a Bhoktha.</div>
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47 A Brahmin with leprosy, deformed fingernails, decayed and discoloured</div>
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teeth etc should not be called as a bhoktha.</div>
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48 The youngest among the Bhoktas should be invoked as Pithru.</div>
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49 The elder one should be invoked as Viswedeva.</div>
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50 The eldest one as Vishnu if there is a family practice of invoking</div>
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Pratyaksha Vishnu also.</div>
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51 Those who are affluent should present the Bhoktha with white silk</div>
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52 one should present at least two or three sets of soman uthareeyam</div>
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according to the family practice.</div>
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53 The Soman Uthareeyam or Veshti should be atleast of the same</div>
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quality as we usually wear ourselves</div>
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54 If one is very poor at least a Yajnopaveetham should be presented in</div>
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the place of Veshti</div>
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55 The Kartha should start the Sraaddham with a new Poonool</div>
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56 The Manthras should be pronounced with the right Swarams</div>
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57 There should be no hurry while performing Sraadhdham</div>
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58 Generous Dakshnina should be given according to one’s own capacity</div>
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59 The most praiseworthy Dakshina is gold.</div>
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60 The brahmin in whom Vishnu, Viswedeva or Pithru is invoked should</div>
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be treated at par with god.</div>
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61 One should never get angry during the sraadhdham</div>
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62 For one month prior to Sraadhdham one should not eat cooked food</div>
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from hotels or from other houses</div>
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63 If this is not possible Paraannam food from other houses etc should</div>
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not be taken for at least on Paksham (15 days) or in the least at least for</div>
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three days prior to Sraadham</div>
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64 The kartha should not apply oil to hair while bath at least for one week</div>
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prior to Sradhaam</div>
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65 The kartha should not have sexual activity, nor he should sleep in</div>
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comfortable bed for the preceding period as above(item 64).</div>
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66. For Paraannam or food from the house of others, the house of Guru,</div>
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maternal uncle, sister and father in law are not included (the brother is not</div>
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mentioned here because brother is never an annyan..sister would include</div>
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athai and daughter also)</div>
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67 The washing of the Brahmin’s feet should not be done wearing</div>
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Pavitram</div>
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68 When we have to remove Pavitram, it has to be kept on the side of the</div>
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right ear (Pavitram is the round contraption made of Darbha grass and</div>
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worn on the ring finger on the right hand during important functions..the</div>
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right ear of a brahmin is supposed to contain Ganga)</div>
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69 for Visvedeva a square Kolam by water should be made on the</div>
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Paadaprakshaalana Paatram as well as the twin plantain leaves arranged</div>
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for offer of food.</div>
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70 Similar water Kolam for Pithrus is triangular (this is the reason why</div>
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elders say don’t draw kolam with water at home usually..this is reserved</div>
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for death and Sradhdha ceremonies)</div>
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71 The Paadajalam of Visvedeva and Pithrus should not be mixed. Only</div>
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Paadajalam of Visvedeva should be used for Prokshanam.</div>
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72 The entire sraaddha place should be cleaned with the dung of cow.</div>
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73 Only the ankle (kanungaal ) of the brahmins should be washed</div>
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74 The upper feet should not be washed</div>
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75 The ghee left after Homam should not be used for worshipping the feet</div>
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of brahmin, to rinse the leaf for meals or added to the cooked rice offered</div>
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as Havyam and Kavyam.</div>
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76 The cooking medium should be ghee of cow..oil should be avoided.</div>
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77 As we are using black gingely some say gingely oil is permissible for</div>
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cooking</div>
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78 Those who use coconut prefer to use coconut oil also.</div>
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79 Some do not use coconut as per the practice in their family</div>
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80 Some do not use sesame for frying...again a family tradition.</div>
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81 In the matter of cooking for Sraaddham, the practice followed in the</div>
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individual family should be strictly followed...sisters, please get notes from</div>
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elder ladies in the family on the traditions followed in the Individual family.</div>
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Some are of the view that the menu should be same as the one followed</div>
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for the Sodhakakumbha Sraddham, immediately after Sapindikaranam.</div>
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82 The fresh clothes washed in the morning and dried alone should be</div>
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worn while cooking.</div>
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83 Every material used for Sraddham should be thoroughly washed,</div>
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every utensil thoroughly cleaned before use for cooking for Pithrus</div>
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84 even salt and jaggery used should be formally sprinkled with water</div>
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85 the persons cooking should have the eligibility to chant panchaakshari</div>
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(namassivaaya) and /or astaakshari ( om namo narayanaaya )</div>
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86 the persons cooking should be a relative and definitely not a servant</div>
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86 Ladies who are expecting the start of menstrual periods should not</div>
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venture to cook for sraadham</div>
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87 Cooking should not be performed with wet clothes</div>
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88 If the wet clothes are spread and shaken in air seven times they are</div>
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considered dry</div>
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89 If the persons engaged in cooking has to visit the toilet in between she</div>
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can enter the kitchen only after a bath.</div>
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91 A pregnant or sick lady should not do the cooking for Sraadham</div>
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92 Lady should wear madisaar pudavai while cooking..</div>
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93 This is controversial..but I record.(just to be faithful to the traditions..</div>
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my personal views are of no consequence). a widow retaining her hair</div>
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should not cook for sraadham</div>
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93 The ladies should not go on talking while preparing food for</div>
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sraadham(the most difficult thing, is it not?)</div>
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94 The ladies should not cook after taking coffee etc., in exceptional</div>
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cases they may take milk of the cow,</div>
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95 It is ideal to perform sraadham in one's own house.</div>
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96 If it is performed in the house of another person, rent for the space</div>
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should be paid beforehand</div>
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97 Cook food in new vessels or in vessels which are cleaned with extra</div>
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care</div>
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98 No vessels containing even a little iron should ever be used</div>
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99 One should not ring a bell or sport Tilaks at the time of Sraadham</div>
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100 Some ladies and Karthas wear Vibhoothi Kumkumam etc. it can be</div>
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allowed if it is the tradition in the family.</div>
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101 While cooking the ladies should not be either laughing or crying</div>
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(maamiyaars..do not let your daughter in laws cry..and vice versa)</div>
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102 Cooking should not be done with spread out hair</div>
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103 Cooked rice should be prepared after vadikkal and this should be the</div>
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last preparation</div>
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104 When the rice is served in the plantain leaves it should emit steam</div>
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(the rice and not the plantain leaf)</div>
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105 The materials suitable for Sraadham.. I give the tamil/malyalam</div>
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names because english/botanical names are not relevant..any bilingual</div>
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dictionary will give the names in english.... ulundu, karuppu ellu,</div>
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gothambu, payaru, paavakkai(paarikkai), chakkai, mankai, mathalam</div>
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pazham, kariveppilai, cherunaarangai, vazhappazham,</div>
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vazhakkai..monthan kai is preferred, ilandhippazham, nellikkai,</div>
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munthiringai, milaku, podalangai, katthirikkai or vazhuthinangai..naadan,</div>
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then(honey), ney, vellam(chakkarai) , kadaluppu(sea salt), cows milk,</div>
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karunai kizhangu, chembu or cheppankizhangu, jeerakam, elakkai,</div>
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avaraikkai, pirandaikkai, pasumthayiru, some use vazhaithandu</div>
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106 Apart from these some use Thengai (coconut), Kadugu,</div>
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Chakravallikizhangu, Katalai, Ilavan or Pooshanikkai, Vilaampazham,</div>
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Milakai(capsicum) also according to family traditions.</div>
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107 Prohibited items.. karaamani, kollu, perunkaayam, muringakkai,</div>
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inglish kathirikkai, thuvarapparippu, chorakkai.</div>
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108 Most important and preferred... then(honey), Chakkappazham,</div>
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Ulundu, Naadan vazhuthina (the violet one)</div>
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109 For serving you can use silver thattu.. if your use Vazhai ilai in pair,</div>
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both the top and tip should be there, no clipping, the narambu behind</div>
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should not be torn away..</div>
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110 The leaf should be placed with its nuni(tip) on the left.</div>
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111. The planatain leaf with its entire contents after the brahmins have</div>
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eaten should be placed in a pit on the ground and covered with mud and</div>
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stones securely so that stray dogs do not eat the remnanants.</div>
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112 In some villages they reserve a deserted well for this purpose.</div>
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113 In town areas where there is no space to dig the leaves and remnants</div>
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of meals are given to cows. But this is not proper. The Ucchishtam should</div>
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never be given to cow. However if this is the only way left what else can</div>
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be done?</div>
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114 The leaves should be removed before Swastivaachanam.(the</div>
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conversation betwee the karta and the boktha as to whether the meals</div>
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were good, whether everything was adequate and whether the Bhoktha is</div>
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satisfied.)</div>
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115 After Pindapradhaanam the eating space should be cleaned.</div>
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116 Very difficult..the Kartha should not clean his teeth with brushes etc</div>
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on the day of Sraadham as well as on the Orikkal day.</div>
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117 The Bhokthas or Sraaddha brahmanas should not touch one another.</div>
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118 They should not converse with another...they should eat in</div>
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silence..mounena bhokthavyam</div>
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119. They should indicate whatever they require more through indications</div>
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by fingers or gestures.</div>
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120 Ghee and Payasam which are served should be eaten in full.</div>
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121 The bhoktas should leave behind at least a little of all other things</div>
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they eat.</div>
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122 They should eat without haste ensuring that they will not get hungry</div>
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again in the night.</div>
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123 The eight Vasus, 11 Rudras, 12 Aadhityas and 12 Visvededevas are</div>
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supposed to be present protecting the sraaddhas. For each Sraadham</div>
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one should invoke two Visvedevas..they differ for various sradhas. for</div>
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annual sraddha..Puroorava aardhrava, for Mahalaya, Dhuru, Ruchi. for</div>
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Naandi, Satya Vasu, for Yagas Kratu, Daksha for Sapindeekaranam Kaala</div>
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Kaamuka, for Sannyaasaanga sraadham Saadhu, Kuru</div>
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124 The vessel containing material for Arghyam should not be kept open.</div>
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125 The Arghya paatram should not be moved from its place.</div>
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126 If the Arghya material has been fully used, the material should be</div>
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prepared again to the accompaniment of manthras.</div>
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127 If a little of the Arghyam material goes waste it can be condoned.</div>
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128 The deities of Sraadhdha are the Vasu, the Rudra and the Aaditya.</div>
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129 Our forefathers have to remain in their company during their</div>
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existence as pithrus, hence Vasu Rudra and Aditya also should be kept</div>
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pleased.</div>
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130 The deceased father is in the realm of Vasu the grandfather in the</div>
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realm of Rudra and the greatgrandfather in the realm of Aditya.. the lady</div>
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counterparts also have the same status. The status may vary according to</div>
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the fathers, or the lady's in law in the hierarchy pre-deceasing the juniors..</div>
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131 While doing invocation of pithru we have to keep the Yajnopaveetham</div>
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in Idam position</div>
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132 For invoking devas it should be Valam</div>
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133 Darba should be offered to Devas straight.</div>
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134 Darba should be offerd to Pitrurs after folding together the tips.</div>
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135 Paruppu and ghee for meals should be kept in separate donnai and</div>
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kept without touching the main leaf over another piece of leaf.</div>
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136 Abhisravanam should be chanted while the brahmins are eating so</div>
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that the Rakshasaas are kept at bay..</div>
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137 The abishravana manthras are the part of Kathopanishad where</div>
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Naachiketaopaakhyanam is described, Ramayanam where the origin of</div>
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Ganga is described and other manthras from Vedas and Upanishats.</div>
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138 Some brahmins should be invited to perform this Abhisravanam</div>
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139 They should be offered Dakshina after the Sraadham</div>
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140 Ekodishtam the eleventh day death ceremony, Sapindikaranam the</div>
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12 th day ceremony, Maasikam, Anumaasikam, Naandi,</div>
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Gayasraadham...for these Abhisravanam is not there.</div>
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141 If the remnants of the food from one Bhokta falls inadvertantly on the</div>
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leaf of other the two should not touch the other leaves or continue the</div>
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meal...they should not raise from the seat.</div>
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142 The leaves should be removed, the place cleaned with the dung of</div>
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cow and new leaves should be placed and served.</div>
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143 The meals can continue after another Parishechanam</div>
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144 While brahmanas are eating the fire in the fireplace should not be put</div>
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out.</div>
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145 If the agni is put out inadvertantly, the Kartha should fast for the day</div>
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and do Sraadham again next day.</div>
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146 The Vaayasapindam..the morsel of rice for the crow should be</div>
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protected at any cost till a crow comes and puts its beak on it.</div>
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147 If the people of the fourth caste see this Pindam or if some dogs or</div>
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other animals eat it Sraadham should be done once again.( It is</div>
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mentioned to record the tradition.. personal views may be different)</div>
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148 The repeated Sraddham should be done the next day after fasting on</div>
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the day</div>
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149 All honours and respects should be offered to Visvedevas first.</div>
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150 Washing of hands, Aachamanam, raising after Sraddha meals etc</div>
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should be done by the brahmin representing the Pithru first.</div>
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151 After Pindapradhaanam one can just put in mouth as prasdam a little</div>
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rice left over.</div>
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152 That rice is Pithrusesham,,, nothing wrong in eating it,</div>
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153 Some people just pick the rice and smell it.</div>
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154 The pindams can be left either in Agni or water, especially in a river or</div>
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pond</div>
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155 If the sraadham is on a Theerthakkarai, the pindams should be left in</div>
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the Theertham itself.</div>
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156 For Sankalpa Sraadham, Homam, Aavaahanam, Arghyam</div>
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Vikiraanna Pinadam etc are not there.</div>
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157 Till the Sraadham is concluded the house should not be decorated</div>
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with Kolam (Rangoli)</div>
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158 Naamam(Thilakam..tiruchoornam, thirumannu), Rudhraksham etc</div>
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should not be worn during Sraadham normally. Some family traditions</div>
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permit wearing Viboothi Pundram Rudhraaksham etc.</div>
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159 The eater of the feast(Bhokta) can chew Vettilai Paakku.</div>
<div>
160 Bhoktha should not do any other karma on that day.</div>
<div>
161 The Bhoktaa will be eligible for the next Sandhyavandanam only if he</div>
<div>
chants at least eleven Gayatris and drinks holy water.</div>
<div>
162 If the bhokta is having Aupasanam he should ask someone else to do</div>
<div>
it that evening.</div>
<div>
163 On that night the Bhokta should not have stree sangamam, he should</div>
<div>
not give or take any other presents on that day.</div>
<div>
164 He should not do Veda Adhyayanam on that day.</div>
<div>
165 Kartha is prohibited from oil bath Streesangamam, haircut receiving</div>
<div>
Daskhina or Dhanam etc for the day of Sraaddham and next day also.(on</div>
<div>
the earlier day.. orikkal too)</div>
<div>
166 On the Sraadha day non dwijas should not be given alms or food.</div>
<div>
167 If the crow takes pindam facing east, you will have prosperity.</div>
<div>
168 If the pindam is taken by crow facing south, diseases are predicted.</div>
<div>
169 If taken facing west, travel is predicted.</div>
<div>
170 If taken facing north, the prognosis is danger to life.</div>
<div>
171. The indication of directon of biting the Pindam by the crow can be</div>
<div>
like a warning.</div>
<div>
172 If the Bhokta vomits during sraadham , the ceremony is desecrated.</div>
<div>
173 If the Pindam gets broken then also the Sraadham is lost.</div>
<div>
174 The kartha can partake in Pithrusesham( the remaining food after</div>
<div>
feeding the brahmins in sraadham) even if it is Ekadasi.</div>
<div>
175 Doing Sraaddham itself is equivalent to performing the Vrata on</div>
<div>
Ekadasi day.</div>
<div>
176 The Jnaatis who are empowered to partake in Pithrusesham, should</div>
<div>
only smell the food on the Ekadasi day.. they need not eat Pithrusesham.</div>
<div>
177 If the Jnaatis do it they will have the blessings of the pithrus and also</div>
<div>
the benefits of Ekadasi Vratam.</div>
<div>
178 When people die they join the Divinity. So an eligible relative can</div>
<div>
partake in the Pitruseham of even youngsters who have predeceased</div>
<div>
him.</div>
<div>
179 The ladies go to another gothram after marriage, but they are eligible</div>
<div>
to partake in the Pithrusesham of their father, mother and brother and</div>
<div>
such blood relations.</div>
<div>
180 If a lady is a widow, she should not partake in pitrusesham as</div>
<div>
mentioned in 179.</div>
<div>
181 Even there the pithrusesham of father-in-law, and maternal uncle are</div>
<div>
permitted to be taken.</div>
<div>
182 After Sraadham many material become Sesham.. but paal, thayiru,</div>
<div>
ney, then(honey) do not become Sesham.</div>
<div>
183 Vegetables also do not become sesham.</div>
<div>
184 Even Jnaatis (after three generation) should not partake in the</div>
<div>
Sesham of the Edkodishta Sraadham ( 11th day death ceremony)</div>
<div>
185 Jnaatis with only three days of Aasaucham should not usually partake</div>
<div>
in Pithrusesham (this will not include Maternal uncle, Athai, Athaan,</div>
<div>
Ammanji and their spouses, and Father-in-law and Mother-in-Law for</div>
<div>
males)</div>
<div>
186 Pare Ahani tarpanam should be performed on the next day of the</div>
<div>
Sraadham.</div>
<div>
187 There is no such Tarpanam when the Sraadham is for the mother</div>
<div>
while father is alive.</div>
<div>
188 For Sapindeekaranam, Anumaasikam, Naandi, and</div>
<div>
Aattashraadhdham there is no Pare Ahani Tarpanam.</div>
<div>
189 The Pare Ahani Tarpanam should be performed during the Braahma</div>
<div>
Muhurtam of the next day using the Darbhas and ellu( gingely) leftover</div>
<div>
after the Sraadham.</div>
<div>
190 One should have a bath after performing pare ahani tarpanam..</div>
<div>
191 Some are of the opinion that the Kartha should be awake all the night</div>
<div>
and in madi conditons so that he can perform the Tarpanam even before</div>
<div>
the bath as a continuation of the earlier day's rituals.</div>
<div>
192. Some think that the Tarpanam at brahma muhurtam can be done</div>
<div>
after a bath.</div>
<div>
193 If we have to perform a Tarpanam at Udayam or Saayamkaalam, the</div>
<div>
Sandhyavandanam should be performed first and then the Tarpanam.</div>
<div>
194 If brothers have partitioned, then the sraaddhams should be done</div>
<div>
separately by each. If brothers are not partitioned and still are residing</div>
<div>
separately with different cooking, then again multiple Sraadhams should</div>
<div>
be performed.</div>
<div>
195 Even if there are no assets to be partitioned if brothers are living</div>
<div>
together under the same roof partaking food in common then the</div>
<div>
sraaddham should be performed together.</div>
<div>
196 It is not proper just to stay together on Sraadham day alone and let</div>
<div>
the Sraadham be performed by the elder alone.</div>
<div>
197 The claim that the younger brothers can simply keep company when</div>
<div>
the eldest one performs sraadham would apply only when all the brothers</div>
<div>
are living together.</div>
<div>
198.Some feel that if they cannot join with the elder brother, the sraadham</div>
<div>
performed by them will be ineffective... this is a debatable issue.</div>
<div>
199 If father is gone and mother is surviving all the brothers can join</div>
<div>
together under the mother's roof and perform Sraadham together.</div>
<div>
200 There will not be any displeasure for the Pithrus if the individual sons</div>
<div>
perform the sraadham separately.</div>
<div>
201 The question raised by some that if a number of sons perform</div>
<div>
sraadham separately, where the Pithrus would go is not relevant. The</div>
<div>
Pithrus have attained Divinity and therefore they can be present in many</div>
<div>
places at the same time.</div>
<div>
202 Even in sraadhams performed on the Thithi of ladies, the Homam and</div>
<div>
Aahuti is not given to the ladies.</div>
<div>
203 The mothers(mother, grandmother, great-grandmother) can be</div>
<div>
invoked and can be offered Pindams.</div>
<div>
204 The Homam if any is performed in the names of fathers(father,</div>
<div>
grandfather and great-grandfather).</div>
<div>
205 For Amavasyai Tarpanam there is no invocation(varanam) only</div>
<div>
gingely and water are offered. Some perform Darsasraadham also.</div>
<div>
206 The ellu should not be taken using the thumb and index finger. It is</div>
<div>
considered Raakshasam.</div>
<div>
207..Sraadham during Mahaalaya paksham is considred great. The</div>
<div>
pithrus who deserve our affection but not our parents(Karunya pithrus) are</div>
<div>
offered Tarpanam in Mahalaya Paksham.</div>
<div>
208 Such Karunya Pithrus are periyappa, chithappa, elder brother,</div>
<div>
younger brother, athai, maternal uncle, periyammai, chithammai, akka</div>
<div>
thangaikal, their children, deceased wife, father in law, mother in law,</div>
<div>
athimbyaar, maattuppon, brother in law, teacher, master and friend. See</div>
<div>
how great our traditions are sometimes..we are given opportunity even to</div>
<div>
offer tarpanam to our departed friends and loved relatives.</div>
<div>
209 The sraadham is not only to propitiate our pithrus. Many other deities</div>
<div>
are also pleased.</div>
<div>
210 Homam gives pleasure to Devas.</div>
<div>
211 Feast to brahmns give pleasure to other inhabitants of Swargaloka.</div>
<div>
212 Offering of pindam pleases the inhabitants of Yamalokam.</div>
<div>
213 The annadaanam on that day gives pleasure to the inhabitants of the</div>
<div>
earth.</div>
<div>
214 The leftovers give satisfaction to Pisaachas</div>
<div>
215 The vikiraannam gives satisfaction to the inhabitants of Hell.</div>
<div>
216 The Pindam offered to the crow pleases our Ajnaatha Pithrus or</div>
<div>
unknown relatives who have died.</div>
<div>
217 Sraadham is a great sacrifice.</div>
<div>
218 The Prasadam of Pithrudevas will give us wealth, further progenies in</div>
<div>
the clan, health, knowledge, knowledge of the earlier janmaas, liberation</div>
<div>
or mukthi etc.</div>
<div>
219 If we do not perform sraadham the Pithrus may curse us.</div>
<div>
220 The curse of the Pithrus is very dangerous</div>
<div>
221 One has to be very careful not to incur the curse of the Pithrus as</div>
<div>
also parents and elders who are alive.</div>
<div>
222 Panchagavyam is a mixture for self purification if there is any</div>
<div>
apprehension about the purity of the environs.</div>
<div>
223 Panchagavyam is also an important ingredient in the Abhishekam for</div>
<div>
shiva with Sri Rudram..</div>
<div>
224 The sacred nature of panhagavyam is given in this sloka..</div>
<div>
yattwagasti gatham paapam dehe thishtathi maamake praasanam</div>
<div>
panchagavyasya dahtwagnirivendhanam....</div>
<div>
यत् त्वगिस्थगतम् पापं देहे ितष्टित मामके</div>
<div>
प्राशनं पञ्चगव्यस्य दह्त्विग्निरवेन्धनं--</div>
<div>
whatever sins committed by me are holding fast even to my skin and</div>
<div>
bones, may be removed from me on drinking panchagavyam, as though</div>
<div>
the lighted fire is burning to ashes all the fuels.</div>
<div>
225 The five primary ingredients of panchagavyam are</div>
<div>
the milk of the cow,</div>
<div>
the curd from cow's milk,</div>
<div>
ghee from cow’s milk,</div>
<div>
the dung of the cow</div>
<div>
and the urine of the cow..to this, for dilution water routed through darbha</div>
<div>
can be added.</div>
<div>
226. The mixture is called panchagavyam because it contains five</div>
<div>
ingredients derived from the cow.</div>
<div>
214 Varuna resides in the urine of the cow.</div>
<div>
227 Agni resides in the cowdung.</div>
<div>
228 Vaayu resides in the curd</div>
<div>
229 The moon resides in the milk</div>
<div>
230 The Sun resides in the ghee.</div>
<div>
Panchagavyam has to be taken on the day before Sraaddham.</div>
<div>
231 Ladies who has the impurity after delivery should take</div>
<div>
Panchagavyam to become free of it.</div>
<div>
232 Panchagavyam is a potent medicine.</div>
<div>
233 If it is taken for 41 days continuously even a patient of epilepsy will be</div>
<div>
relieved of that ailment.</div>
<div>
234 There are mantrams for adding each ingredient.</div>
<div>
235 The proportion of the mixture is</div>
<div>
1.cow's urine 100 gms(one palam)</div>
<div>
2. cowdung of the size of a medium thumb</div>
<div>
3. 300gms of curd</div>
<div>
4. 700 gms of cow's milk</div>
<div>
5. 100gms of ghee</div>
<div>
and 100 gms of darbha jalam.</div>
<div>
236 The milk will remove poverty, curd will provide us with children, cows</div>
<div>
urine will remove sins, cowdung will give us health, and ghee will give us</div>
<div>
moksham.</div>
<div>
237 All the fourteen worlds are residing in the body of the cow.</div>
<div>
238 Mother Laksmi is residing in the cow's hind portion</div>
<div>
239 It is a great fortune to have the darshan of a cow in the morning.</div>
<div>
240 Gift of a cow is considered to bring the ultimate fortune to the donor.</div>
<div>
Shubhamastu.. sree Krishno rakshathu. may Krishna bless us.</div>
<div>
(based on Smrithi mukthaphala chandrika and local traditions recorded</div>
<div>
and oral)</div>
<div>
<br /></div>
</div>
</div>
sapthagiri.http://www.blogger.com/profile/16194580513901944252noreply@blogger.comtag:blogger.com,1999:blog-21682331.post-90736846695422479692017-10-13T08:06:00.001-07:002017-10-13T08:06:37.549-07:00BRIEF DETAILS ABOUT VEDIC RITES TO BE PERFORMED DURING KASI YATRA<div dir="ltr" style="text-align: left;" trbidi="on">
Vedic Rites to be performed during the Kashi Yatra<br />
The purpose of a Kashi Yatra for most people is the performance of Vedic rites for their<br />
ancestors, and it was the same for us. My in-laws were performing all the rites, and we had<br />
nothing much to do. In fact, we weren’t allowed to accompany them to Gaya at all, as it is<br />
apparently considered inauspicious for those whose parents were alive to see the Akshaya<br />
Vatam and the Vishnu Padam. However, my curiosity about the rituals made me ask a<br />
number of questions which were thankfully answered in detail by two young people- the<br />
manager of the Kanchi Math at Kashi and the vadhyar or pundit who officiated at our rites.<br />
Both of them were extremely helpful, and it is entirely thanks to them that I have been able<br />
to write in such detail about Kashi as well as the surrounding places, even those we did not<br />
visit. At my request, I was given this list of the rites that are traditionally performed during<br />
a Kashi Yatra. I share this with all my readers in the hope that it may be of some use to<br />
them too. I have provided contact numbers of some people there who will be able to<br />
arrange everything for anyone who desires to perform these rituals.<br />
The Vedic rituals are begun at Allahabad. The rituals (even the more extensive ones) take<br />
about half a day (early morning to lunch), so those who wish can take in some sigh seeing<br />
at Allahabad before moving on to Kashi.<br />
Allahabad (Triveni Sangam) (Day 1)<br />
Anugnai (Sankalpam)<br />
Vighneshwara Puja (Prayers to Ganesha)<br />
Prayschitta Sankalpam (atonement for sins committed, knowingly or unknowingly)<br />
Veni Daanam (Women offer a part of their hair to the river praying for the long life of their<br />
husbands. The husband plaits the wife’s hair, decorates it with flowers and cuts off the tip of<br />
the plait and offers it to the river. It is an interesting fact that while hair normally floats on<br />
water, at the Sangam; it immediately sinks to the river bed. Though almost all married<br />
women offer their hair here, there is not a single strand found floating on the river!!!!)<br />
Triveni Sangam Snanam (husband and wife bathe together at the confluence of the 3 rivers,<br />
holding hands. One has to go to the confluence in a boat. A sort of platform has been<br />
erected at the point for the convenience of pilgrims)<br />
Hiranya Shrardham *<br />
Pinda Pradaanam, Kshetra Pindam, Tarpanam **<br />
The rituals at Kashi take place over two days – the first day for the Manikarnika Shrardham<br />
and the second day for the Pancha Teertha Shrardham. Then, one goes to Gaya and<br />
performs the rituals there, and returns to Kashi for the Ganga Puja, Dampati Puja and only<br />
then visits the temples at Kashi.<br />
Kashi (Varanasi)<br />
Day 2<br />
Anugnai (Sankalpam)<br />
Vighneshwara Puja (Prayers to Ganesha<br />
Poorvanga Godaanam ***<br />
Poorvanga Dasa Daanam ***<br />
Naandhi Shrardham *<br />
Vaishnava Shrardham *<br />
Punyaa Vajanam (purification ritual)<br />
Maha Sankalpam<br />
Prayschitta Sankalpam (atonement for sins committed, knowingly or unknowingly)<br />
Pala Daanam ***<br />
Uttaranga Godaanam ***<br />
Manikarnika Teertha Shrardham (Anna roopam / Hiranya roopam)<br />
Day 3<br />
Pancha Teertha Yatra (One has to go in a boat to these 5 Ghats and perform the rituals)<br />
i) Asi Ghat (Haridwar Teertham) – this is where the Asi river merges with the Ganga.<br />
Performing the rites here is believed to give one the fruits of performing the rites at<br />
Haridwar.<br />
ii) Dashashwamedha Ghat (Rudra Sarovara Teertham) – this is the place where Brahma<br />
performed 10 Ashwamedha Yagnas, and hence it is considered sacred to perform the rites.<br />
iii) Trilochana Ghat ( Vishnu Paada Udaka Teertham)<br />
iv) Pancha Ganga Ghat ( Ganga, Yamuna, Saraswati, Kirana, Doodhapappa- Sangam);<br />
Bindu Madhava Temple<br />
v) Manikarnika Ghat (Manikarnika Teertham, Chakra Pushkarni Teertham)<br />
Day 5<br />
Ganga Puja (it is a tradition to bring back small sealed containers of water from the Ganges<br />
and distribute it among our near and dear ones. One container is kept at home as it is<br />
considered sacred and one is taken to Rameswaram where it is used to perform Abhishekam<br />
to the lingam. All these containers are kept and prayed to before they are distributed.)<br />
Dampati Puja (Prayers offered to an elderly married couple, invoking them as Vishwanath<br />
and Annapurna)<br />
Uttaranga Dasa Daanam ***<br />
Kala Bhairava Samaradhana (invocation and prayers to Kala Bhairav)<br />
It is advisable to make a day trip to Gaya from Varanasi. The journey takes about 3 hours,<br />
and the roads are extremely good. The general practice is to take a car to Gaya on the<br />
evening of the Pancha Teertha Shrardham at Kashi and stay overnight at the Mutt at Gaya.<br />
The rituals at Gaya are completed by lunchtime, and one can return to Kashi by evening.<br />
Gaya Shrardham (Day 4)<br />
Palguni (Falguni) Teertha Hiranya Shrardham (this is the traditional Shrardham performed<br />
on the banks of any sacred river, here the Falguni.)<br />
Vishnu Paada Hiranya Shrardham †<br />
Akshaya Vata Anna/Hiranya Shrardham †<br />
Akshaya Vata Pinda Pradaanam ** †<br />
Ask Gaya Brahmans if they are satisfied (according to legend, the Brahmins at Gaya are not<br />
easily satisfied and it is a tradition to ask them anyway in an attempt to satisfy them)<br />
Acharya sambhavana (payment of the fees to the pundit)<br />
Explanations:<br />
* Shrardham or performing the Vedic rites to appease one’s forefathers is of two types-<br />
Anna roopam and Hiranya roopam. Anna Shrardham is where a certain number of Brahmins<br />
are invited, and are fed at the completion of the rituals. This is considered equivalent to<br />
feeding one’s ancestors. However, this is quite tedious, and sometimes expensive. Hence<br />
the second option, Hiranya Shrardham, where the Brahmins are fed only symbolically. This<br />
is a quicker and cheaper alternative to the same rituals. At places like Kashi the pundits<br />
offer us the option of choosing which kind of ritual we would like to perform, depending on<br />
our time and budget.<br />
Naandhi and Vaishnava Shrardham refer to the rites for appeasement of one’s ancestors<br />
and the Gods, respectively.<br />
** Pinda pradaanam is the ritual of offering food to three (in case of Gaya, more than that)<br />
generations of our ancestors. Balls of cooked rice and Til (sesame seeds), which are thus<br />
offered are called the pindams.<br />
*** Daanam - Strictly meaning Charity, Daanam refers to the procedure of donating things<br />
to the Brahmins in the name of our ancestors. There is a long list of things that need to be<br />
given, starting from simple things like umbrellas, fans, and mats to more expensive things<br />
made of silver and gold. Among the more auspicious ones is the donation of a cow<br />
(Godaanam) and land, both of which are usually done in symbolic terms. Poorvanga and<br />
Uttaranga Daanam refer to the things needed to be given at the beginning and end of the<br />
rituals respectively, while Dasa Daanam refers to a set of 10 things that need to be<br />
donated.<br />
† The Akshaya Vata and the Vishnu Pada are the only two places where one can perform<br />
the Vedic rites not only for our forefathers, but for anyone, family, friends, acquaintances,<br />
whatever caste, religion or community they may belong to… and also for animals, our pets,<br />
abandoned bodies, etc.. This is the uniqueness of Gaya which draws thousands of people<br />
from all parts of India---<br />
<div>
<br /></div>
</div>
sapthagiri.http://www.blogger.com/profile/16194580513901944252noreply@blogger.com0tag:blogger.com,1999:blog-21682331.post-63808287299162099442017-10-13T07:22:00.000-07:002017-10-13T07:26:47.869-07:00SOME IMPORTANT INFORMATION REGARDING GAYA SRAADHA<div dir="ltr" style="text-align: left;" trbidi="on">
<br />
<br />
For a Vaishnavite the pilgrimage is considered complete with the Sraaddha and related Pitru karyams at Gaya, and it is not mandatory to cover Kasi and Prayaag. For a Smaartha however, a tour to Gaya for performing „Gaya sraaddha‟ is not complete without covering Prayaag (also known as Triveni Sangam) in Allahabad and Varanasi (also called Kasi). As a rule an Iyer therefore undertakes a package tour of all the 3 places.<br />
“..FOR A SMAARTHA HOWEVER A TOUR TO GAYA FOR PER-FORMING “GAYA SRAADDHA” IS NOT COMPLETE WITHOUT COVERING PRAYAAG AND KASI…”<br />
Sri sarma sastrigal<br />
Preface<br />
Sri Sarma Sastrigal<br />
Gaya Sraaddha<br />
Accordingly my program – we being Smaarthas – was modelled on the following lines: Reach Varanasi at 8 am travelling by Ganga Kaveri Express from Chennai Day 1: Visit temples, tour Varanasi and participate in the Ganga Harati at night Day 2: Leave for Prayaag by Road, about 125 km. away, early morning and return to Va-ranasi the same night Day 3: Perform Ganga snana (bathe in the river Ganga) under the Mahasankalpa, do Tirtha Sraaddha etc., at Kasi, leave for Gaya (240 km. away) in the evening by Road and reach in about 7 hrs Day 4: Perform Gaya sraaddha, starting at 7 am and concluding by 5 30 pm, get back to Varanasi by midnight Day 5: Perform Pancha Ganga ghat sraaddha and Dampati puja (worship by a couple), and fly back to Chennai after lunch and reach the same evening<br />
Pilgrims to Gaya can avail themselves of the services of purohits and guides who will help them perform pitru karma as specified. All that is required of the Karta is sincere and steadfast focus on doing the karma. You can in fact experience the awesome power of our pitrus when you under-take a Gaya trip – they make sure that you conduct the entire pilgrimage with comfort and with-out any hitch. The active participation of the karta‟s wife is absolutely essential for the success of a Gaya sraaddha. Generally for proper fulfilment of any vaidika karma the lady of the house has to be totally involved, but this is even more crucial for Gaya pilgrimage. It just won‟t do if the karta decides to undertake the tour – the wife‟s willing cooperation is a must. The benefits to the lady from actively enjoining the efforts of her husband in a Gaya sraaddha are immense: it has far-reaching favourable impact on her health and the well-being of her family. The position allot-ted to women in our Sastras is truly exalted.<br />
Another sine qua non for a satisfactory Gaya sraaddha is total and unquestioning trust that our pitrus exist, albeit in a different form, that we can communicate with them and seek their blessings, and that they are in some respects Godlike and can give us the boons we ask for. Gaya sraad-dha is not to be done out of fear that pitrus will otherwise curse us – no! We have to learn to view them as our friends and facilitators for leading the Brahmin‟s life as ordained, to the extent feasible in today‟s world. We should know and believe that the pitrus will sense our visit to Gaya even as we are packing our bags and will be ready to receive and accept our karmas. The con-tentment of pitrus from our deeds results in an impressive basket of goodies for us – health for the karta and his family, progeny, knowledge and wisdom, and wealth and prosperity.<br />
If my writing of this booklet gives a fresh impetus to persons who are thinking of a trip to Gaya and makes them act on it with anticipation and joy, I shall consider it a job well done.<br />
I pray Almighty to bestow health, happiness and prosperity on everyone.<br />
Sarma Sastrigal [sarmasasthrigal@gmail.com]<br />
Preface<br />
“..WE SHOULD KNOW AND BELIEVE THAT THE PITRUS WILL SENSE OUR VISIT TO GAYA EVEN AS WE ARE PACKING OUR BAGS AND WILL BE READY TO RECEIVE AND ACCEPT OUR KARMAS…”<br />
The very mention of Gaya invokes in us a sense of devotion suffused with pride and excitement. It is every son‟s duty to go to Gaya after the demise of his parents and con-duct Gaya sraaddha. Apart from delighting the pitrus his act bestows eminence on his family as well.<br />
“Jeevator vaakya karanaat,<br />
Pratyaabdam Bhuri bhojanaat,<br />
Gayayaam pinda daanaat,<br />
tribhi: putrasya putrata”<br />
say the Sastras. “When the parents are alive, obey their commands. When they die, perform their annual sraaddha properly. And go to Gaya and offer pindas for them. You can be called a son to your parents only when you do all these three things.” Gaya is in the state of Bihar. It is located on the Kolahaala Mountain in a beautiful place called Champaka. God is ensconced here as Gadaadhara. How many sraaddhas do you have to do at Gaya? As per the sastras you will require at least six days to com-plete all the sraaddhas required of you. But over the years mandatory observances have been reduced to two Hiranya sraaddhas and one Paarvana sraaddha. This is the least one has to do at Gaya.<br />
The modus operandi for this „minimum‟ observance is described below.<br />
1. At Phalguni River: You should go to the Phalguni River and bring the water, and on the banks of the river itself your lady will make the havis, with help from the locals. She will then take out one part of the broth and make 17 pindam-s from it. You will do pinda pradaana of the 17 pindams with sankalpa mantras right there on the banks, and after doing „yataasthana‟ you will give the pindas to the cows there.<br />
2. At Vishnu Paada: This is where you go next, to do pinda pradaana. You may recall that when we do sraaddha at home we chant “Vishnu paadaadi samasta paadeshu dat-tam” at the time of Brahmana bhojana. You literally do this now. You take the remain-der of the havis cooked at Phalguni River and make 64 pindas, and do pinda paradaana with sankalpa mantras. And you have the great fortune of reaching these 64 pindas directly to Vishnu paada (the feet of Mahavishnu), instead of imagining it. The satisfaction you get when you do this is indescribable.<br />
3. Paarvana sraaddha: You may undertake the next part of your observance, the Paarvana sraaddha, in the place in which you are staying. We stayed at Karnataka Bhavan, which offers the facility. You should do a sraaddha with homa, with five Brah-mins present. At the end of the sraaddha again you have to make 64 pindas out of the havis cooked here, and take them to Akshaya Vata.<br />
GAYA - THE PITRU KSHETHRA<br />
Page 4<br />
Gaya Sraaddha<br />
“you have the great fortune of reaching these 64 pindas directly to Vishnu Paada (the feet of Mahavishnu) instead of imagining it.. The satisfaction you get when you do this is indescribable…”<br />
Vishnu Padam<br />
4. Akshaya Vata: You may recollect that in the course of our annual sraad-dha we say „Akshaya Vata‟ when doing the namaskara (obeisance) at the end of Brahmana bhojana. This is the place to which you now take the pindas made out of the paarvana sraaddha havis. Akshaya Vata is a huge peepul tree and you offer the pindas in the shade of this tree. A speciality of the pinda pradaana here is that 16 of the 64 pindas you offer are for the mother and are referred to as „maatru shodasi’. You can sense an exhilarat-ing, almost supernatural vibration as you enter Akshaya Vata. Another fea-ture of Akshaya Vata is that you can offer pindas not only for your forefa-thers of your Gotra but even others and pray for their journey to pitruloka. This can include your near and distant relatives, friends, even your enemies. So it would be wise to prepare a list of people for whom you would like to do pinda pradaana, note their gotra, sarma nama (the name by which they are supposed to do their Brahmin karmas) etc. and have the particulars ready. It is a matter of great significance that in the Ramayana we are told that Rama and Sita offered pindas for King Dasaratha. You should consider it as nothing short of a divine blessing that you are doing pinda pradaana at such a sanctified spot.<br />
5. A vegetable, a fruit and a leaf: At Akshaya Vata, you usually take a pledge to drop a vegetable, a fruit and a leaf from your diet and not to eat these for the rest of your life. You decide the names and inform a Purohit there, and he will do the sankalpa for you. At the end of the sankalpa you offer a Brahmin there the consecrated water (tirtha), which he takes, con-firming your pledge. When you finish all the foregoing observances you realize that it is far beyond your usual lunch time, and you didn‟t even feel hungry! Now that you have completed this leg of your stipulated rituals, you eat the pitru sesha bhojana (the remainder of the Sraaddha food).<br />
The legend of Gaya:<br />
Gayasura was a great Asura whose powers of tapas (penance) were comparable to those of Hiranyaksha and Hiranyakasipu. The Devas approached Brahma, Siva and Vishnu – in that order – to make him desist from his penance, as they feared he would ask for boons that could be their undoing. Brahma tried to convince them that Gayasura was of a noble mind and would not ask for anything deleterious to their welfare, but their fears remained. They watched with trepidation as Vishnu offered boons to Gayasura. Gayasura asked the Lord: “Make mine the most sanctified, the purest body on this earth, much purer than even those of devas, rishis, mantras and other sanyasis. And anyone who touches me should be cleansed of all his sins and become pure.” He further prayed: “All Gods, with or without form, should be consecrated at this place as long as this Universe exists. This sthala could be named as Gaya, after me. People who come here to do sraaddha and pinda pradaana should get promotion to Brahmaloka af-ter their death, in spite of any sin that they might have committed on the earth.”<br />
Mahavishnu, who had expected Gayasura to ask for mukti (freedom from rebirth) was pleased that he had prayed for something that would benefit the world at large, and gave him the boon. He was wonderstruck at the sacrificing nature of Gayasura‟s boon-seeking. But the Devas realized that the boon would be a double-edged sword, and could do great harm. This was because one key deterrent to wrongdoing is fear of hell, fear of being condemned. If people were to be rid of this fear by the knowledge that anything they do can be absolved with a visit to Gaya, sins would escalate and the very foundation of Creation would be shaken. They approached Vishnu again. Mahavishnu conveyed their view and anxiety to Gayasura and asked him to offer his body for a yaga (penance). Gayasura was delighted to submit to the Lord‟s wishes and lay down across the Madhuban called Champaka aranya, with the Kola-hala Mountain for a pillow. This became what is Gaya today.<br />
Page 5<br />
Gaya Sraaddha<br />
“Akshya Vata is a huge peepul tree, one can sense an exhilarating almost supernatural vibration as you enter Akshaya Vata<br />
Akshaya Vata Vriksha<br />
Buddha Gaya: If you have the time and the inclination, do visit Bud-dha Gaya and the Bodhi tree under which Gautam Buddha got his realization. You can also go to the Buddha temple in this place.<br />
Pratyabdika sraaddha and Gaya Sraaddha: A word about this. It is absurd to think that doing Gaya sraaddha exempts you from do-ing pratyabdika sraaddha or the annual ceremonies for your de-parted parents. This is quite contrary to what the sastras say. If you have a stupendous feast at a five-star hotel one day, don‟t you need to eat the next day or for the rest of your life? Sraaddha at Gaya is a very fulfilling ritual, and one should try to do it in one‟s lifetime. But it has no correlation to the pratyabdika sraaddha that you have to do annually. The annual ceremony has to be done, and there is no exception. When you complete the Gaya sraaddha and touring around Gaya, you will find it difficult to leave Gaya, the place re-nowned as „Pitru Kshetra‟. We had to be literally wrenched away, for the second leg of our tour – Kasi, which we reached after midnight, leaving Gaya at 6:30 in the evening.<br />
PRAYAAG (TRIVENI SANGAMAM)<br />
Prayaag derives its name from a magnificent Yaga conducted in this city by Brahma with three agni‟s (fires) – Aahavaneeyam in the east, Gaarhapatyam in the west and Dakshinaagni is the south. Prayaag, also called „Tretagni Prayaag‟ for this reason, is situated to the west of Ganga, north of Yamuna and south of Akshaya Vata. The Rig Veda accords Prayaag a very special place. Bhagiratha, as we all know, was responsi-ble for bringing Ganga to the earth. Thanks to his prodigious achievement, not only did the pitrus of Bhagiratha but those of countless other human beings since then have been blessed by Ganga Mata. When we read some of the Rig‟s in Rig Veda about Triveni Sangam, or the confluence of Yamuna and Ganga, which generated from the head of Lord Shiva, we can sense the greatness of Prayaag.<br />
Normally pilgrims from south come to Prayaag first after alighting in Allahabad, com-plete the rites here and then proceed to Kasi.However we went to Kasi first and then to Prayaag from Kasi by car, a distance of 3 hours. Prayaag is the confluence or Sangam of not just Ganga and Yamuna, but the river Saraswati also. But to the human eye only Ganga and Yamuna are visible: Saraswati flows as an undercurrent and cannot be seen. Worship together by a couple, is recommended at Prayaag. The man shaves, takes a bath in the Triveni and does Hiranya Sraaddha. After this the couple perform the puja at the Triveni with the assistance of the Panda. The wife personifies her hus-band as Madhava and he accords her the status of Veni, combs and pleats her hair, cuts off an inch at the tail of the pleat and offers it to the Panda with kunkuma, chan-dana and akshata (saffron, sandal and rice pellets), which the Panda offers to the river. While all the other things float, the hair-piece alone gets sucked into the water and dis-appears.<br />
The word Veni has the meaning of Triveni, and it also connotes the plait of hair. And just like Triveni Sangam, where one of the three merging rivers is not seen, one of the three strands of the pleat is not visible – only two strands are seen. This analogy explains the procedure described for the Dampati Puja.<br />
Page 6<br />
Gaya Sraaddha<br />
“it is absurd to think that doing Gaya Sraaddha exempts you from doing pratyabdika sraaddha or the annual ceremonies for your departed parents…”<br />
Triveni Sangam<br />
Bathing in Triveni Sangam: This is a memorable experience. Even as we walk on the shore towards the boat we can feel the sanctity of the occasion. The Panda also gets into the boat with us, as the boat takes off in the Yamuna, and does sankalpa (pledge) for us. Vapana or shaving is also a key aspect of the rite, and so the barber travels with us as well. The boat is brought to a halt at the point of the Sangam, and while you see water all around you, the place where your boat is parked is shallow and you can see the sandy floor of the river. The boats are fastened onto wooden poles specially erected for this pur-pose. A platform is also erected on the water, on which you can stand and take bath.<br />
Collecting Ganga Jal (water from Ganga): It is here that you collect Ganga Jal or the water of sacred Ganga and not in Kasi, as some people believe. You get containers of all shapes and sizes here itself, and the shopkeeper seals the container for you after you have filled it. To get Ganga Jal, your boatman takes you a little further into the river after you finish your bath, and you collect the sacred water of Ganga in the receptacle you may have brought. It is believed that after the bath you should discard the dhoti, saree and blouse etc. you had worn.<br />
The legend of Prayaag:<br />
After the 18-day war of Mahabharat Yudhishtra takes a tally of lives lost in the war on either side. When he realizes that along with his brothers he has been responsible for the deaths of countless blood relations of theirs, he is dumbstruck by the enormity of the sin that would accrue to them. He seeks from Markandeya the way for absolution of the sins.<br />
Markandeya tells Yudhishtra that going to Prayaag is the surest – nay, the only way to ab-solve himself and his brothers of the killing of his blood relations. He explains to Yudhishtra that Prayaag is called „Tirtha Rajan‟ because it has the power to remove your ignorance and cleanse you of all your sins, and the mere setting of foot on its soil has the force equal to the conduct of an „Aswamedha Yaga‟.<br />
Accordingly Yudhishtra goes to Prayaag and performs penance as directed, and acquires the power and glory that equip him with the ability to do great Yagas later, including the Ra-jasuya Yaga. He also gets the title of „Dharma Raja‟, or Rightful King.<br />
The poetic beauty of Triveni Sangam:<br />
It is said that Ganga was exuberant when she saw the earth and leapt to the ground right away and started flowing with abandon till she reached Prayaag. At that point Yamuna ac-costed Ganga and implored her to halt awhile and take her along. Ganga refused, saying “I can‟t stop. Do you know what a tremendous job Bhagiratha has had to do to bring me here? I have to finish the duty of absolving and liberating the souls of all my sons. I have no time to wait”.<br />
Yamuna responds: “You don‟t even have to wait. Just let me flow with you”. Again Ganga de-murs, saying “if you flow with me, my name won‟t be singled out for the absolution that I‟m do-ing”. But Yamuna wins her over by saying “I don‟t want my name to be included. Let it all be to your credit. Unlike you, I have come to the earth of my own will and not after being entreated to do so by Bhagiratha. I am the daughter of Sun God, but I seek no glory – I only wish to serve for the benefit of humankind, and in the bargain realize my own life‟s purpose”. Ganga is awed by the selfless and lofty goals of Yamnua and embraces her with sisterly affection.<br />
Page 7<br />
Gaya Sraaddha<br />
“it is here (Triveni Sangam) that you collect Ganga Jal or the water of sacred Ganga and not in Kasi, as some people believe..<br />
Bathing @ Triveni Sangam<br />
The indescribable emotional current that passes through them when they embrace is Saraswati, who emerges and tells both Ganga and Yamuna:<br />
“I am the karta, the creator, of this fusion of soul and wit – emotion and intelligence – of you two. Your Sangam or confluence is therefore incomplete without me, and I will also be coming along. It will be Triveni Sangam, the confluence of three rivers. But I will continue to be an undercurrent and shall not be seen.”<br />
Ganga is white in colour, and pure of heart and mind. Yamuna is black in colour being the progeny of Surya, and again of a spotless, pure mind. Saraswati is grand, impressive and colourless. Such a com-bination cannot but be stupendous – and it is no wonder Prayaag is such a holy spot.<br />
Kumbh Mela<br />
The Kumbh Mela is one of the most prestigious happenings at Prayaag. It occurs once in 12 years, the precise date being decided by stellar configuration, and is simultaneously held at Nasik, Hardwar and Ujjain. The legend of Kumbh Mela is interesting.<br />
The legend of Kumbh Mela:<br />
When the celebrated „Amrit Manthan‟ (the stirring of the Sea of Milk to get nectar) took place, the asuras fought with devas and managed to take possession of the pot. Seeing this, Brihaspati or Garuda snatched it from them and flew to Heaven, to get it back to the devas, with asuras in hot pursuit. On the way, a few drops of the nectar fell in these four places, and sanctified the spots immediately. To commemorate the occasion and to celebrate the holiness of these four spots Kumbh Mela is performed. Devout Hindus throng in their millions to take the holy dip on such occasions and seek absolution for their misdoings.<br />
In the Mahabharata, Pulastya Maharishi expounds the beneficial value and powers of a holy dip in Triveni Sangam. Prayaag is referred to in a couple of other places as well.<br />
If you have the time and the inclination, the following spots in Prayaag are worth a visit:<br />
Bharadwaja Ashram Veni Madhava temple Akshaya Vata Adi Sankara temple (Kanchi mutt) Hanuman temple<br />
Page 8<br />
Gaya Sraaddha<br />
“..few drops of nectar fell in these four places and sanctified the spots immediately...to commemorate the occasion and to celebrate the holiness of these four spots Kumbh Mela is performed….<br />
Kumbh Mela<br />
KASI (VARANASI)<br />
The sacred river Ganga comes to our mind as soon as we say „Kasi‟ or „Varanasi‟. Though Ganga is revered as holy wherever she flows, nowhere is Ganga snana (bathing in the River Ganga) more sacred than at Kasi.<br />
Three Vaidika karmas are preeminent at Kasi:<br />
Ganga snana Tirtha sraaddha Darshan of Annapoorna Visalakshi sameta Viswanatha Swami and of Kala Bhairava<br />
Ganga snana (bathing in the Ganga): There is no limit to the number of times you can take a dip in holy Ganga – and strangely, your yearning for a dip never seems to ebb, to go down: the theory of marginal utility does not work here.<br />
The very first bath in Ganga that you take should be as directed by a priest, as a „pavitra-paani‟ (a person with the Darbha-pavitra on his hand i.e. finger). Subsequent baths can be as many as you want, and there are few rules on how. The craving for a dip in Kasi Ganga of the average devout Hindu is too well-known to need repetition. That is perhaps why, when he or she overcomes many an ordeal to land in Kasi and finally take the bath, the happiness and contentment arising from Ganga snana is incredible.<br />
Witness the power of Ganga Mata, who unites people from all over the nation who speak dif-ferent tongues and are of varied castes and sub-castes with the one common goal of a dip at Kasi, and you get a feel for the command of Kasi as well as Ganga. No one seems to mind the crowd, the filth, the stench, the narrow lanes and by-lanes etc. They have only one thing on their minds while at Kasi – Ganga snana.<br />
Ganga, the perennial river, sanctifies everyone who bathes in it. She absolves you of sins accu-mulated over the years, asking in return for just one thing from you: humility and unquestioning devotion. The mere sight of Ganga gives you peace and tranquillity, helps you find answers for umpteen problems you face in day-to-day life, and – most important – makes you take your first steps in spiritual awakening. Kasi, after all, means light – so here is where you „see the light‟. We took our Ganga snana at Kedar Ghat, collected Ganga water in pots and came to our place of stay to perform Tirtha Sraaddha immediately. This is the recommended routine.<br />
Tirtha Sraaddha: This sraaddha is like any pratyabdika sraaddha (annual death ceremony that we do or deceased parents). Except for a slightly different sankalpa, the procedures are similar. Five Brahmins are invited for the bhojana (eating).<br />
Pancha Ganga Sraaddha: This sraaddha involves pinda pradaana at five ghats while you are in motion – that is, on a boat ride, sitting in the boat itself. On the appointed dates we cook pindam‟s, take and keep them in a boat, and offer 17 pindam‟s at each of the five ghats with pinda pradaana sankalpa. Ubhaya-vamsa tila tarpana has also to be done – this is the tarpana for pitrus of the vamsa‟s of both the husband and wife. Occasionally the placid Ganga gets flooded and the authorities refuse permission for doing the pancha Ganga sraaddha in motion, from the boat. This happened to us, unfortunately. We therefore had to engage a rickshaw, go to each of the ghats and perform the pinda pradaana and tarpana on the shores.<br />
Page 9<br />
Gaya Sraaddha<br />
“your yearning for a dip never seems to ebb, to go down at Ganga, the theory of marginal utility does not work here!!!.<br />
Kasi<br />
Boat rides on the Ganga: The predominant emotion you have when you go for a boat ride on the Ganga is devotion or bhakti. It is nothing short of a spiritual experience and involves the darshan or viewing of all the 64 ghats slowly, one by one. The boatman takes us to within 100 feet of every single ghat, and the names of all ghats are etched in his memory. It is a ride guaranteed to suffuse you with an exalted feeling. The sights are truly unforgettable – of the temples and other buildings around each ghat, of the hordes of people bathing or praying or otherwise in communion with God.<br />
We started our ride with Asi Ghat and I remember some names: Tulsi, Riwa, Chasing, Anadamayi, Kedar, Tripura Bhairavi, Hanuman, Vijayanagar, Chowki, Kshemeswar, Mansarovar, Narada, Pandya, Munshi, Darbhanga, Ahilya-bai, Seetala, Dasaashwamedha, Prayaag, Manmandir, Mir, Lalita, Manikarnika, Durga, Brahma, Lal, Trilochan, Naya, Raj, Prahlad, Harishchandra....<br />
Manikarnika Ghat: This is a cremation ghat, to which dead bodies are brought, presumably of people dying in Kasi. We do not hear lamentations and sorrowful crying when bodies are received here for cremation: only chants of Rama nama or salutations to Mahadeva. The body is first immersed in the Ganga, and after it dries the paanda does the cremation to the accompaniment of mantras. In a short while the body is reduced to ashes, which are then im-mersed in the Ganga.<br />
Harishchandra Ghat is another such cremation ghat. Despite seeing death and karmas for departed souls all around you, you never feel the heaviness or trepidation that death usually evokes. Instead your mind switches to the philosophical mode, about the inevitability of death and what you can and should do in your lifetime to make sure of a safe passage for your soul after death. This is a truly defining moment in one‟s life.<br />
As you travel across Kasi on the boat along the river, you wonder if it is Ganga that adds piety to Kasi, or it is the other way round. As you debate this within yourself, the truth dawns on you – the two are seamlessly intertwined and the sanctity is a blend that owes as much to Kasi as it does to Ganga Mata. The other striking feature of Kasi, which has been written and argued about endlessly by different people with different personal agendas, is the es-sential purity of the Ganga. The river presents a weird coexistence of the sublime and the earthy: you see scenes of Harati and pious offerings immersed in the river, and at the same time bodies being burnt and ashes immersed, people bathing and washing their dirt into Ganga, and the waste of the town merging into the river.<br />
How can Ganga be then called „pure‟? It is not even clean, let alone pure. My wife instinc-tively asked me this question as a welter of happenings around her. I could offer only one response: with all the impurities dissolving into the waters of Ganga, do we ever hear of anyone being infected as a result of a dip in Ganga? At least I have not. Is that a clinching argument in favour of Ganga‟s chastity? I think so. I don‟t know.<br />
Ganga Haarati: An awesome sight not to be missed by visitors to Kasi is the Ganga Harati celebrated with gaiety and splendour at Manikarnika Ghat at 7 p.m. every evening. This and the performance of Dampati Puja should be definitely on your schedule while in Kasi.<br />
Page 10<br />
Gaya Sraaddha<br />
“as you travel across Kasi on the boat along the river you wounder if it is Ganga that adds piety to Kasi or it is the other way round…”<br />
The legend of Varanasi: River Varuna from the north of Kasi and river Asi from the south merge into the Ganga inside the city, and it is said the city got its name Varanasi as a result, right from Sat Yuga. Kasi is a renowned place of pilgrimage for all Hindus. The Sastras aver that Lord Siva created the city standing atop his Trishul. It is believed that Bhagvan Sankara still lives here, and that anyone dying in Kasi is sure to attain Sivaloka (moksha). There are many who come to Varanasi in the last stage of their lives in the hope that they will breathe their last here and their souls will be liberated for-ever from the cycle of birth and death.<br />
Kasi Viswanatha temple: Kasi, one of the seven „Mukti sthalas‟ in India for Hindus, hosts one of the Jyotirlingas at the imposing Viswanatha temple. The darshan of the temple and Jyotirlinga is a dream come true for every devout Hindu. It is here that you get decisive proof of the unity of our nation in the backdrop of its mas-sive diversity. Young and old, male and female, poor and rich, north and south, educated and illiterate – they all mingle freely here, and are as one before God. You should see the narrow two-way lane that takes you to the temple, called Viswanath Galli. You jostle with one another, make snail‟s progress on important days and at important times, you are subjected to quite a lot of incon-venience – but it simply does not affect you. The anticipation of seeing the Linga when you are going to the temple and the exhilaration of having seen it when you return overshadow all your physical and mental tribulations.<br />
The legend of the temple: The Viswanatha temple you see now is a small one, but the origi-nal temple was a huge edifice. It was razed to the ground and all its wealth and riches looted and taken away in 1193 AD by Qutbuddin, the lieutenant of Mohammed Gori. The Viswanatha linga alone was somehow saved and worshipped secretly for many years. Raja Todarmal built a new temple in 1585 AD and the Linga consecrated, but even this temple was destroyed by Aurangzeb and a mosque constructed in its place. So what we now have is a mosque in the location earlier occupied by the Viswanatha temple. After Aurangzeb left a small temple was built and the Linga was consecrated again, and this is now the Kasi Viswanatha temple we all go to and pray at. The Linga and the temple have lost none of their glory, though: millions of devotees offer devout prayers every day and take away de-vout memories.<br />
Sri Annapoorani temple: Situated towards the south of Viswanatha temple, Sri Annapoorani temple is a must-see for every devotee. Naturally the beautiful Annapoornashtakam com-posed by Sri Adi Sankara comes to our mind when we enter this temple. We start chanting and singing: “Krupavalamba nagari Kasi puraadheeswari / Mata Annapoorneswari bhikshan dehi”. While Jaganmata Annapoorna is resplendent in the bright light, we also get the dar-shan of the golden Annapoorani behind the screen.<br />
Sri Kala Bhairava temple: We have heard of Kasi kayiru (the Kasi thread, a black thread we wear around our wrist). This is sold at this place. The thread is supposed to be worn on the right wrist by men and on the left wrist by women, and is reputed to have powers of dosha-nivrutti‟ or removal of defects in our horoscopes or stellar placements. A Panda who stands there lightly pats us on the back with a peacock feather, and that is said to take care of the defects.<br />
Page 11<br />
Gaya Sraaddha<br />
“...naturally the beautiful Annapoornashtakam composed by Sri Adi Sankara comes to our mind when we enter this temple…”<br />
Goddess Annapurna<br />
Rameswaram visit in the first and the last leg of the tour: A typical Kasi pilgrimage begins with a visit to Rameswaram to offer prayers to the Gods for the forthcoming Kasi yatra. At Rameswaram you take a handful of sand and keep it, for dissolving in Triveni Sangam at Prayaag, in the second leg of your tour. At Prayaag you collect Ganga jal (water from the Ganga) and take it back to Rameswaram in the third and final leg of the pilgrimage for doing abhisheka of Ramanatha Swami. This ancient proc-ess has endured down the ages and is followed even today.<br />
Recommended procedure after returning: On returning from a tour of Prayaag-Gaya-Varanasi or any of these sthala‟s, you may perform a Samaaraadhana followed by Brahmana Bhojana. The puja and archana, replete with Ashtotra chanting in praise of Ganga Mata, Kasi Viswanatha and Bhageerathi, will be a fitting finale to the pilgrim-age. It is at this function that you can also distribute Kasi Kayiru, Kasi Sombu and other memorabilia that you may have bought for your friends and relatives.<br />
TIPS/NOTES<br />
Advance planning<br />
For a package tour of Gaya, Kasi and Prayaag, you are well-advised to keep Kasi as the centre-point or hub and decide the place of stay at Kasi well in advance. Similarly, it is important to know the cost options and match option that best fits your budgetary and other constraints. You should keep as little room as possible for on-the-spot deci-sions, because these can prove prohibitively costly.<br />
Sequence<br />
And please remember the sequence: Prayaag, Gaya and Kasi is the right order in which you should undertake the pilgrimage. And without including the travel days, the minimum time you should set aside for the entire program is five days, preferably six.<br />
Dana materials including Veshti<br />
For the Paarvana Sraaddha at Gaya and Prayaag you may take the dhotis (9x5 ve-shti) to offer to vidhikaas there instead of buying them there, as it could save you quite a penny. You may require 12 dhotis in all. You may also buy and take dana materials like tirtha patra etc. from home if you so wish. For the Dampati Puja at Kasi again, you may want to take the required items – sari and related clothing, metti (ornament for the toes), tirumangalyam (ornament around the neck) and other mangala dravya‟s (pristine articles for good augury) – from home after buying them locally where you live, instead of buying them in Kasi. Some people pay money in lieu of the materials.<br />
Importance of local Purohits<br />
Some devotees take their own Vadhyar (Family sastrigal) along with them for the entire tour, and offer them Acharya Sambhavana on return. This is perfectly in order; but at different places on the tour the karmas have to be carried out only with the local pan-dits/vadhyars at the respective places.<br />
Page 12<br />
Gaya Sraaddha<br />
“at Prayaag you collect Ganga Jal and take it back to Rameshwaram in the third and final leg of the pilgrimage for doing Abhiseka of Ramanatha Swami<br />
Ganga Jal<br />
Can be done on any day<br />
Unlike in the case of the Pratyabdika Sraaddha (annual ceremony), tithi or paksha need not be taken into consideration for performing sraaddha at Gaya. We can perform the Pitru karma at Gaya on any day.<br />
Our attitude<br />
As far as possible you should take the rough with the smooth on a typical Gaya-Kasi pilgrimage. There will be plenty of things you will need to outsource to the locals, be it karmas to be done by the Kasi Pandas or Gaya purohits, or tours to be organized by your local contact. And quite possibly some of these may not be turn out as you would have liked. On such occasions, you should take it in your stride and be satisfied with what you got, instead of making a song-and-dance. After all you have travelled all the way for cleansing your dosha‟s, and for attaining the mature wisdom that man proposes and God disposes, and it is His supreme will that shall prevail. So it would be sensible not to add to your dosha‟s by criticising someone or hurting others in the process of yatra.<br />
Less luggage makes travel a pleasure<br />
This dictum is particularly worth emulating for a Gaya tour.<br />
Madi, Aacharam and Kaalam<br />
Like tithi and paksha, which do not matter here, you may have to make exceptions in regard to kala (time), madi (personal sanctity) and aahara (food) as well. None of these are entirely in your control during the trip and so it would be best not to be too finicky. You may end up eating at all kinds of times, or doing pinda pradaana after madhyahni-kam, which you would normally not do.<br />
Remembering and constantly practising two things will make your Gaya-Kasi trip won-derfully satisfying: first, you are in an alien place and so learning and adopting their rules and regulations; and second, where you are not sure of the process, go with your guide‟s directions and in the absence of these, simply listen to your heart and do its bid-ding.<br />
Mangalani Bhavanthu<br />
Page 13<br />
Gaya Sraaddha<br />
“you should take it in your stride and be satisfied with what you got, instead of making a son and dance...<br />
SRI SARMA SASTRIGAL<br />
‘B’ BLOCK, GROUND FLOOR, MANGALAM APARTMENTS, 135, RANGARAJAPURAM MAIN ROAD, KODAMBAKKAM.<br />
CHENNAI 600 024<br />
Mobile : +91 9444380973<br />
E-mail: sarmasasthrigal@gmail.com<br />
S Swaminatha Sarma is now known as Sarma Sastrigal and affectionately ad-dressed as Sarmaji by his friends. He hails from Kumbakonam.<br />
He learnt Veda from his father Brahmasri Srinivasa Sastrigal. Later Sriman Sankarji, his spiritual Guru, guided him to understand our age-old tradition and the fundamentals of our Dharma Sastras.<br />
He considers it his Janmantra Sukrtam, that he had the privilege of having the darshan of all the three Acharyas of Kanchi Kamakoti Mutt - Sri Sri Maha Swa-migal, Sri Sri Jayendra Saraswati Swamigal and Sri Sri Vijayendra Saraswati Swamigal - on several occasions and receiving their blessings. He also had the privilege of having the blessings of HH 44th Jeeyar and HH 46th Jeeyar of Sri Ahobila Mutt.<br />
Sarma Sastrigal, now 63, devotes his full time in the noble pursuit of disseminat-ing the knowledge of our scripts. He teaches several groups of interested peo-ple the philosophical, conceptual as well as practical aspects of our scriptures.<br />
He is also a performing Sastrigal and conducts all types of Vaidika Karmas.<br />
SARMAJI<br />
“The Great Hindu Tradition” written by this author is a veritable encyclopedia on our Sanatana Dharma. The book, released and blessed by Pujya Swami Dayananda Saraswati, guides the reader on the what, why and how of our Sastras. Well written, the book demystifies Hindu Philosophies and rituals and presents them in a simple, easy to understand manner.<br />
“Brahmashri Sarma Sastrigal, an ardent devotee of our Srimatam, has written many books in Tamil on the performance of Vedic rituals. His latest book, „The Great Hindu Traidtion‟ in English seems to be an encyclopedia on the rituals of our Sanatana Dharma.<br />
It is observed that he has taken great strain in bringing out this book only to make the younger generation of the Hindu community to realize the intricacies of the Vedic way of life. This book will certainly help us know about our hoary heritage”<br />
- Excerpts from the Srimukham, Kanchi Kamakoti Mutt</div>
sapthagiri.http://www.blogger.com/profile/16194580513901944252noreply@blogger.com0tag:blogger.com,1999:blog-21682331.post-38985508298271777702016-12-02T08:43:00.002-08:002016-12-02T08:51:22.513-08:00<div dir="ltr" style="text-align: left;" trbidi="on">
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<h2 style="text-align: left;">
<u>List of 0ld Agraharams
in
Palakkad </u></h2>
<div class="MsoNormal">
<br /></div>
<h3 style="margin-left: 0.4in; text-align: left; text-indent: 3pt;">
<ol start="1" style="margin-top: 0in;" type="1">
<li class="MsoNormal">Adityapuram </li>
</ol>
<ol start="1" style="margin-top: 0in;" type="1">
<li class="MsoNormal">Alampallam</li>
</ol>
<ol start="1" style="margin-top: 0in;" type="1">
<li class="MsoNormal">Ambikapuram</li>
</ol>
<ol start="1" style="margin-top: 0in;" type="1">
<li class="MsoNormal">Anicode</li>
</ol>
<ol start="1" style="margin-top: 0in;" type="1">
<li class="MsoNormal">Avinjipadam</li>
</ol>
<ol start="1" style="margin-top: 0in;" type="1">
<li class="MsoNormal">Ayakaad</li>
</ol>
<ol start="1" style="margin-top: 0in;" type="1">
<li class="MsoNormal">Ayalur</li>
</ol>
<ol start="1" style="margin-top: 0in;" type="1">
<li class="MsoNormal">Ayilam</li>
</ol>
<ol start="1" style="margin-top: 0in;" type="1">
<li class="MsoNormal">Ayilur</li>
</ol>
<ol start="1" style="margin-top: 0in;" type="1">
<li class="MsoNormal">Ayyapankavu</li>
</ol>
<o:p> </o:p>11.<span style="font-size: 7pt; font-stretch: normal; font-variant-numeric: normal; line-height: normal;"> </span><!--[endif]-->Chandrasekharapuram<br />12.<span style="font-size: 7pt; font-stretch: normal; font-variant-numeric: normal; line-height: normal;"> </span><!--[endif]-->Chathapuram<br />13.<span style="font-size: 7pt; font-stretch: normal; font-variant-numeric: normal; line-height: normal;"> </span><!--[endif]-->Chembai<br />14.<span style="font-size: 7pt; font-stretch: normal; font-variant-numeric: normal; line-height: normal;"> </span><!--[endif]-->Chittoor
(Lankeswaram)<br />15.<span style="font-size: 7pt; font-stretch: normal; font-variant-numeric: normal; line-height: normal;"> </span><!--[endif]-->Chittoor
(Thekke Gramam)<br />16.<span style="font-size: 7pt; font-stretch: normal; font-variant-numeric: normal; line-height: normal;"> </span><!--[endif]-->Chittoor
(Vadakke Gramam)<br />17.<span style="font-size: 7pt; font-stretch: normal; font-variant-numeric: normal; line-height: normal;"> </span><!--[endif]-->Chokkanathapuram<br /><o:p> </o:p>18.<span style="font-size: 7pt; font-stretch: normal; font-variant-numeric: normal; line-height: normal;"> </span><!--[endif]-->Elamblassery<br />19.<span style="font-size: 7pt; font-stretch: normal; font-variant-numeric: normal; line-height: normal;"> </span><!--[endif]-->Elappulli<br />20.<span style="font-size: 7pt; font-stretch: normal; font-variant-numeric: normal; line-height: normal;"> </span><!--[endif]-->Ennappadam<br />
21.<span style="font-size: 7pt; font-stretch: normal; font-variant-numeric: normal; line-height: normal;"> </span><!--[endif]-->Erumayur<br /><o:p> </o:p>22.<span style="font-size: 7pt; font-stretch: normal; font-variant-numeric: normal; line-height: normal;"> </span><!--[endif]-->Govindarajapuram<br /><o:p> </o:p>23.<span style="font-size: 7pt; font-stretch: normal; font-variant-numeric: normal; line-height: normal;"> </span><!--[endif]-->Kalpathi
(Old)<br />24.<span style="font-size: 7pt; font-stretch: normal; font-variant-numeric: normal; line-height: normal;"> </span><!--[endif]-->Kalpathi
(New)<br />25.<span style="font-size: 7pt; font-stretch: normal; font-variant-numeric: normal; line-height: normal;"> </span><!--[endif]-->Kallur<br />26.<span style="font-size: 7pt; font-stretch: normal; font-variant-numeric: normal; line-height: normal;"> </span><!--[endif]-->Kannambra ?<br />27.<span style="font-size: 7pt; font-stretch: normal; font-variant-numeric: normal; line-height: normal;"> </span><!--[endif]-->Kanniampuram<br />28.<span style="font-size: 7pt; font-stretch: normal; font-variant-numeric: normal; line-height: normal;"> </span><!--[endif]-->Karimpuzha<br />29.<span style="font-size: 7pt; font-stretch: normal; font-variant-numeric: normal; line-height: normal;"> </span><!--[endif]-->Karimassery<br />30.<span style="font-size: 7pt; font-stretch: normal; font-variant-numeric: normal; line-height: normal;"> </span><!--[endif]-->Kavassery
Mullakkal Gramam<br />31.<span style="font-size: 7pt; font-stretch: normal; font-variant-numeric: normal; line-height: normal;"> </span><!--[endif]-->Kavassery
Nellithara Gramam<br />32.<span style="font-size: 7pt; font-stretch: normal; font-variant-numeric: normal; line-height: normal;"> </span><!--[endif]-->Kavassery
Iswara Pattar Gramam<br />33.<span style="font-size: 7pt; font-stretch: normal; font-variant-numeric: normal; line-height: normal;"> </span><!--[endif]-->Kavassery
Ottupuari Gramam<br />34.<span style="font-size: 7pt; font-stretch: normal; font-variant-numeric: normal; line-height: normal;"> </span><!--[endif]-->Kavassery Kongalakode Gramam<br />35.<span style="font-size: 7pt; font-stretch: normal; font-variant-numeric: normal; line-height: normal;"> </span><!--[endif]-->Kavassery Nanu Pattar Gramam<br />36.<span style="font-size: 7pt; font-stretch: normal; font-variant-numeric: normal; line-height: normal;"> </span><!--[endif]-->Kizhakkancheri<br />
37.<span style="font-size: 7pt; font-stretch: normal; font-variant-numeric: normal; line-height: normal;"> </span><!--[endif]-->Kodumbu<br />38.<span style="font-size: 7pt; font-stretch: normal; font-variant-numeric: normal; line-height: normal;"> </span><!--[endif]-->Koduvayur<br /><o:p> </o:p><o:p> </o:p><o:p> </o:p><o:p> </o:p><ol start="39" style="margin-top: 0in;" type="1">
<li class="MsoNormal">Kollancode Perumalkoil
gramam</li>
</ol>
<ol start="39" style="margin-top: 0in;" type="1">
<li class="MsoNormal">Kollancode Pudugramam</li>
</ol>
<ol start="39" style="margin-top: 0in;" type="1">
<li class="MsoNormal">Kollancode Kizhakkegramam</li>
</ol>
<ol start="39" style="margin-top: 0in;" type="1">
<li class="MsoNormal">Kongad</li>
</ol>
<ol start="39" style="margin-top: 0in;" type="1">
<li class="MsoNormal">Koottalai </li>
</ol>
<ol start="39" style="margin-top: 0in;" type="1">
<li class="MsoNormal">Kottayi near Chembai</li>
</ol>
<ol start="39" style="margin-top: 0in;" type="1">
<li class="MsoNormal">Kozhimuttam</li>
</ol>
<ol start="39" style="margin-top: 0in;" type="1">
<li class="MsoNormal">Kozhindirapalli </li>
</ol>
<ol start="39" style="margin-top: 0in;" type="1">
<li class="MsoNormal">Koodallur</li>
</ol>
<ol start="39" style="margin-top: 0in;" type="1">
<li class="MsoNormal">Kumarapuram</li>
</ol>
<ol start="39" style="margin-top: 0in;" type="1">
<li class="MsoNormal">Kunnisseri </li>
</ol>
<ol start="39" style="margin-top: 0in;" type="1">
<li class="MsoNormal">Kuzhalmannam</li>
</ol>
<o:p> </o:p><ol start="51" style="margin-top: 0in;" type="1">
<li class="MsoNormal">Lakshminarayanapuram </li>
</ol>
<o:p> </o:p><ol start="52" style="margin-top: 0in;" type="1">
<li class="MsoNormal">Manappadam</li>
</ol>
<ol start="52" style="margin-top: 0in;" type="1">
<li class="MsoNormal">Manjapra Periya Gramam</li>
</ol>
<ol start="52" style="margin-top: 0in;" type="1">
<li class="MsoNormal">Manjapra Chinna Gramam </li>
</ol>
<ol start="52" style="margin-top: 0in;" type="1">
<li class="MsoNormal">Mathur (Vadakke gramam)</li>
</ol>
<ol start="52" style="margin-top: 0in;" type="1">
<li class="MsoNormal">Mathur (Thekke gramam)</li>
</ol>
<ol start="52" style="margin-top: 0in;" type="1">
<li class="MsoNormal">Mangalam (Thekke Gramam)</li>
</ol>
<ol start="52" style="margin-top: 0in;" type="1">
<li class="MsoNormal">Mangalam (Vadakke Gramam)</li>
</ol>
<ol start="52" style="margin-top: 0in;" type="1">
<li class="MsoNormal">Manjeri</li>
</ol>
<ol start="52" style="margin-top: 0in;" type="1">
<li class="MsoNormal">Mekanamkulam</li>
</ol>
<ol start="52" style="margin-top: 0in;" type="1">
<li class="MsoNormal">Melarcode Thekke gramam</li>
</ol>
<ol start="52" style="margin-top: 0in;" type="1">
<li class="MsoNormal">Melarcode Vadakke gramam</li>
</ol>
<ol start="52" style="margin-top: 0in;" type="1">
<li class="MsoNormal">Melarcode Chathacode</li>
</ol>
<o:p> </o:p><ol start="64" style="margin-top: 0in;" type="1">
<li class="MsoNormal">Nelleppalli </li>
</ol>
<ol start="64" style="margin-top: 0in;" type="1">
<li class="MsoNormal">Nellisseri</li>
</ol>
<ol start="64" style="margin-top: 0in;" type="1">
<li class="MsoNormal">Nemmara (Kannimangalam)</li>
</ol>
<ol start="64" style="margin-top: 0in;" type="1">
<li class="MsoNormal">Nemmara (Krishnapuram)</li>
</ol>
<ol start="64" style="margin-top: 0in;" type="1">
<li class="MsoNormal">Nemmara (puthugramam)</li>
</ol>
<ol start="64" style="margin-top: 0in;" type="1">
<li class="MsoNormal">Nemmara (pazhayagramam)</li>
</ol>
<ol start="64" style="margin-top: 0in;" type="1">
<li class="MsoNormal">Nochur</li>
</ol>
<ol start="64" style="margin-top: 0in;" type="1">
<li class="MsoNormal">Nurani</li>
</ol>
<o:p> </o:p><ol start="72" style="margin-top: 0in;" type="1">
<li class="MsoNormal">Padur Thekke Gramam</li>
</ol>
<ol start="72" style="margin-top: 0in;" type="1">
<li class="MsoNormal">Padur Patinjare Gramam</li>
</ol>
<ol start="72" style="margin-top: 0in;" type="1">
<li class="MsoNormal">Pallassana (Kizhakke
gramam)</li>
</ol>
<ol start="72" style="margin-top: 0in;" type="1">
<li class="MsoNormal">Pallassana (Merke gramam)</li>
</ol>
<ol start="72" style="margin-top: 0in;" type="1">
<li class="MsoNormal">Pallavur </li>
</ol>
<ol start="72" style="margin-top: 0in;" type="1">
<li class="MsoNormal">Pallipuram</li>
</ol>
<ol start="72" style="margin-top: 0in;" type="1">
<li class="MsoNormal">Pallanchathanur</li>
</ol>
<ol start="72" style="margin-top: 0in;" type="1">
<li class="MsoNormal">Panamgattiri</li>
</ol>
<ol start="72" style="margin-top: 0in;" type="1">
<li class="MsoNormal">Parakulam (Kizhakke
Gramam)</li>
</ol>
<ol start="72" style="margin-top: 0in;" type="1">
<li class="MsoNormal">Parakulam (Patinjare
Gramam)</li>
</ol>
<ol start="72" style="margin-top: 0in;" type="1">
<li class="MsoNormal">Payyalur</li>
</ol>
<ol start="72" style="margin-top: 0in;" type="1">
<li class="MsoNormal">Pazhampalacode</li>
</ol>
<ol start="72" style="margin-top: 0in;" type="1">
<li class="MsoNormal">Perumkulam Thekke Gramam</li>
</ol>
<ol start="72" style="margin-top: 0in;" type="1">
<li class="MsoNormal">Perumkulam
Varadarajapermal Theru</li>
</ol>
<ol start="72" style="margin-top: 0in;" type="1">
<li class="MsoNormal">Peruvamba Kizhakke Gramam</li>
</ol>
<ol start="72" style="margin-top: 0in;" type="1">
<li class="MsoNormal">Peruvamba Valeswaram
Gramam</li>
</ol>
<ol start="72" style="margin-top: 0in;" type="1">
<li class="MsoNormal">Pirayiri</li>
</ol>
<ol start="72" style="margin-top: 0in;" type="1">
<li class="MsoNormal">Puducode (Kizhakke Gramam)</li>
</ol>
<ol start="72" style="margin-top: 0in;" type="1">
<li class="MsoNormal">Puducode (Thekke Gramam)</li>
</ol>
<ol start="72" style="margin-top: 0in;" type="1">
<li class="MsoNormal">Puthucode (Merke Gramam)</li>
</ol>
<ol start="72" style="margin-top: 0in;" type="1">
<li class="MsoNormal">Puducode (Vadakke Gramam</li>
</ol>
<o:p> </o:p><ol start="93" style="margin-top: 0in;" type="1">
<li class="MsoNormal">Ramanathapuram</li>
</ol>
<ol start="93" style="margin-top: 0in;" type="1">
<li class="MsoNormal">Rishinaradamangalam</li>
</ol>
<o:p> </o:p><ol start="95" style="margin-top: 0in;" type="1">
<li class="MsoNormal">Sekharipuram</li>
</ol>
<o:p> </o:p><ol start="96" style="margin-top: 0in;" type="1">
<li class="MsoNormal">Tharakad</li>
</ol>
<ol start="96" style="margin-top: 0in;" type="1">
<li class="MsoNormal">Thathamangalam (Kizhakke
gramam)</li>
</ol>
<ol start="96" style="margin-top: 0in;" type="1">
<li class="MsoNormal">Thathamangalam (Merke
gramam)</li>
</ol>
<ol start="96" style="margin-top: 0in;" type="1">
<li class="MsoNormal">Thathamangalam (Thekke
gramam)</li>
</ol>
100.<span style="font-size: 7pt; font-stretch: normal; font-variant-numeric: normal; line-height: normal;">
</span><!--[endif]-->Thenkurissi<br />101.<span style="font-size: 7pt; font-stretch: normal; font-variant-numeric: normal; line-height: normal;">
</span><!--[endif]-->Thennilapuram<br />102.<span style="font-size: 7pt; font-stretch: normal; font-variant-numeric: normal; line-height: normal;">
</span><!--[endif]-->Thirunellai<br />103.<span style="font-size: 7pt; font-stretch: normal; font-variant-numeric: normal; line-height: normal;">
</span><!--[endif]-->Thondukulam<br /> 104.<span style="font-size: 7pt; font-stretch: normal; font-variant-numeric: normal; line-height: normal;">
</span><!--[endif]-->Thrithamarai<br /><o:p> </o:p>105.<span style="font-size: 7pt; font-stretch: normal; font-variant-numeric: normal; line-height: normal;">
</span><!--[endif]-->Vadakkanthara<br />106.<span style="font-size: 7pt; font-stretch: normal; font-variant-numeric: normal; line-height: normal;">
</span><!--[endif]-->Vadakkancheri<br />107.<span style="font-size: 7pt; font-stretch: normal; font-variant-numeric: normal; line-height: normal;">
</span><!--[endif]-->Vadavannur<br />108.<span style="font-size: 7pt; font-stretch: normal; font-variant-numeric: normal; line-height: normal;">
</span><!--[endif]-->Vandazhi<br />109.<span style="font-size: 7pt; font-stretch: normal; font-variant-numeric: normal; line-height: normal;">
</span><!--[endif]-->Vellinezhi<br />110.<span style="font-size: 7pt; font-stretch: normal; font-variant-numeric: normal; line-height: normal;">
</span><!--[endif]-->Vengasseri<br /> 111.<span style="font-size: 7pt; font-stretch: normal; font-variant-numeric: normal; line-height: normal;">
</span><!--[endif]-->Venkateswarapuram<br />112.<span style="font-size: 7pt; font-stretch: normal; font-variant-numeric: normal; line-height: normal;">
</span><!--[endif]-->Vettaikkorumakankavu<br />113.<span style="font-size: 7pt; font-stretch: normal; font-variant-numeric: normal; line-height: normal;">
</span><!--[endif]-->Vilayannur<br />114.<span style="font-size: 7pt; font-stretch: normal; font-variant-numeric: normal; line-height: normal;">
</span><!--[endif]-->Vydianathapuram<br /><o:p> </o:p><o:p> </o:p><u><o:p> </o:p></u></h3>
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sapthagiri.http://www.blogger.com/profile/16194580513901944252noreply@blogger.com0tag:blogger.com,1999:blog-21682331.post-36098257761986471912014-11-02T09:01:00.000-08:002014-11-02T09:01:19.663-08:00SANDHYA UPASANA<div dir="ltr" style="text-align: left;" trbidi="on">
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<span lang="EN-US"> <o:p></o:p></span></div>
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<b><u><span lang="EN-US" style="font-size: 16.0pt; line-height: 115%;">The importance of Sandhya Upasana and
the meaning relating to the Krishna Yajurveda Sandhya Vandana - Mantras
therein.</span></u></b><span lang="EN-US" style="font-size: 16.0pt; line-height: 115%;"><o:p></o:p></span></div>
<div class="MsoNormal">
<span lang="EN-US" style="font-size: 16.0pt; line-height: 115%;">Our
Vedas propagate Santana Dharma (code of righteous conduct). They guide us to
attain knowledge of the <i>Self</i>. Vedas
show the way to attain the desired
objectives and for
removal of all
our Sins and
impediments in life. They
also show the way to know the Real
Truth which is beyond our perceptions and inferences. Dharma Bodha is the main ingredient
that differentiates human beings from animals. It is good for us to see that animal within us
dies so that man within us lives. It is
well known that Vedas are pramanam for all our doubts. ( <i>Veda Akhilo Dharma Moolam)</i>.Righteous code
of conduct as prescribed
in vedas is Dharma. Those who protect vedas will certainly get
divine blessings. Vedic injunctions are
permanent and cannot be altered. (<i>Dharmo
Rakshati Rakhitah).<o:p></o:p></i></span></div>
<div class="MsoNormal">
<span lang="EN-US" style="font-size: 16.0pt; line-height: 115%;">Vedas
are treasure trove of Hindu religion; tradition and culture containing code of
righteous conduct. They are eternal commands for shaping man’s good conduct and
for developing impeccable character. Smrithi has divided Dharma into 6 parts. They are
Varna<i> Dharma Ashrama Dharma, Varnasrama
Dharma, Guna dharma, Nimitha Dharma and day to day Sadharana Dharma.</i><o:p></o:p></span></div>
<div class="MsoNormal">
<i><span lang="EN-US" style="font-size: 16.0pt; line-height: 115%;">Ahimsa-Truthfulness-Non-stealing-
Soucham-Control of mind- all come under normal Sadharana</span></i><span lang="EN-US" style="font-size: 16.0pt; line-height: 115%;"> Dharma. According to
Varna Dharma the daily
six routine duties are Sandhya,Japam, Homam,Devatha
Poojanam,Adhithyam and Vaiswadevam.
The duties ( karmas) under the
head of Vedas are
classified as follows:-
NITHYAM- NAIMITHIKAM -
KAMYAM AND PRATHISHIDHAM.<o:p></o:p></span></div>
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<span lang="EN-US" style="font-size: 16.0pt; line-height: 115%;">Nithyakarma:-
by performing this
no special punya ( moral good) is
acquired-But by not performing the same
papas ( sins) are accrued.<o:p></o:p></span></div>
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<span lang="EN-US" style="font-size: 16.0pt; line-height: 115%;">Naimithikam:
- Karma to be performed because of special occasions like Tharpanam during
Eclipse etc. <o:p></o:p></span></div>
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<span lang="EN-US" style="font-size: 16.0pt; line-height: 115%;">Kamyam:
- This is performed to obtain the desired result. Like invoking Lord Varuna in
the sacrifice to get rain.<o:p></o:p></span></div>
<div class="MsoNormal">
<span lang="EN-US" style="font-size: 16.0pt; line-height: 115%;">Nishidham:
- Such karmas which should not be followed or performed.<o:p></o:p></span></div>
<div class="MsoNormal">
<span lang="EN-US" style="font-size: 16.0pt; line-height: 115%;">By performing
daily karmas with sradha and
devotion one can obtain Chitha
Sudhi which is a preliminary
requirement to progress
further in our
life.<o:p></o:p></span></div>
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<span lang="EN-US" style="font-size: 16.0pt; line-height: 115%;">Sandhya
is the best time to perform Dhyana or meditation. The twilight time between the
day and night is called Sandhya. Sandhya
is also called as
Sakthi from which entire world
has come into existence and is beyond
Maya and formed out of
<b><i>three tatwas</i></b> i.e. <i> Jeeva-Eswara- and Nature.</i> Sandhya
Upasana is a vaidheeka karma by which one
pray the Supreme Lord to forgive
us and to remove
all our sins. Tejas is a derivative of Jnanam. Similarly
water is the derivative of worship.
While performing Sandhya
Upasana we offer water
as worship to the Supreme
Lord and by doing
that we surrender
ourselves to Him in
totality. Long life ; Knowledge; Fame; Name; and Brahma Tejas
can be acquired by
performing Daily Sandhya
with Sradha and
devotion. Sandhya Anushtanam is a
must daily duty and
the real strength
of the Brahmanism
is in the this
worship. Earlier days ARGHYAM-
GAYATHRI JAPAM- AND DHYANAM (MEDITATION) were the main ingredients for all followers
of Veda. But on later stages different methods came into
existence.<o:p></o:p></span></div>
<div class="MsoNormal">
<span lang="EN-US" style="font-size: 16.0pt; line-height: 115%;">To mention
a few additions that came
into existence are <i> Jalaprathana
Mantra, Devatha Tharpanam, Slokas from
puranas,</i> Siva Vishnu and Yama Vandanams etc. Upasthana Mantras also vary
from one Veda Shaka to another. Whatever
it may be the ultimate aim is to acquire Chitha Sudhi. By
this one can
get rid of
one’s sins and this
lead to Jnanam
which in turn leads to Moksha
in the end.<o:p></o:p></span></div>
<div class="MsoNormal">
<span lang="EN-US" style="font-size: 16.0pt; line-height: 115%;">In
Sandhya Upasana a person who
knows that the sun is the
same as the Supreme Brahman meditates on the
sun and perform circumambulation enjoys
all happiness. <i><u>He who knows
this secret of</u> <u>identity that
he himself is
Brahman, attains Brahman</u>.
Sandhya means the time when day and
night meet and vandanam means thanks giving
to the Lord Supreme. Performing of Madhyahnikam is an orthodox
derivation.</i><o:p></o:p></span></div>
<div class="MsoNormal">
<span lang="EN-US" style="font-size: 16.0pt; line-height: 115%;">The
first and foremost function in the Sandhya upasana is Achamanam. They
are of three types
( Sruti – Smrithi- Purana)
Sruti achamanam is mentioned in
the Taittareeya Aranyaka- where
it is said that the following mantra “<b><i> Vidhyudasi Vidhya may Papmanam ritaat sathya
Mupaimi”</i></b> is chanted and water is touched. Meaning
of this rik is as follows: - You are lightening. Remove my sins. Through truth I attain unto Truth. After
washing hands -Three time achamanam
is followed by two
time lips wash and again after
washing of palm head,eyes,ears,nose,heart etc. are
touched (This system is followed during Brahma Yagna). Smrithi Achamanam is of two types. Srauta and
Smartha. In srauta, achamanam is
followed by recitation of
three pada Gayathri then
21 parts of the
body are touched. While performing
mantras are recited- nine ablingas by apohista mantra seven vyakruthees-Three pada Gayathri and ending with
Om apo jyotheerasa: Amrutam Brahma. In Smartha achamanam laid down
by Manu/Yajnavalkya and
others-achamanam is performed
two times then lips are washed twice and then cleaning palm, mouth and other sensory organs are touched.
In Purana achamanam-Water is
sipped thrice and several
parts of body
touched. Each single operation being accompanies by repetitive of a distinctive names or Lord Vishnu or
Lord Siva. (practice differ from place to place).<o:p></o:p></span></div>
<div class="MsoNormal">
<span lang="EN-US" style="font-size: 16.0pt; line-height: 115%;">After
Lord Ganapathy Dhyanam, pranayama is done by mentally reciting the mantra.
Sankalpa – determination with mental
resolve to perform the
Sandhya upasana is
followed thereafter.( <u>In some
places</u> <u>Jala Prarthana “ Apo va
idagum Sarvam…”mantra is chanted that
too</u> <u>only for
the morning Sandhya</u>).<o:p></o:p></span></div>
<div class="MsoNormal">
<span lang="EN-US" style="font-size: 16.0pt; line-height: 115%;">MARJANA
MANTRA: - It is well known that You the deities of water are the cause of great
happiness. Please nourish us with the divine vision which brings glory and
loveliness. Please make us worthy of imbibing the auspicious bliss even as a
mother feeds her children. We approach you with eagerness for that bliss, to
distribute, which you have taken a form and are shining. Bestow on us the boon
of a next life sanctified by knowledge.<o:p></o:p></span></div>
<div class="MsoNormal">
<span lang="EN-US" style="font-size: 16.0pt; line-height: 115%;">PRAASANAMANTRA:
- They are three in numbers for each time zone. (Morning Sun God- After noon Holy water and in the
evening Lord Agni). May Sun
/Agni’/Varuna and the
God of anger and
the Lords presiding over anger; save me from the sins caused by
anger. Whatever sins I have committed; by mind, speech, hands, feet, belly,
and the sensual organ may the Lord of the departed night/day remove all that
and whatever other sins that may be in me. I sacrifice in the Self, illuminous
light, the eternal first cause. As an
emblem of such
sacrifice, I pour down this
consecrated water as libation in
my mouth , which shall be the
sacrificial fire. May this
sacrifice of mine become well offered.( <u>Here
water represents the</u> <u>sinner and
all his sins and pouring down of water typifies the
act of</u> <u>sacrifice)<o:p></o:p></u></span></div>
<div class="MsoNormal">
<i><span lang="EN-US" style="font-size: 16.0pt; line-height: 115%;">It is said in the vedas that energy
of the sun passes on to Agni in the evening.
Hence the substitution of Agni Lord for Surya in the evening Sandhya
Upasana</span></i><span lang="EN-US" style="font-size: 16.0pt; line-height: 115%;"><o:p></o:p></span></div>
<div class="MsoNormal">
<span lang="EN-US" style="font-size: 16.0pt; line-height: 115%;">In Madhyahnikam
Sandhya Upasana praasana mantra meaning
is as follows:-May the waters purity
the earth by pouring down rain.
May the earth thus purified make me pure. May
the waters purify my spiritual
preceptor and may the
Veda as taught by him purify me. Whatever impure food
I may have taken, whatever I may
have received as
gift from the unworthy, may the
waters destroy all that sins and purify
me; and for this purpose, I pour this sanctified water as
libation down my mouth as sacrifice.<o:p></o:p></span></div>
<div class="MsoNormal">
<span lang="EN-US" style="font-size: 16.0pt; line-height: 115%;">Then come
second Marjanam (Punarmarjanam):-
I make obeisance to the Supreme Person
who supports, rules and sustains all the worlds, who is ever victorious
and who has taken the
form of Hayagreeva the repository of all knowledge. May He make our
faces and other organs fragrant. May He protect our lives. (the remaining meaning
- as stated in the first
Marjanam).<o:p></o:p></span></div>
<div class="MsoNormal">
<span lang="EN-US" style="font-size: 16.0pt; line-height: 115%;">The
performer after attaining his
outer and inner purification then offer Arghyam (
offering water respectfully to the
Supreme Lord). The sanctified –
water-consecrated- by chanting of Gayathri
mantra and thrown upwards with
both hands ; becoming thunderbolts, hurl
the evil spirits to an island called
Aruna ; where dwells the evil spirits called Mandehas. (By this act entire world is
protected) <o:p></o:p></span></div>
<div class="MsoNormal">
<b><u><span lang="EN-US" style="font-size: 16.0pt; line-height: 115%;">Meaning of Gayathri Mantra</span></u></b><span lang="EN-US" style="font-size: 16.0pt; line-height: 115%;">: We meditate on the
adorable light of the supreme creator of the universe. May He (existing in our mind
in the form of light) guide our intellects in the pursuit of the Truth.<o:p></o:p></span></div>
<div class="MsoNormal">
<span lang="EN-US" style="font-size: 16.0pt; line-height: 115%;">Prayaschitha
Arghyam is followed for not offering the arghyam on time.<o:p></o:p></span></div>
<div class="MsoNormal">
<b><u><span lang="EN-US" style="font-size: 16.0pt; line-height: 115%;">Aikyanusandhanam:</span></u></b><span lang="EN-US" style="font-size: 16.0pt; line-height: 115%;"> <i><u>Asavadityo
Brahma Brahmmaeva</u></i> Ahamasmi. Means:-The Sun is Brahman and I too am Brahman.<o:p></o:p></span></div>
<div class="MsoNormal">
<span lang="EN-US" style="font-size: 16.0pt; line-height: 115%;">Next comes Tharpanam to Navagraha
and Dwadasa names of
Vishnu, <u>This Tharpanam is
considered as Puranic additions and no reference</u> <u>is made
to them in the Taittareeya Aranyaka</u> ( as opined
by learned people) <u>Hence it
is stated that
these additions are inconsistent with the spirit of the Vedic
Sandhya- which is a prayer
directed</u> <u>to the</u> “<b><u>one
alone</u></b><u> “ without a
second</u>.<o:p></o:p></span></div>
<div class="MsoNormal">
<span lang="EN-US" style="font-size: 16.0pt; line-height: 115%;">(Here ends
the first part
of the Upasana called Sandhya . The
second part is called Japam.)<o:p></o:p></span></div>
<div class="MsoNormal">
<span lang="EN-US" style="font-size: 16.0pt; line-height: 115%;">It is
reported by learned
people that popularly
known as Three pada Gayathri has
got a turiya ( Fourth) pada
also. This should be revealed only to the one who is properly
initiated. Meaning of
this pada “PARORAJASE
ASAVADOM” - He who is beyond all
phenomenon, He is Bliss , He is
eternal OM. This fourth pada is hidden
in the Vedas-Hence not
visible. ( Mantra Drashta for
the turiya pada of the Gayathri is
Vimala Rishi- Chandas is
Tureeyam and Devatha is
Paramatma.)<o:p></o:p></span></div>
<div class="MsoNormal">
<u><span lang="EN-US" style="font-size: 16.0pt; line-height: 115%;">Gayathri Avahanam</span></u><span lang="EN-US" style="font-size: 16.0pt; line-height: 115%;">: May the Goddess Gayathri Devata-who grants all
our desires come to us to
make known to us the eternal Lord, who is revealed to us only through the
scriptures. May the Gayathri
the mother of all the vedas reveal to us the eternal
Truth.<o:p></o:p></span></div>
<div class="MsoNormal">
<span lang="EN-US" style="font-size: 16.0pt; line-height: 115%;">Devi
Gayathri – you are the source of all spiritual strength . You are
the power that drive away the evil inclination
which are my enemies You are conducing
to a sound
mind which conduces to a sound
body. You are the light of the Gods; that dispel
my intellectual darkness and illuminate my heart with divine wisdom. You are everything. You are Eternal Truth that destroys all
our sins. You are
the pranava that reveals to me
the unknown, Come to me Oh! Goddess
Gayathri and make me wise. <o:p></o:p></span></div>
<div class="MsoNormal">
<span lang="EN-US" style="font-size: 16.0pt; line-height: 115%;">After invocation of
Gayathri comes enumeration
of the
four principal characteristics of the Gayathri Rik. Mantra Drashta: (Rishi)-
Chandas ( metre) –Devatha ( praise of the
Devatha it sings)- Viniyoga( The purpose to which
the Rik is applied)<o:p></o:p></span></div>
<div class="MsoNormal">
<span lang="EN-US" style="font-size: 16.0pt; line-height: 115%;">For Gayathri
Mantra consists of Pranava ( OM)-
Vyakruthees ( Bhu: Bhuvaha:
Swaha:) and Savithri mantra- which
already existed . This combination
was revealed to Sage Viswamitra who in turn
gave this to the world. He
is the mantra
Drashta –Chandas ( metre) the
number of letters in the Savithri mantra equally
divided into three parts of eight
letters each and has 24 letters. Devatha for Gayathri is Savithri- the supreme Lord
Paramatma. Viniyoga: Prayer for sayujya
or absorption through knowledge
into the universal
soul. ( There are Angannyasa and karannyasa that are followed
by few, before chanting of
Gayathri mantra- elders say
that these are
of tantric origin).<o:p></o:p></span></div>
<div class="MsoNormal">
<span lang="EN-US" style="font-size: 16.0pt; line-height: 115%;">After
completion of Gayathri
Japa Gayathri Upasthana follows:-<br />
The Goddess Gayathri resides
on a lofty peak on the summit of mount Meru in the
earth. Oh! Goddess take leave
from the persons who have
worshiped you and who have been blessed with your grace
and go back to your
abode as comfortably
as possible.<o:p></o:p></span></div>
<div class="MsoNormal">
<b><u><span lang="EN-US" style="font-size: 16.0pt; line-height: 115%;">Morning Upasthana
Mantra Meaning</span></u></b><span lang="EN-US" style="font-size: 16.0pt; line-height: 115%;">:- We sing
the adorable glory
of the Sun God, who sustains
all men by causing rain, which
glory is eternal and most worthy
of being adored with wonder.<o:p></o:p></span></div>
<div class="MsoNormal">
<span lang="EN-US" style="font-size: 16.0pt; line-height: 115%;">The
sun well knowing the inclinations of several men directs them to their several
pursuits, the sun upholds both
heaven and earth. The sun observes all creatures
and their action ( Karma Sakshi) without ever winking to
this eternal being . We offer
the oblation mixed with
clarified butter. Oh! Sun
God may
that man who through such sacrifice
offers oblation to you become
endowed with wealth for he who is
under your protection is not cut-off by
untimely death. He is not
vanquished by anybody and sin has no hold
on this man either from near or
from far. <o:p></o:p></span></div>
<div class="MsoNormal">
<u><span lang="EN-US" style="font-size: 16.0pt; line-height: 115%;">MADHYAHNIHA UPSTHANA MANTRA :- </span></u><span lang="EN-US" style="font-size: 16.0pt; line-height: 115%;">The Lord Savita
daily appears<u> </u>in the heaven.
He sustains Gods and Men ( He confers
on men eternal Bliss or a mortal body once more accordingly
as they acquit
themselves on earth) He comes in
golden chariot illuminating all worlds.
Adoring the Sun God
among the Gods, the loftier light that rests
above darkness or Sin, we attain
most excellent light. His rays bearing him a lot, the God
who knows the ways of all living beings; Surya, that all my look on Him adore
Him- and become wise. The wonderful
collection of rays has risen ( the orb of light). This orb is the eye of the earth, air, and heaven. This orb has
filled the earth ,air, and heaven with light everywhere. Sun God is the
soul of all things that move and all
that move not. This brilliant eye the orb of
the Sun ,on whom as lord of
sacrifices; the devas depend for their oblations, rises in the east. May we live a hundred years to see Him. May we live plenty
through His grace. May we be
happy in
His presence for a hundred years.
May we through His grace live secure in our homes. May we learn the secrets
of Vedic theosophy from our guru, and may we gladly
impart the same to our
disciples. May we never meet the
reverses, and may we long
live to see and adore Him. May He who rises with resplendent glory
from the midst of waters, out of the eastern ocean- the bright eyed and all wise Surya, who shower all
blessings on His worshipers, may make me
pure in mind.<o:p></o:p></span></div>
<div class="MsoNormal">
<u><span lang="EN-US" style="font-size: 16.0pt; line-height: 115%;">EVENING UPASTHANA MANTRA</span></u><span lang="EN-US" style="font-size: 16.0pt; line-height: 115%;">:- Hear
Oh! Varuna Lord this prayer of mine. Be gracious unto me this day, longing for your protection. I pray to you. (
This prayer rik is said
to have been taught by Sage
Viswamitra to Sunassephah, when he was
tied to the sacrificial post and about to be
immortalized by Harischandra to
appease the wrath of
Lord Varuna. This prayer saved
him from death.) Adoring you with prayer,
I beg long life from you, the sacrificer does the same with oblations he offers to you; therefore,
Lord Varuna without indifference in this matter, take
my prayer into your kind
consideration and do not cut off our lives. Oh! Lord Varuna, whatever law of
yours we, as men, violate day after day,
forgives us for those trespasses.
( The ethical consciousness of human frailty
and the appeal for mercy and forgiveness based on such consciousness find a
beautiful and simple earnest
expression in this Rik). Oh! Lord Varuna
whatever offence we, as men, have
committed against divine beings, whatever work of yours, we have neglected
through ignorance, do not destroy us,
for such sins. Whatever offence is attributed to us by our enemies as by gamblers at dice, whatever sins
we may have really committed and what we
may have done without knowing , please destroy all those
sins. Also pray that we shall become
beloved to You.<o:p></o:p></span></div>
<div class="MsoNormal">
<span lang="EN-US" style="font-size: 16.0pt; line-height: 115%;">Then follows
prayer to Gods residing
in all directions. <u>Kamam</u> <u>Akarsheet Manyu Akarsheet mantra
follows</u>. This a shortened version of the
actual mantra in the
Veda. Whatever sins I have
committed, has been done by
passion or anger and not by me- hence forgive me. Oh!
Lord I bow to you again and
again.<o:p></o:p></span></div>
<div class="MsoNormal">
<span lang="EN-US" style="font-size: 16.0pt; line-height: 115%;">Sandhya prayer now closes with
Abhivadanam or salutation. The <b><u>practice of reciting at this
stage a few slokas from puranas and slokas
in praise of
Lord Vishnu, Siva, Yama does not form integral part of Vedic
Sandhya Upasana. </u></b> After Raksha mantra the whole ceremony is brought to a close by
an internal purification of the body
by Achamanam and dedicating the entire
service gone through to Para Brahman.<o:p></o:p></span></div>
<div class="MsoNormal">
<u><span lang="EN-US" style="font-size: 16.0pt; line-height: 115%;">Summing up:</span></u><span lang="EN-US" style="font-size: 16.0pt; line-height: 115%;"> - Sandhya
Upasana service is simply a
thanks giving and a prayer to the
Universal Lord. It begins with external purification of body by sprinkling of water by chanting few hymns,
and internal purification by
sipping few drops of
consecrated water. We pray all
sins committed during the preceding 12
hours be washed away.<o:p></o:p></span></div>
<div class="MsoNormal">
<span lang="EN-US" style="font-size: 16.0pt; line-height: 115%;">After conducting purificatory functions, the
worshiper feel that he is worthy of
approaching the Supreme Lord and
pays his adorations to Him, by offering
of water according to traditional usage.
He looks at the Sun Lord
and makes his offering. His
offerings are really to the
Paramatman, the nameless one. Sun is only visible
symbol of God’s power and glory.
He praises with Vedic hymns and implores Him to
forgive him; his sins and vouch safe to
him- His grace and Blessings.<o:p></o:p></span></div>
<div class="MsoNormal">
<u><span lang="EN-US" style="font-size: 16.0pt; line-height: 115%;">Sandhya Vandanam is one of the few remaining links that unite us to a glorious past. It is duly rendered imperative by solemn voice of
Vedic injunction. It is a
distinctive badge for us</span></u><span lang="EN-US" style="font-size: 16.0pt; line-height: 115%;">.<o:p></o:p></span></div>
<div class="MsoNormal">
<span lang="EN-US" style="font-size: 16.0pt; line-height: 115%;"> P.S.Notes:-<o:p></o:p></span></div>
<div class="MsoNormal">
<b><i><span lang="EN-US" style="font-size: 16.0pt; line-height: 115%;">Na annam
udagam dhanam na
thithir dwadasee samaha:
Na Gayathrya paro mantrah: Na
Mathur daivadam param</span></i></b><span lang="EN-US" style="font-size: 16.0pt; line-height: 115%;">.<o:p></o:p></span></div>
<div class="MsoNormal">
<span lang="EN-US" style="font-size: 16.0pt; line-height: 115%;">The highest
Dhanam on earth is Anna
Dhanam. Similarly nothing
is more important than
Dwadasee Thithi, Gayathri Mantra, and Mother.<o:p></o:p></span></div>
<div class="MsoNormal">
<b><i><span lang="EN-US" style="font-size: 16.0pt; line-height: 115%;">Achuta
Ananta Govinda Namocharana Bheshajad Nasyanthi Sakala Rogath Sathyam Sathyam
Vadamyaham.<o:p></o:p></span></i></b></div>
<div class="MsoNormal">
<span lang="EN-US" style="font-size: 16.0pt; line-height: 115%;">Chanting
of Glory of God is
considered as medicine for all
diseases. Hence the importance of achamanam by chanting the Lord’s name. <u>This is
called Nama Trayee Vidhya</u>.<o:p></o:p></span></div>
<div class="MsoNormal">
<u><span lang="EN-US" style="font-size: 16.0pt; line-height: 115%;">As we are
doing the Nithya karma
without expecting any result in return and by totally surrendering to the Lord
and in a
samarpana Bhavana we invoke the
Lord name by chanting Parameswara
Preethyartham in the</span></u><span lang="EN-US" style="font-size: 16.0pt; line-height: 115%;"> Sankalpa.
<o:p></o:p></span></div>
<div class="MsoNormal">
<i><span lang="EN-US" style="font-size: 16.0pt; line-height: 115%;">Gayathri mantra protects the person one who sings His Glory. Another
version is Gayan
Pranan trayatheethi Gayathri. i.e. Mantra
Gayathri protects the
pancha pranas. It contain
24 vaidheeka Chandas. Hence
it is called
Gayathri. Each 8 padas
are taken from
the Rik,Yajus and Sama Veda
respectively in that order. Sarva Veda Saram is Gayathri Mantra. Gayathri mantra is hidden inside the
Vyakruthees and Vyakruthees
are hidden inside Pranava
“OM”. And that OM is
Paramatman.<o:p></o:p></span></i></div>
<div class="MsoNormal">
<i><span lang="EN-US" style="font-size: 16.0pt; line-height: 115%;">There
are three types
of methods to do Gayathri Japam. <o:p></o:p></span></i></div>
<div class="MsoNormal">
<i><span lang="EN-US" style="font-size: 16.0pt; line-height: 115%;">Vachikam- Upamsu- Manasam.<o:p></o:p></span></i></div>
<div class="MsoNormal">
<i><span lang="EN-US" style="font-size: 16.0pt; line-height: 115%;">Chanting letters and padas clearly with
swaras like
Udhatham,Anudhatham,swaritam and Prachaya is called
Vachikam.<o:p></o:p></span></i></div>
<div class="MsoNormal">
<i><span lang="EN-US" style="font-size: 16.0pt; line-height: 115%;">Moving the
lips and the chanting can be
heard by only the kartha is called Upamsu.<o:p></o:p></span></i></div>
<div class="MsoNormal">
<i><span lang="EN-US" style="font-size: 16.0pt; line-height: 115%;">Reciting in the mind without
producing any sound
whatsoever is called Manasam. Maximum
result and effect can be obtained by this method.</span></i><span lang="EN-US" style="font-size: 16.0pt; line-height: 115%;"><o:p></o:p></span></div>
<div class="MsoNormal">
<span lang="EN-US" style="font-size: 16.0pt; line-height: 115%;">Sandhya
Upasana is a sadhana ( spiritual practice)<i> to
bring about the conjunction ( Sandhi) of the individual self
with the Cosmic Self to
realise the unity
of both. ( Aham Brahmasmi) (
Brahmeva Sathyam).Sandhya Vandanam
is a Yoga Sadhana for union of
the individual with
Supreme Reality. Sandhya Upasana incorporates the
elements or features of all
the four main ingredient
of Yoga, such as Karma, Bhakthi,
Dyana and Jnana. This upasana as such is devised
to lead one to both physical and spiritual advancement.<o:p></o:p></i></span></div>
<div class="MsoNormal">
<b><i><u><span lang="EN-US" style="font-size: 16.0pt; line-height: 115%;">The Supreme
divinity is within oneself. Whatever one intensely thinks or meditate upon that
one becomes is the psychological law (Yath Dhyathi Tat Bhavathi)</span></u></i></b><span lang="EN-US" style="font-size: 16.0pt; line-height: 115%;"><o:p></o:p></span></div>
<div class="MsoNormal">
<i><span lang="EN-US" style="font-size: 16.0pt; line-height: 115%;">In
Raksha Mantra that comes
in the end of
Sandhya Upasana prayer to the
Supreme Lord to bestow prosperity
including many children, prayer to remove
the cause and the effect of bad dreams, prayer to remove all
sins and to bestow on us
what is good for us are
included.<o:p></o:p></span></i></div>
<div class="MsoNormal">
<i><span lang="EN-US" style="font-size: 16.0pt; line-height: 115%;">Present Sandhya Upasana practices for
Yajur Vedees contain the
following::- <o:p></o:p></span></i></div>
<div class="MsoNormal">
<i><u><span lang="EN-US" style="font-size: 16.0pt; line-height: 115%;">1Achamanam 2. Ganapathy
Vandanam 3. Pranayama 4. Sankalpa
5. Jala Prarthana ( selective) 6. Marjanam/Prokshanam 7. Prasanam 8. Punar
Marjanam9. Arghya Pradhanam 10. Prayaschitha
Arghyam 11. Atma Pradakshinam12.
Atma Anusandhanam 13. Navagraha/ and
Devatha Tharpanam 14. Brahmarpanam.<o:p></o:p></span></u></i></div>
<div class="MsoNormal">
<i><u><span lang="EN-US" style="font-size: 16.0pt; line-height: 115%;">Japa
parts consist of the
following:-<o:p></o:p></span></u></i></div>
<div class="MsoNormal">
<i><u><span lang="EN-US" style="font-size: 16.0pt; line-height: 115%;">Achamanam 2. Ganapathy
Vandanam 3. Sankalpa 4.Pranayamam 4. Gayathri Avahanam 5. Gayathri Japam 6.
Gayathri Upasthanam 7. Surya Upasthanam 8. Samasti Abhivadanam 9. Dig Devatha
Vandanam 10. Yama Vandanam 11.Harihara Vandanam
12. Suryanarayana Vandanam 13
Samarpanam 14. Raksha .<o:p></o:p></span></u></i></div>
<div class="MsoNormal">
<br /></div>
<br />
<div style="border: solid windowtext 1.0pt; mso-border-alt: solid windowtext .5pt; mso-element: para-border-div; padding: 1.0pt 4.0pt 1.0pt 4.0pt;">
<div class="MsoNormal" style="border-bottom: .5pt solid windowtext; border: none; mso-border-alt: solid windowtext .5pt; mso-border-between: .5pt solid windowtext; mso-border-bottom-alt: .5pt solid windowtext; mso-padding-alt: 1.0pt 4.0pt 1.0pt 4.0pt; mso-padding-between: 1.0pt; mso-padding-bottom-alt: 1.0pt; padding-bottom: 1.0pt; padding: 0in;">
<u><span lang="EN-US" style="font-size: 16.0pt; line-height: 115%;">References: Commentary
on Sandhya vandanam by
Prof: Sri. Kameswara Iyer- professor of
English at Maharaja’s College-Pudukkottai in the
year 1898.</span></u><span lang="EN-US" style="font-size: 16.0pt; line-height: 115%;"><o:p></o:p></span></div>
<div class="MsoNormal" style="border: none; mso-border-alt: solid windowtext .5pt; mso-border-between: .5pt solid windowtext; mso-padding-alt: 1.0pt 4.0pt 1.0pt 4.0pt; mso-padding-between: 1.0pt; mso-padding-top-alt: 1.0pt; padding-top: 1.0pt; padding: 0in;">
<u><span lang="EN-US" style="font-size: 16.0pt; line-height: 115%;">Sandhya Vandanam in Malayalam by Brahmasri P.S.Ramanathan-Disciple of
Brahmasri. Sangameswara Sastrigal published in 1985 at Calicut Following Sayana
Bashyam. Subham bhavatu.<o:p></o:p></span></u></div>
</div>
</div>
sapthagiri.http://www.blogger.com/profile/16194580513901944252noreply@blogger.com0tag:blogger.com,1999:blog-21682331.post-70877378053876160762014-09-03T11:00:00.000-07:002014-11-02T09:10:21.845-08:00VIVEKACHOODAMANI-BY ADI SANKARA<div dir="ltr" style="text-align: left;" trbidi="on">
<div class="MsoNormal">
<span lang="EN-US" style="line-height: 115%;"> <b><u>Sri Mahaganapathye Nama: <o:p></o:p></u></b></span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<b><u><span lang="EN-US" style="line-height: 115%;">Excerpts from Sri Sankara’s
Vivekachoodamani - Reference: - from
commentary published by Central Chinmaya Mission.<o:p></o:p></span></u></b></div>
<div class="MsoNormal">
<span lang="EN-US" style="line-height: 115%;"><br /></span>
<span lang="EN-US" style="line-height: 115%;">Vedanta is truly is science of Life. Sri Adi Sankara is a great interpreter of Vedanta. His commentaries on
Upanishad, Brahma Sutra, and
Bhagavat Geetha are
the main ones.
Vivekachoodamani is also one of the other great texts. The article
on Vivekachoodamani deals with development of <b><u>discrimination </u></b>between the <b><u>Real and
the Unreal</u></b>. Vivekachoodamani means “<i>The
crest Jewel of Discrimination</i>.”<o:p></o:p></span></div>
<div class="MsoNormal">
<span lang="EN-US" style="line-height: 115%;">In
77 chapters consisting of 581
verses- Sri Sankara has brought out
the details of how to
discriminate the Real
from the unreal.<o:p></o:p></span><br />
<span lang="EN-US" style="line-height: 115%;"><br /></span></div>
<div class="MsoNormal">
<b><i><span lang="EN-US" style="line-height: 115%;">Durlabam
tryametat Devanugraha hethukam- Manushyatwam- Mumukhatwam- Mahapurusha samasrya:<o:p></o:p></span></i></b><br />
<b><i><span lang="EN-US" style="line-height: 115%;"><br /></span></i></b></div>
<div class="MsoNormal">
<span lang="EN-US" style="line-height: 115%;">To
be born
as a human being; second
to employ in life a deep
discriminative understanding-
and to
perceive the ultimate
futility of all the
ordinary mundane pursuits of life and
thereby seek a
nobler path of
Self redemption. Thirdly to find a right master (guru).<o:p></o:p></span><br />
<span lang="EN-US" style="line-height: 115%;"><br /></span></div>
<div class="MsoNormal">
<span lang="EN-US" style="line-height: 115%;">So
manhood‘s burning desire for liberation and the capacity to surrender
completely to a man of wisdom. All the
above three are very rare. But if found they are due to the Lord’s own Grace.<o:p></o:p></span><br />
<span lang="EN-US" style="line-height: 115%;"><br /></span></div>
<div class="MsoNormal">
<u><span lang="EN-US" style="line-height: 115%;">Amrutatwam - Immortality - is
not a state
or condition that comes to us
after our departure
from this world.
It is a perfection that can be lived here and now. A state of continuous
existence</span></u><span lang="EN-US" style="line-height: 115%;">.<o:p></o:p></span></div>
<div class="MsoNormal">
<span lang="EN-US" style="line-height: 115%;">Sustained self- effort
by yoga is
required to elevate the mind
to rise from low
values of its present
existence to a healthier and
diviner scheme of
living. <b><u>Understanding the Real Self is itself the route to Moksha.<o:p></o:p></u></b></span><br />
<span lang="EN-US" style="line-height: 115%;"><b><u><br /></u></b></span></div>
<div class="MsoNormal">
<span lang="EN-US" style="line-height: 115%;">Any
amount of knowledge by
study of scriptures
or invoking of God
through various sacrifices; or doing elaborate rituals – yet without the
experience of one’s Identity with
the Self ( Atman and
Self are one)- there shall be
no liberation for
the individual.<o:p></o:p></span><br />
<span lang="EN-US" style="line-height: 115%;"><br /></span></div>
<div class="MsoNormal">
<span lang="EN-US" style="line-height: 115%;">Selfless work
and charitable acts
help to purify the mind but they
do not by
themselves contribute to
the perception of Reality.
The discovery of
the Self is
brought about only
by discriminative analysis. Therefore, a
true seeker of
the Self should
learn to enquire
and meditate after
duly approaching a
Guru, who is himself established
in the experience of the Self. <u>He
alone is considered
qualified to enquire after the
Supreme Reality, who is
able to discriminate ( between
the Sat and
Asat); detachment; qualities
of calmness and
burning desire for
liberation.<o:p></o:p></u></span><br />
<span lang="EN-US" style="line-height: 115%;"><u><br /></u></span></div>
<div class="MsoNormal">
<span lang="EN-US" style="line-height: 115%;">The
required qualification for realisation of
Real Self are</span><br />
<span lang="EN-US" style="line-height: 115%;">:<o:p></o:p></span></div>
<div class="MsoListParagraphCxSpFirst" style="mso-list: l2 level1 lfo1; text-indent: -.25in;">
<!--[if !supportLists]--><span lang="EN-US" style="line-height: 115%;">1.<span style="line-height: normal;"> </span></span><span lang="EN-US" style="line-height: 115%;">Ability to discriminate real from unreal.<o:p></o:p></span><br />
<span lang="EN-US" style="line-height: 115%;"><br /></span></div>
<div class="MsoListParagraphCxSpMiddle" style="mso-list: l2 level1 lfo1; text-indent: -.25in;">
<!--[if !supportLists]--><span lang="EN-US" style="line-height: 115%;">2.<span style="line-height: normal;"> </span></span><!--[endif]--><span lang="EN-US" style="line-height: 115%;">Spirit of detachment
from the enjoyment
of the fruits of actions.(
Vairagya born out of
Viveka is called detachment)<o:p></o:p></span><br />
<span lang="EN-US" style="line-height: 115%;"><br /></span></div>
<div class="MsoListParagraphCxSpMiddle" style="mso-list: l2 level1 lfo1; text-indent: -.25in;">
<!--[if !supportLists]--><span lang="EN-US" style="line-height: 115%;">3.<span style="line-height: normal;"> </span></span><!--[endif]--><span lang="EN-US" style="line-height: 115%;">Burning desire for liberation.<o:p></o:p></span><br />
<span lang="EN-US" style="line-height: 115%;"><br /></span></div>
<div class="MsoListParagraphCxSpLast" style="mso-list: l2 level1 lfo1; text-indent: -.25in;">
<!--[if !supportLists]--><span lang="EN-US" style="line-height: 115%;">4.<span style="line-height: normal;"> </span></span><!--[endif]--><span lang="EN-US" style="line-height: 115%;">Six essentials like Dama- Sama-
Titiksha-Sradha-Samadhana and Uparathi.<o:p></o:p></span><br />
<span lang="EN-US" style="line-height: 115%;"><br /></span></div>
<div class="MsoNormal" style="margin-left: .25in;">
<b><u><span lang="EN-US" style="line-height: 115%;">Dama:</span></u></b><span lang="EN-US" style="line-height: 115%;"> -Self-control
–control of sense organs<o:p></o:p></span></div>
<div class="MsoNormal" style="margin-left: .25in;">
<b><u><span lang="EN-US" style="line-height: 115%;">Sama:</span></u></b><span lang="EN-US" style="line-height: 115%;"> sama is condition experienced by the
mind when it
does not function
in worldly activities but
quietly settled upon
the contemplation of the
Supreme Lord- calmness.<o:p></o:p></span></div>
<div class="MsoNormal" style="margin-left: .25in;">
<b><u><span lang="EN-US" style="line-height: 115%;">Titiksha:</span></u></b><span lang="EN-US" style="line-height: 115%;">- Titiksha is
forbearance -That is
the capacity to
endure all sorrows –sufferings-
without struggling for
redress or revenge and
also free from anxiety over them.
<o:p></o:p></span></div>
<div class="MsoNormal" style="margin-left: .25in;">
<b><u><span lang="EN-US" style="line-height: 115%;">Shraddha</span></u></b><span lang="EN-US" style="line-height: 115%;">: - Faith in Self, Sastras,
and in Reality. Shraddha is by
which one understands import of the scriptures as well as
the pregnant words
of advice of
the preceptor.<o:p></o:p></span></div>
<div class="MsoNormal" style="margin-left: .25in;">
<b><u><span lang="EN-US" style="line-height: 115%;">Samadhana</span></u></b><span lang="EN-US" style="line-height: 115%;">:- Tranquility:-
This is that
condition when the mind is
constantly engaged in the total contemplation of
the Supreme Reality. It
is mental attitude
of individual with
hardened out-look and grown
in sensible - mental equilibrium.- Contentment with
what one has been
blessed with. <o:p></o:p></span></div>
<div class="MsoNormal" style="margin-left: .25in;">
<b><u><span lang="EN-US" style="line-height: 115%;">Uparathi:</span></u></b><span lang="EN-US" style="line-height: 115%;"> - Mind withdrawn from all
objects- emotions- thoughts.<o:p></o:p></span><br />
<span lang="EN-US" style="line-height: 115%;"><br /></span></div>
<div class="MsoNormal" style="margin-left: .25in;">
<span lang="EN-US" style="line-height: 115%;">With above mentioned
requirements un alloyed faith-devotion- and the
practice of meditation are mentioned
in the Sruti as
chief factors that helps
a seeker to attain liberation.<o:p></o:p></span><br />
<span lang="EN-US" style="line-height: 115%;"><br /></span></div>
<div class="MsoNormal" style="margin-left: .25in;">
<span lang="EN-US" style="line-height: 115%;">Anthakarana - Sudhi is the other requirement. This consists of <i>Manas- Budhi- Ahamkara and Chitha.</i> These four inner equipment’s
play through organs of perceptions and actions
make it
possible for a person to come in contact with the
world around him.<o:p></o:p></span><br />
<span lang="EN-US" style="line-height: 115%;"><br /></span></div>
<div class="MsoNormal" style="margin-left: .25in;">
<span lang="EN-US" style="line-height: 115%;">The Supreme Reality- Atman- Self- is said to be covered
with five sheaths. i.e. Food Sheath-
Vital Air Sheath- Mental sheath- Intellectual sheath- and Bliss sheath.<o:p></o:p></span><br />
<span lang="EN-US" style="line-height: 115%;"><br /></span></div>
<div class="MsoNormal" style="margin-left: .25in;">
<span lang="EN-US" style="line-height: 115%;">They
apparently cover the
Atman from direct vision and
are born out of the
Atman’s own power- divine- called
<b><i>Maya</i></b>. When all the above
sheaths have been negated the Self
can be apprehended
as being the
essence of everlasting
Bliss - as the
indwelling- Self effulgent-
Spirit Supreme.<o:p></o:p></span></div>
<div class="MsoNormal" style="margin-left: .25in;">
<span lang="EN-US" style="line-height: 115%;">To achieve liberation very well read bookish knowledge
in philosophy of Vedanta is not enough. He
has to give
up his false
identification with his body-sense organs etc.- which are
unreal. <u>Avidhya or spiritual ignorance is
the cause of
one’s delusory identification
with the
matter and the
effect of such identification
is “Bondage</u>”. Mind must be
diligently purified by one who seek’s liberation from bondage. Avidhya ends
only when true
wisdom comes and then
liberation of self
is possible.<o:p></o:p></span></div>
<div class="MsoNormal" style="margin-left: .25in;">
<span lang="EN-US" style="line-height: 115%;">Delusion
or non-apprehension of Reality give rise to
mis- apprehension- that I am the
body- I am the mind etc. To achieve realisation one should be
able to discriminate the
Self – The Real from the
non-self- Non real. <b><u>Atman
itself is the Supreme Brahman and nothing else.
The following Mahavakyas from
the Vedas confirm this statement. Prakjnanam
Brahma- Aham Brahmasmi</u></b>- <b><u>Tat Twam
Asi- Ayam atma Brahma. It is said that one which illumines everything is your
own Self</u></b>.<o:p></o:p></span><br />
<span lang="EN-US" style="line-height: 115%;"><br /></span></div>
<div class="MsoNormal" style="margin-left: .25in;">
<b><u><span lang="EN-US" style="line-height: 115%;">Atman –Brahman-
Reality- Self-has the following attributes</span></u></b><span lang="EN-US" style="line-height: 115%;">:-<o:p></o:p></span><br />
<span lang="EN-US" style="line-height: 115%;"><br /></span></div>
<div class="MsoNormal" style="margin-left: .25in;">
<span lang="EN-US" style="line-height: 115%;">Transcendental (para) 2. Real (Sat) 3. One without
second (adwiteeyam)4.Extremely pure (
Visudham) 5. Absolute –mass of pure knowledge . 6. Without any taint (Niranjanam)
7. Supremely peaceful ( Prasantham) 8. Devoid of beginning and
end ( Aadi antha Viheenam) 9. Beyond activity
10. In nature of eternal Bliss 11.
Transcending all diversities created by Maya (Mayaadheetha) 12. Eternal (Nithyam) 13. Essence of all
pleasures ( sukam) 14. Without any parts (Nishkalam) 15. Immeasurable (Aprameyam) 16. Form less
(Aroopam) 17. Unmanifest (Avyaktham)
18. Nameless 19. Immutable-irreducible (Avyayam)
20. Self-Luminous (Jyhothiswayam).<o:p></o:p></span><br />
<span lang="EN-US" style="line-height: 115%;"><br /></span></div>
<div class="MsoNormal" style="margin-left: .25in;">
<span lang="EN-US" style="line-height: 115%;">It is also
fact that Brahmam- Atman- The Truth- is beyond the triple
factors of the
knower, the knowledge, the known.
That the same is pure consciousness (Kevalam Akhandam Chinmatram).<o:p></o:p></span></div>
<div class="MsoNormal" style="margin-left: .25in;">
<span lang="EN-US" style="line-height: 115%;">To know the
Atman within you
one should develop
the study of scriptures and feeling
for God; increased by bhakti or
devotion. Knowledge and devotion are the methods to understand the God’s
nature. Neither of them
by itself is cable
of realising the
Truth; because it is beyond
the mind and
the intellect. Where the
mind and
the intellect merge- so forged is
called the heart in all the spiritual
literature. Understanding the <i> Jnana</i> is function of the intellect
and <i> feeling-Bhakti</i> is the function of the
mind. Contemplation -<i>Bhavana is the
function of the heart. </i> Constantly
meditate in the heart
that “ I
am the Brahman”-
contemplate steadily upon
it. Ultimately understand
to apprehend your inner
most <i> Self is
Brahman- pure
consciousness-pure illumination.<o:p></o:p></i></span><br />
<span lang="EN-US" style="line-height: 115%;"><i><br /></i></span></div>
<div class="MsoNormal" style="margin-left: .25in;">
<span lang="EN-US" style="line-height: 115%;">Negative
vasanas which is
called sin or
papa create agitation in the
mind. Even good vasanas should
be got rid
of to know the
Brahman- the Reality-the
Truth. The Body, the Mind, the Intellect
are the three cancerous ulcers that put forth the sorrow into life. When these three are transcended there can be
no more agitations or disturbances.<o:p></o:p></span><br />
<span lang="EN-US" style="line-height: 115%;"><br /></span></div>
<div class="MsoNormal" style="margin-left: .25in;">
<b><u><span lang="EN-US" style="line-height: 115%;">Theoretical
book knowledge is called <i> Jnanam</i> where as full subjective experience
is called direct knowledge <i>Vignanam. The
personal experience of one’s ability
with Brahman; the experience
that the Self
in me is the Self everywhere is
cause for liberation</i></span></u></b><i><span lang="EN-US" style="line-height: 115%;">.</span></i><span lang="EN-US" style="line-height: 115%;"> From the phenomenon
of becoming - The experience of the
merger of the Life with
the life universal alone
can remove the bondage of
transmigration. <b><u>Brahman; the
life’s spark in each one of us is one without a second and is of the nature of all Bliss.<i> Sathyam Jnanam Anantam Brahma.<o:p></o:p></i></u></b></span><br />
<span lang="EN-US" style="line-height: 115%;"><b><u><i><br /></i></u></b></span></div>
<div class="MsoNormal" style="margin-left: .25in;">
<i><span lang="EN-US" style="line-height: 115%;">That
which remains the same
in the three periods
of time past present and future is called Truth- Sathyam The
consciousness because of which all other knowledge are
possible is called Jnanam. Because it is endless-eternal it is
called Anantam.</span></i><span lang="EN-US" style="line-height: 115%;"><o:p></o:p></span><br />
<i><span lang="EN-US" style="line-height: 115%;"><br /></span></i></div>
<div class="MsoNormal" style="margin-left: .25in;">
<b><u><span lang="EN-US" style="line-height: 115%;">Brahman
is untouched by six waves of sorrows: They are Hunger-Thirst-Attachment for
objects producing sorrows-Delusory fascination for pleasurable objects- Old Age
-and Death</span></u></b><span lang="EN-US" style="line-height: 115%;">. That which is not conquered and has no contact with these six waves of
sorrows in life is the <b><i>infinite – consciousness-Brahman-The Reality</i></b>-<b><i>The
Truth. The Brahman is pure consciousness and is not made of</i></b> <i>Maya (Nirvikalpam).</i> It is beyond all
agitations of mind and intellect which are created by the Vasanas.<o:p></o:p></span><br />
<span style="line-height: 115%;"><br /></span>
<span style="line-height: 115%;">The three stages for Self Realisation are:</span></div>
<div class="MsoListParagraphCxSpFirst" style="mso-list: l3 level1 lfo2; text-indent: -.25in;">
<!--[if !supportLists]--><span lang="EN-US" style="line-height: 115%;">1.<span style="line-height: normal;"> </span></span><!--[endif]--><span lang="EN-US" style="line-height: 115%;">Discrimination between the
Self and the not-Self.<o:p></o:p></span></div>
<div class="MsoListParagraphCxSpMiddle" style="mso-list: l3 level1 lfo2; text-indent: -.25in;">
<!--[if !supportLists]--><span lang="EN-US" style="line-height: 115%;">2.<span style="line-height: normal;"> </span></span><!--[endif]--><span lang="EN-US" style="line-height: 115%;">Subjective experience of
the Self within<o:p></o:p></span></div>
<div class="MsoListParagraphCxSpLast" style="mso-list: l3 level1 lfo2; text-indent: -.25in;">
<!--[if !supportLists]--><span lang="EN-US" style="line-height: 115%;">3.<span style="line-height: normal;"> </span></span><!--[endif]--><span lang="EN-US" style="line-height: 115%;">Getting established in the
oneness of Brahman and <br /> Atman.<o:p></o:p></span><br />
<span lang="EN-US" style="line-height: 115%;"><br /></span></div>
<div class="MsoNormal">
<span lang="EN-US" style="line-height: 115%;">I
and mine notion in the body –sense organ etc. are not self. This super
imposition with the body must end- by identification of the Real Self within
his own self. Blindly following (Anu vartanam) - Like Deha is self- Sastra
Anuvartanam etc. Should end to know the
Truth.<o:p></o:p></span><br />
<span lang="EN-US" style="line-height: 115%;"><br /></span></div>
<div class="MsoNormal">
<b><u><span lang="EN-US" style="line-height: 115%;">The Vasanas of every individual fall under
three categories- Tamas-Rajas- Satwa-according to balance of Sanchitha
–Prarabdha-Aagami Karmas.</span></u></b><span lang="EN-US" style="line-height: 115%;"> The fruits of our
actions linger in us as Vasanas. Vasanas
act through our - doership and enjoyer-ship called Ego. Karta-Bhokta entitity
is also the same Ego.<o:p></o:p></span></div>
<div class="MsoNormal">
<span lang="EN-US" style="line-height: 115%;">From
desire starts attachment- from attachment to anger-from anger delusion- from
delusion destruction of discrimination- the end is he perishes. Saint Narada is his Bhakthi Soothra states
that having dedicated all activities to Him one should turn all one’s desire,
anger, pride etc. towards Him alone. This is best way to control the mind. Whenever the seeker feels very lustful or
other evil thoughts arise in him-without encouraging such thoughts- maintain the
attitude of mear witness towards it. –with full consciousness by chanting God’s
names. Vasanas increased by thoughts and action cause transmigration. <b><u>Vasanas- Chinta- Karma is the three
factors which are closely interred</u></b> <b><u>connected</u></b>.
With the end of Selfish actions brooding over sense objects ends. This would be
followed by destruction of Vasanas.<b><i><u>Distruction of the Vasanas is Liberation
or Moksha. Santkurmara-Brahma’s son says that the forgetfulness of the
essential divinity in us and our sense of holiness is itself is Death (Spiritual
death) because thereafter that person can live only as animal.</u></i><u> <o:p></o:p></u></b></span><br />
<span lang="EN-US" style="line-height: 115%;"><b><i><u><br /></u></i></b></span></div>
<div class="MsoNormal">
<span lang="EN-US" style="line-height: 115%;">Non
apprehension of the Reality would create mis-apprehension –which is the root
cause of all sorrows. It happens
in the following sequence- From forgetfulness starts delusion
– from delusion ( moha) comes the Ego- Ego sense leads to Bondage( Bhanda). Finally
bondage breeds misery.<o:p></o:p></span><br />
<span lang="EN-US" style="line-height: 115%;"><br /></span></div>
<div class="MsoNormal">
<span lang="EN-US" style="line-height: 115%;">The
self-existent Brahman created the senses with outgoing tendencies. Therefore,
man beholds the external universe and not internal Self (Atman). Wise man by
turning away his senses –and sensual objects-and desirous of immortality sees the
“Atman within.” So if the mind ever so slightly strays from the ideal and
becomes outgoing; then it goes down and down- just like ball inadvertently
dropped on a flight of stairs bounces down from one step to another.<o:p></o:p></span><br />
<span lang="EN-US" style="line-height: 115%;"><br /></span></div>
<div class="MsoNormal">
<span lang="EN-US" style="line-height: 115%;">When
the objective world is shut out, the mind becomes quiet and in such mind arise
the vision of the “PARAMATMAN.” When
that is perfectly realized the chain of births and deaths can be broken. Hence shutting
out of the external world is the initial step for reaching Liberation. To
recognise the entire universe as the Self is the means of release from all
sense of bondage. One realizes this state by excluding the objective world
through steady fastness in the external Atman.<o:p></o:p></span><br />
<span lang="EN-US" style="line-height: 115%;"><br /></span></div>
<div class="MsoNormal">
<i><span lang="EN-US" style="line-height: 115%;">As long as the veiling power (Avarana
Sakthi) is not completely removed, so long the projecting power (Vikshepa
Sakthi) will naturally make the individual dance. As long as there is non-apprehension
of the Reality the mis-apprehension will continue; until the Reality- Truth is experienced
the Vasanas will remain.<o:p></o:p></span></i><br />
<i><span lang="EN-US" style="line-height: 115%;"><br /></span></i></div>
<div class="MsoNormal">
<span lang="EN-US" style="line-height: 115%;">An
Aspirant in order to be successful in his meditation should have the following
fundamental qualities:-<o:p></o:p></span><br />
<span lang="EN-US" style="line-height: 115%;"><br /></span></div>
<div class="MsoListParagraphCxSpFirst" style="mso-list: l0 level1 lfo3; text-indent: -.25in;">
<!--[if !supportLists]--><span lang="EN-US" style="line-height: 115%;">1.<span style="line-height: normal;"> </span></span><!--[endif]--><span lang="EN-US" style="line-height: 115%;">Serenity (Santha Bhava)
His mind is well trained not to run after sense objects with the false notion
that there is happiness in them.<o:p></o:p></span><br />
<span lang="EN-US" style="line-height: 115%;"><br /></span></div>
<div class="MsoListParagraphCxSpMiddle" style="mso-list: l0 level1 lfo3; text-indent: -.25in;">
<!--[if !supportLists]--><span lang="EN-US" style="line-height: 115%;">2.<span style="line-height: normal;"> </span></span><!--[endif]--><span lang="EN-US" style="line-height: 115%;">Control of sense organs<o:p></o:p></span><br />
<span lang="EN-US" style="line-height: 115%;"><br /></span></div>
<div class="MsoListParagraphCxSpMiddle" style="mso-list: l0 level1 lfo3; text-indent: -.25in;">
<!--[if !supportLists]--><span lang="EN-US" style="line-height: 115%;">3.<span style="line-height: normal;"> </span></span><span lang="EN-US" style="line-height: 115%;">Total withdrawal from mental pre-occupation<o:p></o:p></span><br />
<span lang="EN-US" style="line-height: 115%;"><br /></span></div>
<div class="MsoListParagraphCxSpLast" style="mso-list: l0 level1 lfo3; text-indent: -.25in;">
<!--[if !supportLists]--><span lang="EN-US" style="line-height: 115%;">4.<span style="line-height: normal;"> </span></span><!--[endif]--><span lang="EN-US" style="line-height: 115%;">Forbearance.<o:p></o:p></span><br />
<span lang="EN-US" style="line-height: 115%;"><br /></span></div>
<div class="MsoNormal">
<span lang="EN-US" style="line-height: 115%;">Such
seeker in his meditation realizes ultimately that the one Self is everywhere-
nearer to Samadhi state is attained. Once he realizes that self is everywhere
the bondage born out of spiritual blindness are all burnt down. Thereafter he lives ever content and blissful
and life himself up to the state of Brahman and verily becomes Brahman. The first gateway of Yoga consists of control
of speech. 2. Non acceptance of possessions. 3. Non entertainment of expectations.
4. Freedom from activity. 5. Living
always in retired mood.<o:p></o:p></span><br />
<span lang="EN-US" style="line-height: 115%;"><br /></span></div>
<div class="MsoNormal">
<span lang="EN-US" style="line-height: 115%;">It
has to be understood that dispassion (
Vairagya) and discrimination in an aspirant are
like the two wings of a bird- unless both are active no one can
take the help of just one and fly to the creeper of liberation which grows as it where at
the top of the building)<o:p></o:p></span><br />
<span lang="EN-US" style="line-height: 115%;"><br /></span></div>
<div class="MsoNormal">
<b><u><span lang="EN-US" style="line-height: 115%;">Sri Sankara’s saying is <o:p></o:p></span></u></b><br />
<b><u><span lang="EN-US" style="line-height: 115%;"><br /></span></u></b></div>
<div class="MsoNormal">
<b><u><span lang="EN-US" style="line-height: 115%;">Brahma Satyam Jagat Mithya Jeevo
Brahmmaeva napara</span></u></b><span lang="EN-US" style="line-height: 115%;">:<o:p></o:p></span><br />
<span lang="EN-US" style="line-height: 115%;"><br /></span></div>
<div class="MsoNormal">
<span lang="EN-US" style="line-height: 115%;">Brahman
alone is real. The phenomenal world is
an illusion- the individual ego is nothing other than Brahman.<o:p></o:p></span><br />
<span lang="EN-US" style="line-height: 115%;"><br /></span></div>
<div class="MsoNormal">
<span lang="EN-US" style="line-height: 115%;">The
fruit of dispassion is knowledge. That of Knowledge is withdrawal from sense
pleasures. Fruit of this withdrawal is the experience of the Blissful<b><i> Self
and peace is result of this experience.</i></b> Again it is stated that he who
has steady wisdom; who experience endless Bliss –who has forgotten the
phenomenal world- he is considered as <b><i>Jeevan Muktha. </i></b><o:p></o:p></span><br />
<span lang="EN-US" style="line-height: 115%;"><b><i><br /></i></b></span></div>
<div class="MsoNormal">
<span lang="EN-US" style="line-height: 115%;">All
our activities are called Karma. Karma is of three types. It is classified with
reference to past present and future.
Accumulated at the unconscious level of the mind are called Sanchitam
(acquired). Large number of vasanas within is this karma. Out of which few of
them become frutified and surge forth to express. Due to such vasanas we
express ourselves the way we do. This is called Prarabdha Karma. (Which has started yielding fruits?) Some of
the vasanas which are awaiting maturity and are yet to become effective are
called Aagami. Once realisation is achieved his Sanchitha and Aagami karmas are
destroyed. But this body being of
Prarabdha Karma that which is
result of past actions; which have already started yielding fruits; has to
continue existence till it exhaust by itself.
This body is the arrow which has already started from the mother’s womb
and has been aimed at the tomb. A
journey is from the Womb to Tomb. In that flight has started its career nobody
can stop it. All the three karmas leave only when the Ego is completely dead.
Vasanas affect Ego. The Ego is liquidated in the transporting experience of the
Infinite. <o:p></o:p></span><br />
<span lang="EN-US" style="line-height: 115%;"><br /></span></div>
<div class="MsoNormal">
<span lang="EN-US" style="line-height: 115%;">It
is said that the highest knowledge arises from the sincere contemplation upon
the meaning of the Upanishad mantras. By this knowledge immediately a total
annihilation of all sorrows born of “perception of change” take place. <b><i> Shraddha-unalloyed faith-devotion and practice
of meditation are the four factors mentioned in the Sruti that help a seeker to
attain Liberation.<o:p></o:p></i></b></span><br />
<span lang="EN-US" style="line-height: 115%;"><b><i><br /></i></b></span></div>
<div class="MsoNormal">
<b><i><span lang="EN-US" style="line-height: 115%;">When the
sense objects are conducive the situation is happy but when not conducive it is
miserable. Hence happiness and misery are the dharmas of the Ego and not related
to Atman- which is ever Blissful. </span></i></b><span lang="EN-US" style="line-height: 115%;"> <o:p></o:p></span><br />
<span lang="EN-US" style="line-height: 115%;"><br /></span></div>
<div class="MsoNormal">
<span lang="EN-US" style="line-height: 115%;">Invisible
with all the three Gunas (Satwa Rajas Tamas) without a beginning is Avidhya-
Maya which is power of the Lord. This is different from Prakruthi- Prapancham
and superior to their effect. It is the Avidhya which projects the entire
Universe. <o:p></o:p></span><br />
<span lang="EN-US" style="line-height: 115%;"><br /></span></div>
<div class="MsoNormal">
<span lang="EN-US" style="line-height: 115%;">Desire-anger-greed-hypocrisy-arrogance-jealousy-egoism-
envy etc. are the attributes of Rajas
from which the worldly tendencies of man
are produced. Rajas is therefore, the cause
for bondage in life. <o:p></o:p></span><br />
<span lang="EN-US" style="line-height: 115%;"><br /></span></div>
<div class="MsoNormal">
<span lang="EN-US" style="line-height: 115%;">The
veiling power –Maya- is the power of Tamas-which makes things appear to be
other than what they are actually are. <b><u>Hence Tamas </u></b>veils <b><u>Reality and Rajas create agitation in
the mind</u></b>. As a combination of
these two we see things which are not really
there. <o:p></o:p></span><br />
<span lang="EN-US" style="line-height: 115%;"><br /></span></div>
<div class="MsoNormal">
<span lang="EN-US" style="line-height: 115%;">Ignorance,
Laziness, dullness, sleep, inadvertence, stupidity etc. are the attributes of Tamo Guna.<o:p></o:p></span></div>
<div class="MsoNormal">
<span lang="EN-US" style="line-height: 115%;">Pure
Satwa is like clear water. – The light of self-get reflected in Satwa alone
like the sun it reveals the entire world of matter. Cheerfulness, the
experience of one’s own self. Supreme peace,
contentment, Bliss, supreme devotion to the Supreme Self are the attributes of
Satwa Guna.<o:p></o:p></span><br />
<span lang="EN-US" style="line-height: 115%;"><br /></span></div>
<div class="MsoNormal">
<span lang="EN-US" style="line-height: 115%;">He
who has deep devotion to the Sruti and who is established in his Swadharma is able
to attain purity of his mind. With pure
mind realizes the Supreme Self. By this knowledge alone is samsara is destroyed
root and branch. The Atman is to the extent the mind becomes steadily
established in the subjective Self; to
that extent it leaves its desires for the objects of the world. When all such
desires completely end then there is the clear unimpeached realisation of the
Self. Thus purified by constant practice when the mind merges with Brahman;
then Samadhi passes from the savi Kalpa
to Nirvi Kalpa stage- leading directly to the experience of the Bliss of
Brahman- the Non Dual. Therefore, with serene mind- the sense controlled-ever-drowning
the mind in the subjective Supreme Self; and by realising your identity with
the Reality-destroy the darkness created by the beginning –less nescience (Avidhya).
<o:p></o:p></span><br />
<span lang="EN-US" style="line-height: 115%;"><br /></span></div>
<div class="MsoNormal">
<span lang="EN-US" style="line-height: 115%;">Living
in solitude helps to control the sense organs. Control of senses serves to
control the mind and by controlling the mind the Ego is destroyed. This gives
the person an absolute Realisation of the Bliss of Brahman.<o:p></o:p></span><br />
<span lang="EN-US" style="line-height: 115%;"><br /></span></div>
<div class="MsoNormal">
<span lang="EN-US" style="line-height: 115%;">A person with the following
qualifications are
eligible to attain
the Bliss and would be able to
know the Reality-Truth- the Brahman.<o:p></o:p></span><br />
<span lang="EN-US" style="line-height: 115%;"><br /></span></div>
<div class="MsoListParagraphCxSpFirst" style="mso-list: l1 level1 lfo4; text-indent: -.25in;">
<!--[if !supportLists]--><span lang="EN-US" style="line-height: 115%;">1.<span style="line-height: normal;"> </span></span><!--[endif]--><span lang="EN-US" style="line-height: 115%;">Those who have completely
purged of all impurities of mind by
following prescribed methods like
Sama, Dama, Uparathi, Titiksha, Shraddha and Samadhana.<o:p></o:p></span></div>
<div class="MsoListParagraphCxSpMiddle" style="mso-list: l1 level1 lfo4; text-indent: -.25in;">
<!--[if !supportLists]--><span lang="EN-US" style="line-height: 115%;">2.<span style="line-height: normal;"> </span></span><!--[endif]--><span lang="EN-US" style="line-height: 115%;">Those who are averse to
the pleasures of the world which are ever changing.<o:p></o:p></span></div>
<div class="MsoListParagraphCxSpMiddle" style="mso-list: l1 level1 lfo4; text-indent: -.25in;">
<!--[if !supportLists]--><span lang="EN-US" style="line-height: 115%;">3.<span style="line-height: normal;"> </span></span><!--[endif]--><span lang="EN-US" style="line-height: 115%;">Those who minds are quiet
calm because of the reduction of vasanas.<o:p></o:p></span></div>
<div class="MsoListParagraphCxSpMiddle" style="mso-list: l1 level1 lfo4; text-indent: -.25in;">
<!--[if !supportLists]--><span lang="EN-US" style="line-height: 115%;">4.<span style="line-height: normal;"> </span></span><!--[endif]--><span lang="EN-US" style="line-height: 115%;">Those who take delight in
the study of the scriptures<o:p></o:p></span></div>
<div class="MsoListParagraphCxSpLast" style="mso-list: l1 level1 lfo4; text-indent: -.25in;">
<!--[if !supportLists]--><span lang="EN-US" style="line-height: 115%;">5.<span style="line-height: normal;"> </span></span><!--[endif]--><span lang="EN-US" style="line-height: 115%;">Those who are putting
forth the efforts and are striving to realise what they have understood.<o:p></o:p></span></div>
<span lang="EN-US" style="font-family: "Calibri","sans-serif"; line-height: 115%;">Those who have a burning desire for liberation-
M</span></div>
sapthagiri.http://www.blogger.com/profile/16194580513901944252noreply@blogger.com0tag:blogger.com,1999:blog-21682331.post-34363867436182509682011-08-28T14:18:00.000-07:002011-08-28T14:27:12.938-07:00COMPASSION OF THE LORD FOR DEVOTEESGod accepts the offering of the devotee of sin-less mind, and reciprocate the love of the devotee.
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<br />Patram Pushpam phalam Thoyam Yo mae Bakthya prayachathi
<br />Tat aham bakthyupahrutha masnaami prayataatmana:
<br />
<br />God says whomsoever offers to me with love a leaf, a flower, a fruit, or even water, I appear in person before that disinterested devotee of sin-less mind and delightfully partake of that article offered by him with love. Here the God’s only condition is that the sentiment of the devotee who offers any of these things should be absolutely pure and loving. The main ingredient required to the offerer are devotion , love, and gratitude.
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<br />To elucidate the above we may take the examples of “Draupathi of Mahabharatha”, “Indradyumna- the Gajendra”, “Devotee Sabari”, “Rantideva-the king”.
<br /><span style="font-weight:bold;">
<br />DRAUPATHI OF MAHABHARATA:- ( PATRAM- LEAF):</span>-
<br />During their exile in the forest, the Pandavas were passing their period of privation. Kaurava -Duryodhana and his associates known for devising means for their extirpation; on one occasion propitiated the sage Durvasa by his services and asked for a boon. The boon was to visit Pandavas in the forest and accept their hospitality with his all sishya ganas ( about ten thousand in numbers)He also specially requested the sage to go after Pandavas especially Draupathi has completed her meal for the day.
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<br />The plan Duryodhana thought was, that after Draupathi had taken her meal the special cooking vessel ( Granted to her by the Sun God -called Akshaya Patra ) would not yield any more food on that day. (The secret of the special cooking vessel is that it would yield food to any number of persons on a day till Draupathi complete her meal) Duryodhana thought that by not providing food to the guests, the same would invite the wrath of the short tempered ascetic; who would reduce the Pandavas to ashes, by his curse. The ulterior motive was thereby to finish off Pandavas. Sage Durvasa granted this boon without knowing the real motive behind this request.
<br />
<br />He appeared in the “ Kamyaka” forest where Pandavas were living along with his ten thousand pupils. After honoring the sage with due respect- Pandavas invited the guests for meals. Accepting their invitation Durvasa went to the nearby river for bath.
<br />
<br />The real situation was that all the Pandavas including Draupathi had completed their meals and the “ Akshaya Patra” was cleaned for the day. The much disturbed Draupathi to save her from any awkward predicament, prayed, invoking “Lord Krishna” and seeking His blessings to rescue her. Acknowledging the prayers of Draupathi – His devotee in distress-reached her place immediately. Greeting the Lord, she described to Him the predicament she was facing then.
<br />Lord Krishna asked Draupathi to bring the cleaned Akshaya Patra Vessel. He found a vegetable Leaf sticking somewhere in the vessel. Telling her that this single leaf is enough to satisfy all the three worlds- Lord the enjoyer of all sacrifices and offering immediately took-out the leaf and putting it into His mouth by uttering: - “Let God who is the soul of the universe and enjoyer of sacrifices derive satisfaction from this leaf”. He then asked Sahadeva to go and fetch the sage and his pupils for the meals.
<br />
<br />Meantime a strange thing happened on the riverside. The sage and his pupils felt that their stomach had become suddenly loaded and began to belch. Sage Durvasa coming to know of the situation stated as follows to his pupils. “Pandavas are extremely pious, learned, men of great moral stamina, and they are exclusively devoted to Lord Krishna. They can reduce us to ashes. My experience with Ambarisa is still fresh in my memory and I am terribly afraid of the devotees of Sri Krishna”. Hearing sage’s words all pupils dispersed in a haste and Sahadeva could find none in the river bank.
<br />After that Lord Krishna left for Dwaraka by stating that “ you Pandavas are all virtuous souls and those who are constantly devoted to such conduct never suffer”.
<br />
<br />INDRADYUMNAN- THE GAJENDRA (PUSHPAM- FLOWER):-
<br />
<br />Once Oppressed by the heat the Gajendra, the head of the herd along with other elephants reached the lake in the garden of “Varuna Lord, the Lord of water” in the Trikuta Hill. The name of the lake was “Rtuman”.
<br />In that lake lived an alligator. It immediately got hold of one of the feet of the Gajendra. Exerting all his strength the latter tried to dis-engage his foot from the alligator’s mortal grip; but without success. The tug of war continued for almost thousand years. Losing all hope on its strength’ the lord of the elephant at last sought refuge with the lord, calling Him as “ Aadi Moola” The Gajendra also offered a beautiful prayer to God – a very famous one called Gajendra Sthuti.
<br />To protect his devotee Lord reached the Trikuta Hill immediately. Seeing the Lord, Gajendra plucking a lotus flower from the lake presented to the Lord with following words. “ Narayana Akhila Guro Bhagavan Namaste” ( Lord Narayana O Supreme master offer my obeisance to you).
<br />
<br />Lord accepting the Lotus offered by the devotee with love, severed the head of the alligator with His “ sudarsana chakra”. In fact the elephant and the alligator both were in their curse. The Gajendra was a king of Pandya Desa and devotee of Lord Hari- His previous birth name was Indradyumna. Sage Agastya’s curse made him an elephant. The alligator was a Gandarva in his previous birth by name Hoo Hoo. He became an alligator by the curse of the sage Devala. Gajendra Sthuti or hymn consists of 28 slokas, in the Srimad Bhagavadam. Very much pleased with the devotional prayer- Lord says as follows: “whoever glorifies me early in the morning, every-day, with this Sthuti sung by Gajendra, will be taken out of the mundane/dream existence and at the time of their death, I will give him the wisdom relating to my truth”.
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<br />DEVOTEE-SABARI- PHALAM ( FRUIT):- Sabari though low born was great devotee of the Lord. She spent large part of her life in the forest of Dandaka serving sages. Sage Mantanga took compassion on her and imparted Holy names of Lord to pray for. So much was her devotion to Lord that the sage while leaving this mortal world told her that one day Lord Rama would come to her cottage and the very sight of Him would fulfill the purpose of her life.
<br />
<br />Awaiting His visit any time- any day, Sabari for many days swept the path, cleaned the court yard, prepared seats, and plucked fruits to be served to Him. One day the Lord Rama visited the cottage of Sabari. Overwhelmed with love, she found herself tongue tied, bowed her head at the lotus feet again and again. She then worshipped the Lord and placed fruits before Him, after testing and tasting each one for its sweetness. Praising her devotion in highest terms, the Lord accepted her worship and conferred the highest blessing on her, by partaking the fruits offered by her with love.
<br />KING RANTIDEVA- THOYAM ( WATER):- He was the son of King Samkruti. He was very compassionate, observing the woes and sufferings of the poor- he gave away all he possessed as charity. He was great devotee of Lord and found Him in every person. Later deprived of all wealth and reduced to utter destitution, the king led a life of extreme misery along with his family. On one occasion the king had to go without food for 48 days. On the morning of 49th day he got some ghee, rice, boiled milk, porridge and a pot of water. Prolonged complete fast has rendered the king and his family extremely weak. All their limbs were shaking.
<br />
<br />When king Rantideva was about to partake the food, a brahmana unknown to him approached him for food. The great devotee of Lord, Rantideva, who saw God’s presence everywhere, gave away a share of his food. After providing food to the brahmana, he was about to consume part of the food, when another unknown person approached him for food. He gave him a portion of the balance food. Meanwhile a third stranger along with dogs appeared before him to seek the left-over food. After giving all the food by way of alms, the king was left with only with a small pot of water. When the king was about to drink the same an out-caste appeared before him and sought for that water. Moved by compassion, the king uttered the following words: - “ I crave not from God the highest form of destiny with eight super human siddhis-faculties; nor even final beatitude. My only prayer is that dwelling in the heart of all beings I would rather undergo their sufferings of all embodied beings so that they may be relieved of misery”.
<br />
<br />He continued: “By offering the life giving water to this humble person, who is anxious to live, my hunger thirst, exhaustion, bodily sufferings, lowness of spirit, grief, depression, have disappeared”: Uttering the above words the king cheerfully gave the whole of remaining water to the out-caste.
<br />
<br />Quote: This story appears in Srimad Bhagavatham SkandaIX Chapter XXI Slokas12-13.
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<br />The above strangers were none other than Lords Brahma , Vishnu, and Siva. They were supremely delighted to observe the power of endurance and depth of devotion exhibited by the king and appeared before him in their actual forms. Though called upon to seek any boon, the king who had renounced all forms of worldly attachment and desires, did not ask for anything. Maya had no more – any power on Rantideva and he became one with the Self.
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<br />Note: Information taken from Tattvavivecani commentary – of Srimad Bhagavad Gita- Gorakhpur. 27th August, 2011.
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<br />sapthagiri.http://www.blogger.com/profile/16194580513901944252noreply@blogger.com0tag:blogger.com,1999:blog-21682331.post-82343613190939390622011-08-25T20:22:00.000-07:002011-08-25T20:23:13.684-07:00DISCIPLINE OF KNOWLEDGE DISPLINE OF KNOWLEDGE
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<br />Some by meditation behold the Supreme Spirit in the heart with the help of their refined and sharp intellect. Others realise it through the discipline of knowledge, and others, again through the discipline of action. These are the path to know- realise God and attain Mukthi. Hence Dhyana Yoga, Karma Yoga and Sankhya Yoga are the three principle upathi to know- realise and - attain God.
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<br />Meditation of the absolute, formless “Brahma”, viewed as identical with one’s self and the realisation of God as identical with one’s self. This is one of the ways to know God- the ultimate truth. This method is also can be called as Devotion/Bakthi etc.
<br />
<br />Performing all of one’s prescribed duties according to the spiritual injunctions in a dis-interested spirit and renouncing all attachment and reward is the second upathi. In the end this practicant who aims at unity with God; maintaining one’s own identity apart from God-realises “Brahma” as his own self.
<br />
<br />One can realise the absolute formless “Brahma”, who is truth, consciousness and Bliss solidified as identical with one ’s self. In the discipline of knowledge realising that the material objects are nothing but illusion, the follower of the path of knowledge gives up the sense of doer-ship in respect of all activities of the mind ,senses, and the body and ever established in identity with the all-pervading God. The follower of this path refuses to recognise the separate existence of anything else other than God.
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<br />This is also referred to as “ Sankhya Yoga”. This can be practiced only by qualified soul, who is endowed with the following four specific equipment
<br />
<br />1. Viveka or Discrimination
<br />2. Vairagya – Dispassion
<br />3. Sat- sampathi or Six fold riches
<br />4. Mumukshatwa- The quest for Freedom-liberation.
<br />
<br />VIVEKA:- Discrimination between real and the unreal , the eternal and the fleeting. This consummation of Viveka is attained by constantly sifting the self from non-self under all circumstances and in every object.
<br />VAIRAGYA: -(Mental detachment- Dispassion)- When discrimination is complete –awakening of dispassion follows; that is called Vairagya. “Raaga” or attachment is totally absent in dispassion.
<br />SAT-SAMPATHI ( SIXFOLD RICHES):- After discrimination and dispassion the practicant comes to acquire the following six fold riches of highest value.
<br />
<br />A. SAMA:- Complete subjugation-surrender-quiet and stillness of the mind.
<br />B. DAMA:- Complete mastery over senses and their finding no relish in the objects of enjoyment.
<br />C. UPARATI:- Withdrawal of mind from all worldly objects.
<br />D. TITIKSHA:- In the face of ‘dwandvas’- ( dual things of opposite)( such as heat/cold; pleasure/pain; honor/ignonimity) maintaining one’s balance of mind.
<br />E. SRADHA:- Unceasing faith in the existence of the self – as in something directly perceived .
<br />F. SAMADHANA:- Total absorption of the mind and intellect in the God.
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<br />MUMUKSHATWA – (LIBERATION) :- After attaining Viveka, Vairagya, and Sat- Sampathi one naturally seeks absolute freedom from the bondage of ignorance and withdrawing his mind from everything else.
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<br />Acknowledgement: Information taken from TATTVAVIVECANI-English commentary relating to Srimad Bhagavad Gita- Gita Press Gorakhpur Publications. 25th August, 2011.
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<br />sapthagiri.http://www.blogger.com/profile/16194580513901944252noreply@blogger.com0tag:blogger.com,1999:blog-21682331.post-30650935116519886902011-08-24T17:29:00.000-07:002011-08-24T17:44:26.639-07:00OUR DUTIES AS PER DHARMA SASTRASDUTIES AS ORDAINED BY OUR SASTRAS.-
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<br />Our Sastras have glorified Dharma in glowing terms. Dharma which protects this universe has been represented in the form of “BULL”. It had four legs in Sathyayuga, three legs in Threta Yuga, 2 legs in Dwapara Yuga. In the present Kaliyuga the bull has only one leg.
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<br />The four legs of Dharma are: - TRUTH- COMPASSION –TRANQUILITY AND NON-VIOLENCE.
<br />A. Truth presents itself in the following twelve forms.
<br />
<br />1. Uttering no untruth
<br />2. Keeping one’s promise
<br />3. Speaking Agreeable words
<br />4. Service to the preceptor( Guru)
<br />5. Strict observance of a vow
<br />6. Piety- dutiful
<br />7. Association with holy men
<br />8. Doing what pleases one’s parents
<br />9. External purity
<br />10. Internal Purity
<br />11. Shyness
<br />12. Keeping non possession
<br />•
<br />• B. Compassion -consists of six forms:-
<br />• 1.Benavolence- Helping others in need
<br />• 2. Charity-Giving Alms – Dhaana to deserving
<br />• 3. Sweetness in Speech- which is acceptable to all.
<br />• 4. Meekness- Submissiveness
<br />• 5. Modesty- Unassuming
<br />• 6. Evenness of temper.
<br />
<br />
<br />
<br />• C. Tranquility: - This is represented by thirty characteristics.
<br />•
<br />1. Non Jealously spirit
<br />2. Contentment
<br />3. Control of the senses
<br />4. Freedom from attachment
<br />5. Remaining silent
<br />6. Devotion to worship God
<br />7. Fearless-ness
<br />8. Boldness
<br />9. Steadiness of mind
<br />10. Absence of hatred
<br />11. Freedom from carving for anything and everything
<br />12. A resolute will power
<br />13. Abstaining from prohibited actions
<br />14. Equipoise in all opposites ( like honor -ignonimity)
<br />15. Praising others
<br />16. Practicing virtues
<br />17. Non-thieving
<br />18. Continence- Self restraint
<br />19. Fortitude-courage in adversity
<br />20. Forbearance
<br />21. Hospitality
<br />22. Practice of chanting God’s name
<br />23. Offering oblations in the sacred fire
<br />24. Visiting sacred places
<br />25. Service to noble men
<br />26. Knowledge of bondage and freedom
<br />27. Spirit of renunciation
<br />28. Endurance at every stage
<br />29. Absence of stinginess
<br />30. Absence of Dull witted-ness
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<br />D:Ahimsa- Non Violence:
<br />1. Control over one’s squatting posture
<br />2. Abstaining from infliction of pain on others through speech –body-action
<br />3. Piety- pureness
<br />4. Hospitability
<br />5. Wearing a look of serenity
<br />6. Regarding all as God’s creation and feeling of oneness with others.
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<br />Just as a little deviation from virtues is fraught with great danger; even so a little practice of the “dharma” protects from great fear. Hence everyone should perform one’s duties consistent with his grade in society and stage in life.
<br />Acknowledgement: Above information are extracted from Tattvavivecani-English Commentary on Srimad Bhagavad Gita by Gorakhpur publications.
<br />Dated 24thAugust, 2011.
<br />sapthagiri.http://www.blogger.com/profile/16194580513901944252noreply@blogger.com0tag:blogger.com,1999:blog-21682331.post-14955176437294647652010-08-17T10:54:00.000-07:002010-08-18T10:15:57.205-07:00SOME USEFUL INFORMATION RELATING TO VEDA AND VEDANGASSOME IMPORTANT USEFUL INFORMATION:-<br /><br />Veda Mantras are “Prapanja Chaithanya”. The ultimate truth.. This should be chanted with imbibed “9” swaras with rishta only. It cannot be chanted anywhere. It is reported that our four Vedas were having 1180 sakaas. They are as under:<br /><br />Rik Veda – 21 Yajur Veda 109 (Krishna Yaurveda—94 Sukla Yajurveda- 15)<br />Sama Veda- 1000 Adharva Veda –50.<br /><br />Rig Veda mantras hymn to invoke various deities. Yajurveda Mantras are used for sacrifices. Sama Veda mantras are the Rig Veda mantras sung in musical form. Atharva Veda mantras are used in sacrifices to avert calamities and to destroy enemies. While dividing Vedas Veda Vyaasa has chosen Paila for Rig Veda. Vaisampaayana for Yajus, Jaimini for Sama, and Sumanthu for Atharva Veda.<br /><br />Of the above said 1180 sakaas only about 11 sakaas are reported to be available now. They are:<br /><br />RIG VEDA: <br /><br />SAKAAS: - SAKALA AND SANKHAAYANA. <br /><br />SAMHITHA/BRAHMANA/AARANYAKA: - AITHREYA AND KAUSTIKI <br /><br />UPANISHAD:-AITHAREYO UPANISHAD AND KAUSTIKI.<br /><br />YAJURVEDA:<br /><br />SAKAAS: TAITAREEYA- MAITRAYANEEYA-KANVA-MADHYANDINA<br /><br />SAMHITHA/BRAHMANA: - TAITAREEYA AND SATAPATHA<br /><br />AARANYAKA: TAITAREEYA AND BRUHADARANYAKA<br /><br />UPANISHAD:-TAITAREEYA- SWETHASWATARA-KATHAO-EESAVAASYO-<br />BRUHADARANYAKA-MAITRI<br /><br />SAMA VEDA:-<br /><br />SAKAAS: RANAYANEEYA-JAIMINEEYA- KAUTHUMA<br /><br />SAMITHA/BRAHMANA:-PANCHAVIMSA-AARSEYA-VAMSA-TALAVAAKARA<br />DAIVATA- JAIMINEEYA-SADVIMSA- MANTRA-CHAANDOKYA-SAMAVIDHANA-SAMHITHOUPANISHAD.<br /><br />AARANYAKA: NIL<br /><br />UPANISHAD: - KENO UPANISHAD AND CHAANDOKYA<br /><br />ATHARVA VEDA:-<br /><br />SAAKAS: - SAUNAKA & PIPPALAADA<br /><br />SAMHITHA/BRAHMANA: - GOPATHA<br /><br />AARANYAKA: - NIL<br /><br />UPANISHAD:-MUNDAKA- MAANDOOKYA- PRASNA.<br /><br />It is reported that of the above only some of the sakaas are available or in use now. Each saaka has got four divisions such as Samhitha- Brahmana- Aaranyaka- Upanishad. Again of the available sakaas, only for Taitareeya Saaka all the above four division of mantras are available. Over the years we have lost many of our sakaas as no mantras have been preserved in writing in those days. In those days parting of knowledge was by sruthi and smruthi.<br /><br />The important Mahaa Vaakyas of the four Vedas are:<br /><br />Rig Veda: “ Prajnanam Brahmma’ Yajus:-“Aham Brahmmaasmi”<br />Sama Veda: ”Tat twam asi” Atharva Veda: “ Ayam aathma Brahmma”<br /><br />After four Vedas next come six Veda-angas. They are Siksha, Vyaakaranam,<br />Chandas- Niruktha- Jyothisha- Kalpa.. They represent 1. Teaching of Veda Mantras-2.Grammar-3.(Method-maatra- metre)4.Kosa-origin of words- (5) Time (6) Method of doing pooja-sacrifice-offering etc.<br /><br />Mimamsa, Nyaaya, Purana, Dharmasastra are the four Upa angas.<br /><br />Ayurveda, Artha sastra, Dhanurveda, Gandharva Veda are the four 4 Upa Vedas.<br /><br />Thus 4 Vedas, 6 Veda Angas, 4 Upa Vedas and 4 Upa Angas consist of 18 type of Vidhyaas.<br /><br />Each Veda Saaka has got Kalpasutras- which are used to conduct/perform sacrifices. They are different for each Veda followers. In Krishna Yajurveda there are Kalpasutras like AAPASTHAMBA- BAUTHAYANA- VAIKHANASA- PANCHA RATRA- SATHYASAADHA- BHARATWAJA. ETC.<br /><br />In Rig Veda followers use AASVALAYANA AND SAKKHYANA SUTRAS.<br /><br />Sukla Yajur Vedees follow: KATYAYANA SUTRA<br /><br />Sama followers use any one of the following Sutras:<br />Jaimini, Talavakara, Ranayaneeya,Kautuma,Drahyayani.<br /><br />Gruhya Sutras and Srautha Sutras are also useful for performance of rituals.<br /><br />Hindu texts of Tatwajnana- metaphysics prescribe three important scriptures as Prasna Thrayee. They are Bhagavath Geetha—Upanishad- Brahmma sutras.<br /><br />There are 5 types of Karmas: -<br /><br />1. NISHIDHA KARMA:- Stealing- telling lies, killing etc<br />2. PRAYASCHITA KARMA:- Chandrayana- Kruchram etc.<br />3. KAAMYA KARMA:- Jyothishtoma-putra kameshti etc.<br />4. NITHYA KARMA:- Sandhya,Japa, Devatha Poojanam etc.<br />5. NAIMITHIKA KARMA:- Annual Sraadha,Grahana Tharpanam etc.<br /><br />There are four types of Saadhana called Saadhana chatustaya<br /><br />Viveka--- Vairagya—Samaadi—Mumukshatwa. Under Samaadi- there are 6 types of classification i.e Sama—Dama- Uparati- Titiksha—Sradha—Samadhaana<br /><br /><br />1. Prakruthi- The one and the only material cause for the entire universe.<br /> “OM” :- Om ithi Eakasharam is Brahmma<br /><br />2. Aswini Devas are two in numbers... Our mind is covered by two power’s of Ignorance( Ajnana) . They are Aavarana and Vikshepa. Aavarana covers Jiva’s real nature and causes samsaara. Vikshepa is responsible for all creation starting with Aakasa. Ramayana and Mahabharatha are two ITHIHASAS. They have been created –written - during the life time of the Characters in them and also obtained the approval of the Main characters in them- for their authenticity.<br /><br />3. Brahmma Vishnu Siva ( Thrimurthees)<br /> Saraswathi Lakshmi Parvathi ( Trisakthees)<br /> Jagrat Swapna Sushupthi ( Three Avasthas)<br /> Satwa Rajo Tamo ( Three gunas)<br /> Vata Pitha Khapha ( Tri-Doshas)<br /> Aadhi Deivika Aadhi Boudika Aadhyatmika ( Tapa Thrayas)<br /> Upanishad Brahmma Sutras Bhagavath Geetha ( Prasthana Thrayee)<br /><br />4.<br /> Rig- Yajur- Saama - Atharva ( Vedas)<br /> Krutha- Treta- Dwaapara- Kali ( Yugas)<br /> Brahmmacharya-Gruhastha-Vaanaprastha-Sanyas ( Aasramas)<br /> Samhitha- Brahmmanam- Aaranyakam- Upanishad ( Veda Division)<br /> Brahmana- Kshatriya- Vysya- Sudra ( Varnas)<br /> Viveka- Vairagya- Sama- Mumukshatwam ( Saadhanas)<br /> Mimamsa Nyaya- Puranas- Dharma Sastras ( Upa –Vedangas)<br />Ayurveda- Dhanurveda- Artha Sastra-Gandharva Veda( Vidhyaas )<br /><br />5.<br /><br /> Space Air Water Earth Fire (Five elements)<br /> Sound Touch Flavor Smell Form (Tanmaatras)<br /> Ear Skin Tongue Nose Eye (Jnana Indriyas)<br /> Vaak Paani Paada Paayu Upastha ( Karmendriyas)<br /> Dung Urine Ghee Milk Curd (all ingredients from one cow)<br /> ( Panchagavya)<br /> Praana Apaana Vyaana Udhaana Samaana (Pancha- Praana)<br /> Annamaya- Pranamaya-Manomaya-Vignanamaya<br /> Aanandamaya ( Pancha Kosas)<br /><br /><br />6.Ganapathyam,Souram,Koumaram,Sivam,Saaktham,Vaishnavam. These are the six types of Worship of God. They are upaasana relating to God Ganapathi,Sun God, Subramanya,Siva, Devi and Vishnu respectively.<br /><br />Siksha, Vyaakaranam, Chandas, Niruktham, Jyothisha, Kalpa are 6 veda angas.<br />They are related to Education, Grammar, Maatra, Kosa, Time and Pooja method<br />Respectively. <br /><br />Upakrama, Upasamhara, Abhyasa, Apurvata, Phala, Arthavaada are the ways to determine the vedic pronouncement. i.e Beginning of the work, concluding of the work, practice, idea mentioned for the first time, benefit/result, treating the matter as subject of the work-- respectively.<br /><br />Yachanam, Yaachanam, Adhyayanam, Adhyaapanam, Dhaanam, Prathigraham are the 6 duties of a Brahmin.<br /><br />Six attributes of Bhagavan are: Power to command everything( AISWARYA)<br />To defeat the enemies ( VEERYA) ; Unobstructed knowledge of every thing (JNANA); Un limited wealth and prosperity (SRI) ; Non attachment to prakruthi and material objects (VAIRAAGYA) ; Fame ( ( YASAS). <br /><br />7. Saptha Chiranjeevees are :- Aswathama, Maha Bali, Veda Vyasa, Hanuman, Vibheeshana, Krupacharya, Parasurama.<br /><br />Saptha Rishees:- Athri, Bruhu, Kutsa, Vasista, Gauthama, Kaasyapa, &Angirasar. <br /><br />Saptha Samudras:- Lavana, Ikshu, Sura, Sarpi, Dadhi, ksheera, Sudha Udakam<br /><br />Saptha Chandas:- Gayathri, Usnik, Anushtup, Bruhathi, Pankthi, Trishtup, <br />Jagathi- denoting no of letters 24, 28,32,36,40,44, & 48. These are called <br /> Veda Chandas.<br /><br />Saptha Dweepam ( Islands):-<br /><br />Jambu, Plaksha, Kusa, Krouncha, Saaka, Saalmali, & Pushkara ( We are in Jambu Dweepam).<br /><br />Saptha Kalpams:- Paarthiva, Koorma, Pralaya, Anantha, Svethavaraaha, Braahmma, and Savithra..We are now in 5th Kalpa called Svetha Varaaha Kalpa.<br /><br />Apart from the above connected to this number are many others: Example: Vyakruthees , Swaras, VIBGYOR Colours etc.<br /><br />8. Brahmmas’ creation are of 8 types: They are Gods, Manes, Demons, Gandharvas,<br />Apsaras, (Yakshas- Raakshasas) , ( Siddhas- Charanas- Vidhayadharas)-( Bhootas – Preethas-Pisachas) and finally Kinnaras ( Kimpurshas)<br /><br />8 Aathma Gunas required for a person are : Compassion, Patience, Freedom from Jealousy, purity ( cleanliness) not being obstinate, keeping cool-mind, non- covetousness, desirelessness, ( in other words they are Daya, Shanthi, Anasuya, Soucham, Anaayaas,Mangala,Akaarpanya, Aspruha).<br /><br />Ashta Vasus: - Dharan (Aapa :) Dhruvan Soman, Ahan (Dharman) Anilan, Analan, Prathyooshan, Prabhasan <br /><br />Ashta Sidhis are: Anima ( reducing the body to the size of atom).Mahima( Magnifying the body to gigantic size), Laghima ( extreme lightness of the body, Praapti ( establishing contact with the senses of the entire creation in the form of deities presiding over the senses) Praakamya ( the capacity to enjoy pleasures heard of and enjoyable only in heaven and the subterranean world) Isitva( the capacity to arrest maya and the potencies from functioning ) Vasitva ( absence of attachment to pleasures of the senses), Kamavasayitha ( by which one is able to enjoy whatever pleasure he desires in the highest measure).<br /><br />Material used for fixing deities during JeernoDharana Kumba Abhishekam usually conducted once in 12 years is ashta dravyas. They are : Kadukka Aamla, conch powder, filtered-nice sand, Kol Arakku, cotton, Kozhy paaral, Chenchilyam- The above are mixed with Butter.<br /><br />Eight types of marriages are: Brahmyam, Deiva ( offering kanya during sacrifice to Ritvik), Aasra ( given to sages for their help) Prajapathyam ( to beget children),<br />Aasuram, Ghaandharvam, Raakshasam, Paisacham.<br /><br />Nava Grahas are 9 in numbers. They are allotted each week day- but Rahu and Kethu were also to be accommodated along with them. Accordingly each one them were given 1/8 portion of the day ( hence each one got one and half hours on each day). Navagrahas are not main deities meant for worship. They are only Upa- Devathas to main deities like Siva and Soorya Narayana..<br /><br />Our Sareera consists of Nava Dwaaras: They are Nose (2), Eyes (2) Ear (2) Mouth, Paayu and Upastham ( One each)<br /><br />Our Bhu Loka consists of Nava Khanda: They are:-Indra, Kaseru, Thaamra,<br />Kapasthi, Punnaga, Gandharva, Soumya, Varuna, Bharatha. We are living in Bharatha Khandam.<br /><br />We have got 9 types of years. They are: Bharatha, Kimpurusha, Hari, Ilavruthu, Bhadraasva, Kethumaala, Hiranyaka, Ramanaka, Guru varusham etc. Of the above we use Bharatha Varusham. <br /><br />We have nine types of Varusham Maanam. They are Brahmma Maanam, Deiva, Bilya, Prajapathya, Bharhaspathya, SOURA MAANAM, CHANDRA MAANAM, <br />Saavana, Nakshtra Maanam. Mainly Soura and Chaandra Manaas are followed. Sourya Maanam is based on Soorya Sidhanta and here Sun God is given all importance. Chaandra Maanam followers give importance for the strength of the Moon. Hence after Amavaasya day ( Pradhama) when the moon is starting to gain power is considered as auspicious. As the Moon’s strength is more in the night some of the Chaandra Maana followers perform functions like marriage etc in the night. <br /><br /> Sourya Maana followers a day is divided into five parts. They are Praadha Kaala, Sangava Kaala, Madhyanna Kaala and Aparaanna Kaala, Saayam Kaala. Sangava Kaala is approximately from 8.am to 10.am which is considered as good period to start all good karmas. Like Aayushya Homa, Other Santhi Karmas etc. Sraadha Karma and other Apara karmas should start after Sangava Kaala and should end in the Aparaanna Kaala. <br /><br />10. We have ten dik paalakars ( Directional Deities):- who are protecting us from all the 10 directions.<br /><br />They are Indra ( East) Agni ( South East) Yaman ( South) Nairuthi( South West)<br />Varunan ( West) Vaayu ( North West) Soman ( North) Eesaanan ( North East).<br />Brahmma ( above) Vishnu ( below). For construction of building as per Vaasthu Sastra the above directions taken for consideration.<br /><br />Dasa Avatharam: Matsya, Koorma, Varaaha, Narasimha, Vaamana, Parasurama,Sri Rama, Balarama, Sri Krishna, and Kalki.<br /><br />11. E ka Dasa Rudras are as under:-<br /><br />Mahadeva, Siva, Rudra, Sankara, Neelalokhitha, Esaanar, Vijayar, Bheemar, Devadear, Bhavothbhavar, Aadithyar.<br /><br />Vaamadevar, Jyeshtar, Sreshtar, Rudrar, Kaalar, Kalavikaranar, Balavikaranar, Balar Bhalapramadhanar ,Sarvaboothadamanar, Manonmanar.<br /><br />Manyu, Manu, Mahinasar, Mahaan, Sivar, Ruthadwajar, Uggrarethar, Bhavar, Kaalar, Vaamadevar, Druthavrathar.<br /><br />There are 12 YAMAS AND 12 NIYAMAS:- They are:<br /><br />Yamas: Harmlessness, Uttering only that which is wholesome, and agreeable, Abstaining from theft, Absence of attachment, Modesty, Non accumulation of possessions, Faith, Chastity , Silence of speech, Firmness, Forgiveness, Fearlessness. <br /><br />Niyamas:- Cleanliness of body by bath, Purity of mind, Muttering Gayathri and other texts, Austerity, Pouring oblations into the sacred fire, Reverence for the true religion, Hospitality, Worshipping God, , Visiting sacred places, Working for the benefit of others, Contentment, Service to the preceptor.<br /><br />Dwaadasa Aadithyas are: Vivaswan, Aryama, Poosha, Twashta, Savitha, Bhagar, Daadha, Vidhadha, Varunar, Mitrar, Indrar, and Urukramar.<br /><br />Viswedevas are thirteen in numbers.<br /><br />We have as per scriptures 14 lokas: They are Bhu, Bhuva:, Suva:, Maha:, Jana:, Tapa:, Sathya, ( in the ascending order above the earth.) Atala, Vitala, Sutala, thalatala, Rasaatala, Mahaatala, Paatala ( in descending order below the earth)<br /><br />We have 14 Manwantharas: They are: Swaayambhuva, Swaroochisha, Uttama, <br />Taamasa, Raivatha, Chakhusha, Vaivaswatha, Savarni, Daksha Savarni, Brahmma Savarni, Dharma Savarni, Rudra Savarni, Deva Savarni, Indra Savarni. ( we are in the Vaivaswatha Manwantharam now)<br /><br />Shodasa Upachaara Pooja means; Pooja with 16 angas: i.e Dhyanam, Aavahanam, (Aasanam,) Paadhyam, Arkyam, Aachamanam, Madhuparkam, ( Snaanam, After Snaana Aachamanam) Vastram,( Abharanam, Yagnopaveetham), ( Gandham-Kumkumam-Akshata) Pushpa Archana, Dhoopam, Dheepam, Naivedyam, Tamboolam, Karpoora Neeranjanam. ( Swarna pushpam, Mantra pushpam, Pradakshina Namaskarams, Sthuthi Slokas, Individual Prarthana, Chatra Chaamaradhi Samarpanam-Ending Pooja Samarpanam etc are also part of the pooja Vidhana)<br /><br />Our Linga Sareera has got 17 limbs.<br /><br />There are 18 sidhis ( for attainment) Eight are mentioned relating to No. 8.<br />The other 10 number Sidhis are :- Absence of hunger, thirst, & Old age; The capacity to see distant things, Capacity to hear from unusual distance , Moving at any speed, Taking any form at will, Leaving one’s body at will, Participation in the sports of Gods, Attaining any desired object, Exercising unobstructed authority anywhere.<br /><br />There are 18 purnas. They are: Matsya, Maarkandeya, Bhavishya, Bhagavatha, Brahmma, Brahmmanda, Brahmma Vaivartha, Vaamana, Siva, Varaaha, Vishnu, Agni, Narada, Padma, Linga, Garuda, Koorma, Skaandha.. Apart from the above there are 18 upa puranas also.<br /><br />As per scriptures we have 19 Maha Oushadhees like, Sanjeevani, Vrana, Viropani etc.<br /><br />Our Body has got 21 Very important parts according to Ayurveda Sastra.<br /><br />They also mention about 23 types of diseases like Jwar, Athisaaram, Vish Jwaram etc.<br /><br />Mind, Budhi, Ahamkara, Chitta along with 5 organs of Perception, 5 organs of action, 5 subtle elements and 5 gross elements make 24 Prakruthi Tatwas<br /><br />Nakshatras are 27 in number. But as per veda we have 28 stars. In the last pada of Uttara Aashada and first Pada of Sravana a star by name “ ABHIJIT” is situated..<br /><br /> There are 31 Lokas as per scriptures. Apart from the 14 mentioned some where in this article, the following lokas also forms part of the 31 lokas. They are:<br />Vaikunta, Radha, Go-loka, Manidweepa, Maha Kaalapura, Sivapura, Ganesha Loka, <br />( 7 Sub-heavns). Ayodhya, Madhura, Maya, Kasi, Kanchi, Avanthika, Dwaraka ( These 7 forms Bhu Loka Vaikunta) Kailasa, Manasasarovar, Meru ( Three Brahmma Lokas).<br /><br />Thirty Three devathas are Ekadasa Rudra, Dwadasa Aadithyas, Ashta Vasus, Aswinidevas, and Prajapathi.<br /><br />As per Scriptures there are 49 Maruth Ganas, Fifty are the letters we have. <br />The first letter came out through God’s nose was “OM”. From Omkara 49 other letters came. They are 25 consonants from ( Ka to Ma) 16 Vowels from ( Aa- Aha:) 4 aspirants ( Sa –Sha- Sa -Ha ) 4 Semi Vowels ( Ya –ra-la-va ) . It is reported that Vedic metres are made of these sounds. <br /><br />Note: The above given list is not complete in many respects. Only an attempt has been made for easy reference. Your suggestions- comments- criticism are most welcome. Please mail your comments to vv.venkitaramani @ gmail.com<br /><br /><br /><br /><br /> <br /><br /><br /><br /><br />.sapthagiri.http://www.blogger.com/profile/16194580513901944252noreply@blogger.com0tag:blogger.com,1999:blog-21682331.post-81729581350826745112010-08-09T10:28:00.000-07:002010-08-18T10:20:11.337-07:00DARSA SRAADHAM & AMAVAASYA THARPANAMDARSA SRAADHAM - AMAVASYA THARPANAM & ITS IMPORTANCE<br /><br /><br />Indebtness to Devas, Rishees, and Manes are the three types of indebtness each<br />one is acquiring at the time of one’s birth. This is apart from three thaapathrya- sins of aadhi deivika, aadiboudhika, aadhyathmika.<br /><br />Of the above Devas indebtness can be mitigated by performing Veda parayana. Indebtness to Rishees can be cleared can be pleased by offering of tharpanam. The third one to manes can be pleased by proper conducting of Annual Sraadham and by offering of tharpanam/libations to them on important occasions as ordained in our scriptures. Performing of Sraadham; Tharpanam should be with utmost devotion and offering of Dakshina should be in compatible with one’s financial status. <br /><br />“Curse” is the only instrument the “Asrumukha” manes are capable of using when they are displeased with their offsprings. So we should not earn the wrath of our ancestors. There is a saying in Tamil that “ Pithrusapamum Pitha Vattayum<br />Maarathu” <br /><br />Hence to please the manes giving tharpanam to them on important occasions are very essential. The important occasions are: AMAVASYA UTTARAYANAM,<br />DAKSHINAYANAM, MAHALAYA PERIOD, SANKRAMANAM, FIRST DAY OF EACH MONTH WHEN THE SUN CHANGES THE RASI, ECLIPSE DAYS, apart from after Sraadha tharpanam.<br /><br />On every Amavaasya day one has to perform the ritual of Darsa Sraadham apart from offering of Thila Tharpanam. The amavaasya tharpanam matter under discussion here is as ordained in Krishna Yajurveda-Taittareeya Saakha- related to Aapasthamba sutra. Though there may not be much differences in the important aspects of this ritual- as per other sutras- some variations are observed and as practiced according to their Desa-kaala-anushtanam etc.<br /><br />A gruhatha has to perform 96 sraadham rituals in a year. They are amavaasya day 12,sankramanam( new month beginning) 12, Manwantharam 14, Ugaadi- 4, Mahalayam-16, Vyaatheepatham 13, Vaidruthi 13, Anwashtaka12. It may practically not possible for one to conduct all the above in the present day situation. On the above occasions each one has to perform sraadham to manes and offer libations - water mixed with seasame seeds ( Black Thila seeds) with appropriate mantras.<br /><br />The “ Pithru” Sabdha means protector or Samrakshaka. Apart from the birth giving father; Guru, Eldest brother, one who provides food, one who protect a person etc are also coming under classification as father. In sruthi and smrithi one’s forefathers i.e Manes have been classified as “para” “Madhyama” “Avara”. They are also respectively called as Somapar, Barhishadar, Agnishwathar. Persons who have left this world after performing Soma Yaaga are called “ Somapar” One who has performed only Havir Yaaga and attained pitru loka is called “ Barhishadar” .Ordinary mortals, who have not performed any Yaaga ( sacrifice) are called “ Agnishwathars” after their death.<br /><br />Our scriptures state that the manes are in contact with our Manushya Loka based on the “Rithus” ( Seasons- 6 in Nos).The loka of manes is reported to be in the back side of moon- which is never visible to us. After death jeevathma is taking up a different form/sareera/Roopa. The praana of jeevathma take up the form “ Athi Vaahikam” which is very minute form and moves away from the Parthiva Sareera. This Sookshma Sareera by accepting the offerings of “Pinda” “ Thilodhakam” “ Vaasodhakam” etc .for the first 10 days after death become a body by name “Bhogadeha”. This Bhoga Sareera after traveling 12 months reaches Chandra Mandala. By performing “ Sapindee Karanam” at the end of the 12th month, the Jeeva in the Preetha Roopa attains Bhoota Roopa - and become eligible to receive the offerings of the food in the Sraadha rituals. In practice the “ Sapindee Karanam” ritual is performed on the 12th day itself- by considering each day as one month.<br /><br />Sraadha means ritualistic and symbolic propitiation of the manes. This should be conducted at a proper place, in a proper time, by giving “Dhaanam” (Gifts) with full devotion- to deserving Brahmins. Conducting Sraadha ritual was first ordained by “Manu”. Sraadha Ritual are classified as Nithyam , Naimithikam, and Kaamyam. Sraadha performed every year for the manes, and on Amavaasya, Mahalayam are examples of Nithya Sraadham. Preetha Sraadham, Ekothishta Sraadham, Sapindeekaranam, Grahana Sraadham etc are examples for Namithikam. Conducting of Sraadha on a specified day or thithi by praying for “ Puthra Prapthi” “ Vivaha Prapthi” “ Swarga Prapthi” etc would come under Kaamya Sraadham.<br /><br />After death the deceased attains Pitru loka and become devathas like Vasu, Rudra, or Aaditha according to sthana of the individual- as Pitru, Pithamaha, Prapithamaha, Pituprapithamaha or Mata, pithamahi, Piturpithamahi, Piturprapithamahi etc. <br /><br />We believe in the rebirth of the deceased Jeeva- according to one’s praarabdha Karma. According to the Papa Punya each individual is taking rebirth as on of the 84 lacs types of Jeeva rasi in the earth. While conducting rituals we invoke the manes by their respective Roopa, Gothra and name with appropriate mantras- and offer “Havis” in the Homa, and also offer “Pinda” and “Thilodhakam”. All these offerings are carried by the devathas like Ashta Vasus (8)—Ekadasa Rudras (11) Dwaadasa Aadithyas (12) to the respective pitru loka and delivered to them as appropriate “energy” required to the respective Sareera one has taken after rebirth..(The above 31 lords along with two aswini devathas become the pivotal 33 devathas- each one has one crore updevathas thus forming group of 33 crores devathas- Mupathi Mukkodi Devaganas).<br /><br />In Darsa Sraadham the word “Darsa” means “ to Meet”. When the Sun is visible in the other part of the moon that is the meeting day of the sun and the moon. .This day is called by the name as “darsam” or amavaasya. The word “Ama” means together and Vaasya means to live. Hence live together is the meaning of Amavaasya. Living together of the sun and the moon. This happens once in lunar month. Therefore one lunar month is considered as one day in the pitru loka. Offering libation to the manes ( after Sangava Kaala- i.e after 10.00am) on this day as ordained in our sruthi/smrithi is considered as very auspicious. Conducting of Darsa Sraadham and offering of Tharpanam along with blades of darba (Kusa) grass and with water and Thil seeds is considered as providing of food and water to the departed souls. Thereby every day food is ensured to the manes. Manes in turn would be pleased with their offsprings and Bless them with all good things.<br /><br />We worship manes upto 7 past generations. The manes beyond last three generation of manes are called “Naandhi Muka Manes”. The word “Nand” means happiness,Abyudayam, Unnathi etc. Hence Naandi Muka Sobhana Manes would always bless their great great grand children- when they are remembered and worship them on all important occasions. For them we never offer separate “Pindam” in the rituals of Sraadham etc. They are pleased with the small portion of “annam” sticking in the hand of the Karta- at the time of “Pinda Pradhanam” This portion of the annam is called “Lepa” annam.<br /><br />During Mahalaya Period we invoke “Karunika Manes” They include all manes in the father side and in the mother side, Guru, friends, etc. <br /> <br /> The word Tharpanam is derivative of Sanskrit word called “ THRIP” which means “ to please “ .We understand that all “Sthavara” & “Jangama” Jeevas expect offering of water from the Brahmins, who pray for the welfare and wish for the well being of the entire world. Tharpanam without sesame seeds and Kusa grass done daily after Brahma yagnam is also equally important as the same provide food to all manes. The word ”Swadha” is used in the mantra while offering libations. Strength” “food” “Dravya” “water” etc are the meaning attributed to this word. ( Swaaha is the wife of Agni Lord while Swadha is the wife of Manes).<br /><br />Sraadha Karma should be performed with utmost devotion and by offering of food, Dravya, Dakshina etc. If one cannot perform the “Paarvana Sraadha”-one can perform the same as “Aaama Sraadha”. In this Sraadha one is providing only Dravya and Dakshina for the Brahmins. No food is offered here. Hiranya Sraadha is the third method to perform the sraadha.Here one is providing only Dakshina to the Brahmins. After conducting the ritual of Darsa Sraadha one has to complete the same by conducting of Sraadha anga tharpanam. Now a days as we may not be able to get a purohit to conduct the Darsa Sraadham according to one financial capacity and because of time constrains- on every Ama Vaasya day – mostly the present day generation conduct the ritual of Tharpanam only.<br /><br />The brief meaning of the Amavaasya mantras are as under:-<br /><br />AAVAHANAM: Mantra starting with” Aayatha pitara: Souwmyo ‘….<br /><br />Here we invoke the manes in the koorcha/s. Mantra addresses Manes as under:<br />After conducting Soma Yaga and obtaining the title of “ Barhishad” “O” Manes come to earth through the prestigious path and Bless us with children, wealth, Long life etc. <br /><br />AASANAM: Offering of Seat to the Manes. Mantra: “ sakrutha chinnam barhi…”<br /><br />Cut only once “O” the Darba Grass- please become very soft and appropriate Aasanam /seat for our manes. We also offer you archana by Sesame Seeds.<br /><br />THARPANAM TO VASU LOKA MANES: <br /><br />Mantra starting with : “Udheeratham Avara Uthparasa”(First Rik)…….<br /><br />By not performing any of the samskaras- for purification of the body-soul- some of the manes would not reach the Pitur Loka. Some of them after conducting Sroutha karmas properly reach the upper world reserved for them after their death. They are called “uttamas”.<br /><br />Some of them, who have conducted only Smaartha Karmas reach the middle Loka. They are called “ Madhyamas”: Let all of them accept this “Havis” offered and shower their blessings . Let them protect us and not do any harm to us and our children. <br /><br />I offer this “Tila udhaka “as “annam” to manes. Let Swadha Devathas carry them to our manes in the Vasu loka.<br /><br />Mantra:”Angiraso na: pitharo…… ( Second Rik)<br /><br />Vasu Loka manes are also called by names known as Angiras, Adharvas, Bhuk, etc. Let all of them become eligible to get soma rasas . By becoming Yagna Bhuk - let them bless us. Let us also become eligible to get all good things by the blessings of the soft hearted “Vasus” <br /><br />Mantra: “Aayanthu na: pithara: Somyaasa: agnishwathaa:…..( Third Rik):--<br /><br />Let the manes “Agnishwathaa”: , who have become eligible to obtain Soma Rasa come to earth through the path travelled by “ Devas”. We offer this “Swadha- Annam” in the form of water with sesame seeds ( Thila udhakam). Let them get happiness by this food and bless us with all good things in life.<br /><br />RUDRA ROOPI MANES: Mantra: “Oorjam Vahanthi Amrutham…(Rik No. 4)<br /><br />Prayer to the relative devathas to carry and supply to the manes the food we offer- in the form of energy required to them, in the appropriate form. The same may be in the form of Amrutham, Ghee, Milk, Soma rasa, or intoxicating drink.<br /><br />Mantra: “Pithrubya: Swathavibha: Swadhanama” :….( Rik No: 5)<br /><br />Let the Thila theertha offered with “ Swathakara” become “annam” or energy as required by the manes. Our namaskarams to them.<br /><br />Mantra:” Ye cheha Pithara: Ye Cha neha” :……( Rik No.6)<br /><br />“O” Agni Lord, You know all the manes, who are here , who are not here, who are far away from here. We pray to you to carry the food “Havis” to manes wherever they are so that they would be pleased with us.<br /><br />AADHITHYA ROOPI MANES Mantra: “Madhu Vaata Rithayathe :( Rik No.7 to 9)<br /><br />Here we pray to the entire prakruthi. Let Vayu Lord, Rivers, Plants, do all good to us. Let Day and night give us happiness. Let earth give us good and sweet fruits. Let Aakasa become friendly and good to us. Let trees give us good fruits. Let Sun God be cool and give to us good health. Let cows give us plenty of milk.<br /><br />Known and unknown Manes: Here we offer tharpanam to the known manes and unknown manes, who have no one to give libations to them , with full respects.<br /><br />UDHWASANAM: Prayer to the manes to go to their respective world and with a request to them to come again whenever invited, to shower their blessings for a happy and peaceful life.<br /><br />SARVA THARPANAM:- Here we offer Tila Tharpanam to all such manes, who are not having any one to give libations/ Tharpanams to them.<br /><br />OM TAT SAT BRAHMA ARPANAM ASTHU: By chanting this mantra and offering of water in the end, even though the karma performed has some defects, would become fully conducted and completely performed, because of the efficacy of this mantra.<br /><br /> Note: In desa - kaala- Aacharam - anushtanam many differences are found while ritual of the Pitru Tharpanam is being performed.. When in doubt one has to adhere to the practice their ancestors were following.<br /><br />Some people perform tharpanam with marking of pundarika in their forehead, some do not follow this practice.<br /><br />In some places only one koorcham is used for conduct of the tharpanam, for ubhaya vamsa Manes. While two koorchams are used by some others. Without koorcham- by spreading of Darba grass are also followed by some others<br /><br />Before the ritual of tharpanam- one has to take bath for the second time.<br /><br />Odd number of Darba grass – three or above are used to make koorcham/ pavithram for the rituals of sraadha / tharpanam etc.<br /><br />Black sesame seeds (Ellu/ Tila) only should be used for all functions relating to Manes. If the tharpanam falls on the following weekdays -thithis- star etc. one has to use/add “ akshadha” also along with Tila seeds, because it is considered as not auspicious to use Tila only on these days at home. Week days are Sunday, Tuesday and Friday. Thithis are Sapthami, Ashtami, and sukla Thrayodasi. On the birth star of the kartha. While doing tharpanam in the night and in the two sandya kaalam. <br /><br />Index finger should never be used while picking Tila seeds. Index finger along with thumb is called “Raakshasa Mudra”.<br /><br />One can do tharpanam facing south also. But Aachamanam- Sankalpam- Aavahanam etc. Should be done facing east only.<br /><br />Tharpanam should be after daily ritual of Madhyaagneekam is performed. (Exception Grahana Tharpanam)<br /><br />When Nithya and Naimithika Tharpanam happens to come on the same day conducting of naimithika tharpanam would be sufficient. On any given day two tharpanam should not be performed.<br /><br />Uttarayana Tharpanam after the Sun God enter the Makara Rasi and Dahkinayana Tharpanam before the Sun God reaching the Kataka rasi should be performed.<br /><br />Even while the kartha is having asoucham he has to perform the Grahana Tharpanam. For the Chandra Grahanam one has to perform tharpanam at the ending stage, while for Soorya Grahanam the same should be performed at the beginning stage.<br /><br />(The above given notes are not exhaustive but are only indication)<br /><br />( Suggestions for improvement are most welcome. Please mail your views to brahmanasamskara@yahoo.co.in ( or vv.venkitaramani@gmail.comsapthagiri.http://www.blogger.com/profile/16194580513901944252noreply@blogger.com0tag:blogger.com,1999:blog-21682331.post-41299255161170508442009-05-14T10:04:00.000-07:002009-05-18T12:41:06.123-07:00PRELIMINARY SCREENING OF HOROSCOPES FOR MARRIAGESSOME IMPORTANT ASPECTS FOR MATCHING OF HOROSCOPES-FOR BRAHMIN MARRIAGES.<br /><br />Marriage, according to Hindu-Brahmin custom, tradition, culture etc. are not simply a contract. It is a religious sacrament, a spiritual union. It is not only for conjugal pleasure, but also for mental , moral and spiritual growth and realisation of self of the partners. Long Staying Marriage is considered as an extraordinarily great phenomenon, a notable landmark and splendid achievement in the present days. This marriage is not merely for the married couple but for upholding the “ Gruhastha-Aashrama Dharma” namely to be of service to the community and transmit culture to the off spring and through them posterity<br /><br />Horoscope matching of boy and the girl is pursued for a stable , harmonious, compatible, prosperous married life. A good agreement between the bride and bridegroom will not only ensure that the marriage is not wrecked but it fulfills the above objectives. <br /><br />According to Desa-Kaala and Aachara- in matching of horoscopes, some of the parameters followed vary from place to place. Especially- Kerala method of matching vary from others in many respects. They give importance to Madhyama Rajju, Papa Samya, Kootu Dasa/Dasa Sandhi etc. apart from other poruthams. Hence a good astrologer’s assistance is required to conclude compatibility between a bride and a bridegroom. As most of us not well versed in these matters- to have a outline - broad idea- about horoscope matching for marriages we should have a good panchangam. After screening for Gothram- Physical-Salary –Qualification- Place of Job- match- etc.; one may give some attention to the horoscope with respect to the star/ Nakshatra. Stars give preliminary 10 matching points to start with. Thus by giving some attention in preliminary screening itself one can avoid taking huge sets of horoscopes to the astrologer. The very purpose of this article is only for preliminary screening of horoscopes by the parents /relatives of the prospective bride and bridegroom. Apart from Star matching points, nearly around 10 horoscope matching points also have to given importance. These horoscope matching points can be ascertained only by a learned astrologer- not by ordinary persons. For love marriages, or marriages. among relatives – where mind matching is given more importance than the horoscope. Many learned people are of the opinion, that in the present day context, rigid or rule to rule matching can be avoided if the bride and bridegroom’s minds match well. Hence sub-caste matching, status matching -qualification matching , income matching, language matching, area wise matching, etc. should be given less weightage in the present day circumstances to have good community wise bondage . Gone are the olden days where any bride or bridegroom would wait for the arranged marriage if there is delay. Hence to be more prudent - we parents have to compromise more to get a good bride or bridegroom from our own community. <br /><br /><br /> WITH REFERENCE TO A GOOD PANCHANGA THE FOLLOWING MATCHING POINTS CAN BE ASCERTAINED BY ANY PARENTS OF PROSPECTIVE BRIDE OR A BRIDEGROOM. <br /><br /><br /> RASI KUTA- OR PORUTHAM<br /><br />This matching point is considered for family prosperity. Boy’s rasi, from the that of the girl should preferably be more than 6 rasis .It is generally said that the moon’s position in the boy’s chart should not be in 2,3,4,5,6th position from that of the girl. Exception to the rule is available in certain circumstances. Weightage allotted for this kuta is 7 points out 36.<br /><br />2, RASI ATHIPATHI: - (graham maithram) - This matching is important for prospect of progeny. The girl’s chart moon lord and the boy’s chart moon lord should not be enemies. If friends, full Rasi Kuta point is available which has weightage of 5 points. If neutral, rasi kuta can said to be ordinary.<br /><br /><br />3. NADI: - This kuta is classified into three category i.e Vatha, Pitha and Kabha. Accordingly all the 27 stars are divided into three groups, This kuta is essential because this indicates pulse or nervous energy- indicating physcological factors, and to certain extend hereditary factors. Counting from star one Aswathi in the order 1,2,3, and in reverse order as 4,5,6 and again as in the beginning as 7,8,9 in multiples of three one can find out whether the Nadi kuta is present or not. The star of the boy and the girl should not come in same line or under the same group. Maximum kuta point of 8 is allotted for this.<br /><br />4. GANAKUTA: This kuta is important for compatibility; temperament, and basic character of the couples. Kutas are classified as Deva – Manushya- and Asura Gana. Boy and girl belonging to same gana or a combination of Deva and Manushya gana seems to be compatible. Others are reported as non- agreeable. But if Star Deerga is more than 14- non matching of this kuta may be ignored. Points allotted for this matching is 6 out 36.<br /><br />5. DINAKUTA: (Tara- balam). This matching is considered auspicious for Brahmins. Count the star of the boy from that of the girl and divide the number by 9. If the reminder is in even numbers say 0,2,4,6,8, Dina kuta is present.. For others; this matching point is not available. Points allotted to this kuta are 3 out 36.<br /><br />6. RAJJU KUTA:- This kuta indicates the strength and length of married life Total of 27 stars are divided into 5 combinations as pada-kati-nabhi-kanta-sira- ( ekarajju) Rajjus. Starting from pada and star Aswathi this rajju is counted first in the ascending order and then in descending order from Arudra star upto Makam; then again in the ascending order from pooram-- in multiples of five. The Rajju of the boy and the girl should not come in the same rajju. However, if one is aarohana and the other is in avarohana is acceptable in certain cases. Weight age allotted to this kuta is 1.<br /><br />7. VEDHA-KUTA: - This kuta is called affliction. For each star there is a Veda Star. That star should be avoided. Example: For Aswathi star Veda star is Jyeshta for Bharani- Anusham is the Vedha Star. If the vedha stars and the rasiathipathi’s of the stars happen to be in shashtashtama , i.e in combination of rasi 6/8 then matching of these stars should be definitely be avoided. Points allotted for this kuta is 1. <br /><br />8. YONI KUTA: - This kuta is considered to ascertain the compatibility of the couple. Each star is allotted an animal sign. Hostile combination of these animal-yonis should be avoided. 4 points are assigned for this kutamatching.<br /><br />9.Nakshatra Deerga ( Star Deerga):- Counting from the girl’s star that of the boy should be normally be beyond 9 to get good matching points. One point is allotted for this kuta.<br /><br />10. Mahendra Kuta: - Mahendra kuta is considered for the prosperity of the couple. Start counting star of the boy from that of the girl ; if the number is 4/7/10/13/16/19/22/25 etc then this kuta is present. One point is allotted for this kuta.<br /><br />11. VASYA KUTA:- counting from mesha rasi as one in that order- certain combination of rasis are said to have matching points say, 1,5,8 2,4,7 – 3,6 and 12, - 4,8,9 etc. 2 Points are allotted for this kuta. Example 1 Mesha 5 is Simha and 8 is Vruchika.<br /><br />Exceptions to the rules in certain cases applicable are as under:<br /><br />1. Absence of Star Deerga may be ignored if Rasi Kuta and Graha Maithri are available.<br /><br />2. Graha maithri may be ignored if couple have their janma rasi’s are same or samasapthama.<br /><br />3. Rajju kuta may be ignored if graham maithri, Rasikuta, Dinakuta, and Mahendra Kuta are available.<br /><br />4. The evil effect of nadi kuta may be ignored (a) if Rasi/Rajjukuta are available,.<br />(B) Lord of the Janma rasi’s are the same. (C) Lord of the Janma rasi’s are friends.<br /><br />Apart from the above points the effectiveness of the Kuja Dosha,Dasa Sandhi,and Papa samya of the horoscopes also should be looked into.<br /><br /> Note:(This is only a broad guideline for matching of horoscopes. Considered opinion of a good astrologer is required for matching of horoscopes of a prospective bride and a bridegroom). <br /><br />The following rules are also considered as important for deciding the compatibility of the partners. <br /><br />. If the girl has her moon in the same sign as that in which the lord of the 7th house in the boy's chart is placed. For example: If the girl's star is Aswathi and the boys star is Revathi; the lord of 7th house of the boy is Budha. Hence if budha is placed in Mesha that is a good matching point. <br /><br />2. If the moon sign in a girl's chart is exaltation sign of the lord of 7th house in boy's chart <br />Example: If girl’s star is Hastham and boy's star is Revathi, as Hastham is the exaltation sign of the 7th lord in the boy’s chart good matching point is present. <br /><br /> 3, Even if the moon's sign in a girl's chart happens to be the depression sign of the lord of the 7th house of the boy's chart. Example: Girl's star is Revathi, boy's star is Hastham. <br /><br />4. If the moon sign of the girl is the same as that in which Venus in a boy's chart is placed. <br />Example: Boy's star is Bharani. Girl's star is Makam. Boys' Venus is in Simha Rasi.<br /><br />5. The sign in which the lagna lord of the boy is placed, happens to be the moon's sign of the girl.<br />Example: Boy's lagna is mesha and Mesha Lord Mars is placed in Mithuna and Girl's star is Arudra.<br /><br />6. If the Lagna lord of the girl happens to be same as the 7th sign from the boy's moon's sign <br />Example: Girl's lagna is Kanni. And boy's star is Revathi <br /><br />7. If the girl has her moon sign as one of those in which the planets aspecting the moon sign in a boy's chart, are placed.<br />Example: Boy's moon in Mesha is aspected by Venus/Jupiter from Thula Rasi and girl's Moon is in Thula.<br /><br />8. Compare the lagna lord of one chart with the 7th lord of the other chart and vice versa. They should be in mutual kendras or in trines for a happy married life.<br />Example: Lagna lord of the girl is Mesha and 7th lagna lord of the other chart say is Venus if Mars and Venus are in mutual kendras or in mutual trines it is good for marriage.<br /><br />9. The owner of the sign occupied by lagna is to be compared with the owner of the sign occupied by the 7th lord of the other chart for any affliction<br /><br />10. Apply the same rule as above from the sign occupied by Venus in two charts.<br /><br />11. Apply the rule 8 from the sign occupied by the moon in the other chart. i.e compare with Lord of the Lagna, with 7th lord from the moon of the other chart.<br /><br />12. Lord of the lagna lord in one chart is to be compared with the position of the 9th lord in the Other<br /><br />13. The position of the 5th lord in the male chart is to be compared with that of the 9th lord in other Chart<br /><br />14. Lagna lord of one is to be compared with the 7th lord of the other and vice versa.<br /><br />15 The position of the lord of the lagna in the two charts are to be examined for mutual relationship<br /><br />16. Compare the moon sign in one chart with that of the Mars in the other and the sign of the Mars in one with that of the moon in the other. Similarly compare the Sun of one with that of the Venus in the other and vice versa. Comparison also to be made with the sign occupied by the sun with that of the Jupiter in the other chart and vice versa.<br /><br />17, Compare the position of the moon in both the charts.<br /><br />18. Consider the position of 2nd and 7th house and its lords; and marakathipathi sthana ( 11/9/7) with reference to the moon and Lagna for any visible imparities ( 11 for Chara rasi, 9th for sthira rasi and 7th for ubhaya rasi.)<br /><br />19. The position from lagna occupied by 7th Lord and 8th Lord have to be considered in the two charts separately.<br />Example: See whether Mars/Saturn/Rahu/Kethu are in the 7th or 8th house in two charts.<br /> <br />MATRIMONIAL INDICATIONS AND OTHER ASPETCTS <br /><br />a. 7th Lord, 7th house and Venus are the primary indicators for marriage. <br />b.2nd,4th,8th,11th,and12thhouses,respectively,indicates-family, house/vehicle/,longevity/,friendship/money/expenses/comfort in life etc. <br /><br />c. 5th and 9th lord are purva punya sthana, and for getting issues.<br /><br />d. 9th and 10th should be reasonably strong and unafflicted for comfortable life. <br />e, Moon should not be badly afflicted. <br /><br />f. Very weak or badly afflicted lagna affects the owner of the chart. <br /><br />WHAT TO LOOK WHILE MATCHING CHARTS:<br /><br />1.Longivity in both the charts and for serious afflictions if any.<br /><br />2. Good prosperity in reference to karmasthana/labha sthana and vraya Sthana. ( i.e. for job prosperity- income and expenditure etc.)<br /><br />3. Indications for issues.<br /><br />4.Very bad Dasa Santhi for both within a reasonable period from the marriage.<br /><br />5. Minimum 18 out of 36 Kutas. Or 4 out 10 agreements like Rasi, Rasi Athipathi, Rajju, Dina,Gana, Vedhai etc. <br /><br />6. No gross difference in dosha points. ( More or less equal doshas in both the chart)<br /><br />7. Mars Dosha/ Sukara Sashtaashtama (i.e.in 6/8).Aspects among saturn/venus/mars and affliction of Lagna Moon/Venus in a chart.<br /><br />8. 7th Lord in enemy's sign or in debilitation/severely afflicted, the partner will be indifferent unless well supported by Jupiter or other factors.<br /><br />9. 7th lord is in dussthana or lord of the sthana is not good and well placed..<br /><br />10.Good combination of 7th and 4th Lord with mutual aspects would be good<br /><br />11, 7th Lord and 10th lord in both charts with mutual affinity and well disposed are good ingesting assistance from the partner.<br /><br />PLANETERIES AFFINITIES<br /><br />1. The Lagna/sun/moon in one chart with the other should be in ekathipathya / sama sapthama or good friends.<br /><br />2. Mars/venus/saturn/moon give hints about physical attraction.<br /><br /><br />COMPATIABILITY IN MATRIMONY:<br /><br />1. Full moon and good Jupiter in the 7th house 2. Second and 7th lords or houses in good association shows deep affection for the partners. 3. Lagna Lord 7th Lord in conjunction or aspect the spouse would be mutually attracted. 4. Lagna Lord aspecting 7th Lord and or Venus the persons would like his wife a lot. 5. The 7th Lord with or good Venus the person will be very fond of his wife.6. The 7th lord exalted or in own house or in very friendly sign <br /><br />AFFLICTIONS IN A CHART(TO SEE PAPA SAMYA)<br /> <br />WITH RESPECT TO PLANETS AND HOUSES IN WHICH THEY ARE SITUATED. <br /> <br />HOUSES------------7TH &8TH----------- -----------2/4/&12TH -------<br /><br />PLANETS MARS-rahu/kethu/SAT-in the order 1/2/3/4 in <br />the 7thand 8th house and in the 2nd 4th,12th house <br /> in that order.<br />======================================================<br /> <br />NEECHA 100% 75% 50. % 50% 50% 25%<br />ENEMEY 100% 75% 50.% 50% 50% 25%<br />NEUTRAL100% 50% 50% 50% 50% 25% <br />FRIENDS 75% 50% 25.% 25% 25% 25%<br />OWN 75% 50% 25.% 25% 25% 25%<br />UCHA 50% 50% 25.% 25% 25% 25%<br /><br />In General Papa Samya has to be ascertained first <br /> from Lagna, 2nd from Moon and the 3rd with reference <br /> to Venus also , apart from considering mars/kuja- dosha. <br />The above dosha points are generally indicated as one <br /> full, three fourth, one half and quarter respectively.. <br /> Assign mark to each papa Grahas with reference to <br /> their respective position from Lagna, Moon and Venus. <br /> If more dosha points are there in one horoscope <br /> and more or less same or slightly less dosha points <br /> are also there in the other horoscope - such horoscopes <br /> can be matched.<br /><br /><br /> Differences between Star Matching and Horoscope <br /> matching is given below.:- <br /><br /> Jathaka Porutham :<br /><br />Unlike nakshatra poruthams, Jathaka porutham is difficult <br />to judge. Common man can do jathaka porutham only for<br /> initial screening purpose to reject the horoscopes which <br />are definitely not matching and should get the horoscopes<br /> which are OK in the initial -Self screening, rechecked by <br />a learned astrologer.Like nakshatra poruthams, Jathaka<br /> Poruthams are -also 10 in numbers. Jathaka<br /> poruthams assumes lot of importance as this has great <br />relevance to girl’s married life. Both the jathakams should<br /> have great ayurbhavam.The horoscope should be screened for <br />Chovvai dosham (Kuja dosham), Kalatra dosham,and Ravi dosham.<br /> Dasa sandhi , their mahadasas calculated from the shishta <br />dasas at birth (garbhashishtam) should not cross in early <br />married life, as these dasa sandhis could result in great <br />hardships including the possibility of death of any one of them.<br /><br />The important houses to be checked for marriage matching are:<br /><br /> 2nd house of both boy and girl should be free from affliction.<br /><br /> 5th house which is puthrasthanam should not be afflicted <br /> by dosha grahas.<br /> 7th house of both boy and girl should agree totally <br /> for happy marriage.<br /> 8th house which is mangalya sthanam for girls should <br /> not be afflicted. <br /> Also 9th house which is Bhagyasthanam should not<br /> be afflicted.<br /><br /> 1. Papasameepyam :<br /><br /> All horoscopes we come across are not Suddha jathakams.<br /> Many will have doshams. Doshams are counted <br /> from both Lagnam and Chandran for our initial<br /> self-screening. Later while studying papasameepyam <br /> in detail by a learned astrologer, it is essential<br /> to check from Lagnam, Chandran and Sukran. <br /> Afterwards the average of these three are taken <br /> to quantify papam.<br /><br /> The dosham (papam) count of boy and girl <br /> should be equal (Example: If the Boy has papam <br /> count up to 1, then it should be matched with a <br /> girl’s Horoscope having dosham of 1. Many astrologers <br /> approve if the boy has slightly more papam. That is if <br /> the dosham count is 1:1 for boy and girl, <br /> the jathakam can be passed for matching.<br /> Even 1.25 : 1 for boy and girl can be cleared for marriage.<br /><br /><br />7th House :<br /><br /> This is an important house to be judged for marital<br /> happiness. Of all dosha grahams Sani and Kujan are <br /> the worst destroyers, if they are in papasthanam.<br /> A girl’s horoscope should be checked for her own <br /> 7th house, the boys 7th house both individually and<br /> also the combined horoscope for all aspects. <br /><br />8th House :<br /><br /> This house is mangalya sthanam for girls and should<br /> not be afflicted by Dosha graham. If 7th or 8th houses<br /> of a girl is afflicted by papa grahams,then matching has<br /> to done with equal count of dosham in boy’s horoscope.<br />Only Guru has the power of eliminating papathwam in full <br />-100% by his 7thaspect and partial - 50% if Guru is in <br /> 5th and 9th aspects (in varying degrees). <br /><br />Generally it can be seen as full elimination of papathwam.<br />For Papasamyam 2, 4, 7, 8, 12 houses are only considered. <br />The papa grahams are Kujan, Sani, Rahu, Kethu and Ravi. <br />The dosham is counted separately from Janma lagnam and <br />Chandra lagnam. <br /><br /> Sometimes papam is calculated from Sukran as well. <br /> For exact papam calculation doshams from Lagnam, <br /> Kujan and Sukran are calculated and then the average is taken.<br /> From the table we can see that if the dosham from Lagnam is 1,<br /> then from kujan is 0.75 and Sukran is 0.50 for a particular<br /> sthanam. This exact calculation, we can leave to the professional <br /> astrologer for final check up. <br /><br /> <br />2. Dasa Sandhi :<br /><br /><br /> In the horoscope, garbhashishta dasa <br />and garbhashishta period is given. From this by simple <br />addition of each dasakalam we can calculate on which <br />year, month and date the next dasa starts. Do this <br />calculation for both boy and girl and tabulate side by side. <br />Find out whether dasas change for the boy and girl in the <br />same year. If so the jathakams cannot be matched. From <br />the birth star, dasa at the time of birth is obtained. <br />Dasa should not change within one year for the boy and girl. <br /> <br />3. Chovva Dosham :<br /><br /> In lagnam if Kujan is in 2, 4, 7, 8, 12, then the<br /> horoscope has to be studied in detail for Chovva dosham <br />– Kuja dosham.<br /><br />Apart from 2,4,7,8,12 positions Vakhya Panchangam <br />includes Lagna Kujan also. In North India also Lagna <br />Kujan is considered as Kuja Dosham. . Apart from this <br />there are umpteen number of rules to neutralize Chevvai<br /> Dosham some of which are given below. <br /><br />Dosham Neutralisation Rules :<br />1.If Kujan is in 1,2,4,7,8,12 and Guru <br />is in 1,4,5,7,9,10 there is no kuja dosham.<br /><br />2. Chandran is in Kendra or Chandran–Kujan together <br />– No kuja dosham.<br /><br />3. Benefics in 1,4,5,7,9,10 and Malefics in 3,6,8,11 cancel <br />Kuja dosham.<br /><br />4. Chandran and Sukran in 2nd house, Kujan with Guru, <br />Guru fully aspecting Kujan, Rahu in Kendra rasis(1,4,7, 10), <br />Kujan and Rahu in any bhava do not give rise to Kuja dosham.<br /><br />5. If any strong malefic graham of boy is in the same house <br />of girl Kuja dosham is cancelled.<br /><br />6. If Rasi Nathans of boy and girl are friends and gunas <br />are similar (i.e Deva / Deva etc.)and more gunas are tallying <br />(say more than 30) then no kuja dosham.<br /><br />7. If Guru is strong and Sukran is in Lagnam or in 7 th house <br />then no Kuja dosham.<br /><br />8. If in the other chart Sani is in 1,4,7,8,12 kuja dosham is <br />cancelled. (i.e. in the chart where kuja dosham is not found).<br /><br />9. Kuja is bad in 2 provided such 2nd house happens to be in <br />any sign Other than Mithunam and Kanni.<br /><br />10. Kuja in 12 causes dosham in all signs except Vrishabam <br />and Thulam (contradiction to this rule is evident).<br /><br />11. Kujan in 4 causes affliction in signs other than Mesham <br />and vrischgam.<br /><br />12. Kujan in 8 –evil in all signs except Dhanu and Meenam.<br /><br />13. Kujan in Simham and Kumbham produces No dosham <br />whatever be in 2,4,7,8,12 .<br /><br />14. Kujan – Guru yogam –dosham is countered.(Yogam <br />means two or more grahams together in the same house).<br /><br />15. Kujan with Chandran, dosham is countered by this <br />conjunction.<br /><br />16. Kujan with combination like Rahu/Kujan, Sani/Kujan, <br />Kethu/Kujan --No dosham.<br /><br />17. Kujan in chara rasi no dosham (Mesham, Karkitakam, <br />Thulam and Makaram)<br /><br />18. Kujan aspected by Guru as 5th and 9th aspect-No dosham.<br /><br />19. Kujan aspected by Budhan as 7th aspect-No dosham.<br /><br />20. Kujan’s graham’s Rasyadhipahy is in 1,4,5,7,9,10 – <br />No chevvai dosham.<br /><br />21. If Kujan is with Guru – no dosham.<br /><br />22. If Kujan is with Budhan – no dosham<br /><br />23. If Kujan is with Ravi or aspected by Ravi – no dosham.<br /><br />24. If Lagnam is in Ravi kshetram, Chandra kshetram, <br />Guru kshetram, Kuja kshetram then no chevvai dosham.<br /><br />25. Guru or Sukran in Lagnam – no chevvai dosham<br /><br />26. If Kujan is in Swakshetra Navamsakam(i. e. Kujan <br />vargottamam) -No chevvai dosham.<br /><br />27. If Kujan is in mitrasthanam – i.e. ( Ravi , Chandran <br />and Guru are mitrams) Simham, Karkitakam, Dhanu <br />and Meenam – then no chevvai dosham.<br /><br />With all these exemptions what looks like chevvai dosham <br />by first sight vanishes. There are so many rules in astrology<br />(the list is quite long) to nullify / neutralize Kuja dosham, <br />which are well explained by learned astrologers. <br /><br /> (Note: Please Note that the above given material <br /> is only for reference for matching of horoscopes. <br /> Please do not treat this as an 100% authentic document)sapthagiri.http://www.blogger.com/profile/16194580513901944252noreply@blogger.com0tag:blogger.com,1999:blog-21682331.post-72546515195491207562007-12-24T07:05:00.000-08:002007-12-24T07:13:45.068-08:00SRI RUDRA UPASANA & SRI RUDRA MAHIMASRI RUDRA UPASANAM AND SRI RUDRA MAHATMYAM<br /><br />Our culture is mainly based on certain values of life (or) rules of life (ethic) generally can be called as Dharma. The Central Point of Dharma is, there is only one Supreme Almighty and that is the ultimate Subtle Truth. Truth manifests itself in various diverse forms for the benefit of different people. By continuous attempt to know the truth we can solve or overcome all our life’s problems. Divinity is there in every person. To know about that, purity of mind, devotion, meditation, selfless action etc. are required. Vedic mantras are meant to help us in all these ways. Sri Rudram mantras are one of them. Because of the difficulties in understanding the real or inner meaning of the Vedic mantras the required level of attention seems to be missing. The Ultimate Truth- i.e the “Para Brahmmam”can be explained as follows:-<br /><br />NIRGUNAM- NIRANJANAM- SANATHANA NIKETHANAM NITHYA SUDHA BUDHA MUKTHA NIRMALA SWARUPINAM- ATTRIBUTELESS- UNSULLIED-FINAL ABODE- ETERNAL- PURE ENLIGHTENED- FREE EMBODIMENT OF SACREDNESS.<br /><br />Yaavath Jeevam Pranavam, Adhava Rudram Yajurvedakam,<br />Vasathi adhava Varanasyam,<br />Thyakthwa Lajjam Kalimala Vishayae, Japthwa Vishnor Namaani<br />Amuruthatwa Prapthireva Chaturthayam.<br /><br />The following are four upayas to reach near God or to attain Mukthi.<br /><br />By chanting of Pranavam through-out one’s life’s span or by chanting Sri Rudram as imbedded in Yajurveda or by spending the life with devotion in Kasi or by doing Nama Japa of one’s Ishta Devatha, after shedding ego and unrequired wordly pleasures.<br /><br />Very clear message here is that those who are not eligible to chant Pranavam or Sri Rudram can also attain Mukthi by chanting Lord’s glories.<br /><br />In Kali Santrana Upanishad- the shortest of all Upanishads, at the request of Saint Narada, Lord Vishnu Himself says, that in Kaliyuga chanting of the following Hymn regularly with devotion is enough to attain Mukthi.<br /><br />HARE RAMA HARE RAMA RAMA RAMA HARE HARE<br />HARE KRISHNA HARE KRISHNA KRISHNA KRISHNA HARE HARE.<br /><br />For a devoted Brahmin daily chanting of the following are ordained:-<br /><br />Swa Sakho Upanishad- Geetha- Vishnor Nama Sahasrakam<br />Rudram cha Pourusham Sooktham Nithyam Aavarthayet Dwija:<br /><br />Sruthi,Smruthi, Ithihasas, Puranas all speak about the importance of Sri Rudra Mantras, which are enshrined in vedas.<br /><br />Rishi Yajnavalkya states, in Jabala Upanishad, that by chanting of Sri Rudram one can attain “AMRUTATWA” (everlasting peace and Vedoktha Ayu:)<br /><br />Kaivalya Upanishad states that those who chant Sri Rudram can acquire “Jnana” and obtain Mukthi, after getting relief from all sins.<br /><br />By chanting a portion of the Veda Mantras one can attain purity of soul/mind on that day. Whereas one who chant Sri Rudram could attain the same immediately. Thus States Yaksha-Yama Dharma.<br /><br />By Chanting Sri Rudram one could get relief from all sins,<br />relief from all diseases, apart from required wealth, mental peace, long, healthy, happy life etc. Thus states Rishi Bodhayana.<br /><br />Sage Vyasa Quote in Mahabharatha that there is nothing equal to Sri Rudram even in Sruthi or in Smruthi.<br /><br />Sri Rudram is considered as essence of all Upanishads. It can be seen from the above that for removal of Satru Baadha, other evil effects, diseases, apamruthyu, poverty and for getting all purusharthas, peace of mind, happiness, family unity etc. Sri Rudra Upasana is essential.<br /><br /><br />The essential details of the Sri Rudra Mantras are as under:-<br /><br />In Krishna Yajurveda Taittareeya Samhitha in 7 Cantos there are 44 Prasnams. There are 2198 panchatees in this Samhitha. The total padams are 1,09,308.<br /> <br />A chapter called NAMAKAM is available in 4th Canto 5th Prasna. In 11 Anuvakams there are 27 panchatees containing 1234 padams ( Padam is one word and a Panchatee means a group of 50 words)<br /><br />8th Anuvakam contain SIVA PANCHAKSHARI Mantra – “Nama Sivaya”. When one chants this mantra with pranavam and Sakthi Beejakshari Mantra “Hreem”<br />it becomes Siva Sakthi Panchakshari Maha Mantra. When Chanted as ‘OM NAMO BAGAVATHE RUDRAYA” it is called Rudra Dasaakshari mantra.<br /><br />In Namakam the prostration or Namaskarams to Lord Siva is repeated 183 times. In the 7th Prasna there are 20 Panchatees; containing prayer for getting 371 dravyas essential for performance of a Yajna. This Chapter is called as CHAMAKA.<br /><br /> Namakam and Chamakam chapters put together is called Sri Rudram/Sata Rudreeyam/Rudra Upanishad etc.<br /><br />In first Anuvakam of Namakam a set of prayers to Lord Siva to give up His anger find a place. From Second to Nineth Anuvakam contain Pranamams to Lord. In the 10th Anuvakam Prayer for prosperity and warding off from all evils find a place. Last i.e 11th is for thanks giving to Lord Siva and His attendants / Ganas. <br /><br />In 11 Chamakam Anuvakams prayers for getting 371 dravyas are made.<br /><br />Soothra Karakas like Rishi Bodhayana, Apasthamba have prescribed five-limbed Rudra ( Panchanka Rudra Nyasa for performing Japa,Homa,etc.)In Practice Shadanga Rudra Nyasam is generally used for doing Japa Homa and Abhisheka.<br /><br />Many methods of Nyasas are in vogue as per different Desa/Kala aacharas. They are as prescribed by Rishi Bodhayana, Saataatapa Rishi,in “Maharnavam” of Maantaada, Ravanoktham etc.<br /><br />Anyone who chants the name of the Lord becomes His Bandhu/Mitra. To reach near God one has to reach Him through “ Mantra” or by chanting of His “Nama”. For believers vedam is Pramanam. In another words Lord Himself is Veda. For each mantra there is a Devatha, Rishi, Chandas, and Viniyogam. Invoking of respective Devatha/Rishi for any particular mantra is a must. Similarly the purpose for which the particular Mantra is being used also should be stated before chanting the mantra.(Viniyogam)<br /><br />Thereafter Kara Nyasam, Anganyasam, are followed by Lagu Nyasam, or Mahanyasam ( Contain more than 100 Nyasams) By Nyasa we are invoking respective devathas and preparing ourselves to be eligible to do the Pooja. Bhootha Sudhi is achieved by doing Nyasa. In Nyasa we attempt to control our Indriyas and surrender the same to the mind. Then the mind to the Aathma. Finally surrender our Aathma to the “Brahmmam”. After all Nyasams and invocations are over we seek from the God to return all Indriyas mind etc that we have surrendered to Him to perform Lords Pooja.<br /><br />By completing Maha Nyasa before commencement of the Pooja One becomes Siva himself and get all eligibility to conduct the pooja.<br /> <br />For performing Sri Rudra Japa the Niyama is Trikarana Sudhi. They are Mind, Vaak and Sareera. Upasana Kramam also varies from place to place for different Veda/Soothra followers. Hence we can find different Kalpa Pooja Vidhanam in doing Siva Pooja.<br /><br />Sri Rudram, like Eka Moolika Prayogam- one medicine for everything- can be used for Japa, Homa, Abhisheka, Archana, Yajna, etc. In general Purushasookhtham is also chanted after chanting Sri Rudram. In Sri Rudra Upasana the following methods are followed. <br /><br />Namakam and Chamakam together when chanted once is called Roopam<br /><br />Namakam followed by one Anuvakam of Chamakam in regular order from first to eleventh. Chanting 11 times as stated above is called. “RUDRA” (11 times) <br /><br />11 times Rudra is called ‘RUDRI” (121 times)<br /><br />11 times Rudri is called “MAHARUDRA” (1331 times)<br /><br />11 times Maharudra is called ‘ATHIRUDRA” ( 14641 times)<br /><br />Thus we can see that Sri Rudra padams are chanted 1,80,66,994 times in Athirudra.<br /><br />Yo deva sarva deveshu Mahadeva ithi smrutha:<br />Thasmai namasthu kurvana: divi thishtanti devathaa:<br /><br />Lord Siva is considered as the Lord of all Lords. Those who regularly worship Lord Siva, as ordained by Rishees, one can become one among Devas in Swarga Loka.<br /><br />“Namyanthe Asmai Kamaa: As stated in the Upanishad one who surrender to God get everything in life. Let us start chanting Sri Rudram for obtaining Jnana and by obtaining jnana the ultimate Mukthi.<br /><br />Note: “Abhisheka Priyo Siva:”: Lord Siva is very much pleased with Abhisheka. Bilwa Patra is also one of the essential items used for His pooja.<br /><br />EKADASA RUDRAS ARE: Mahadeva Sivo Rudro Sankaro Neelalohita:<br /> Eesano Vijayo Bheema Devadevo Bhavatoth Bhava:<br /> Aadhithyama: Rudro cha Rudro Ekadasa Smrutha:<br /><br />EKADASA DRAVYAS ARE: Gandha Thailam, Panchagavyam, Panchamrutham, Ghee, Cow’s Milk, Curd, Honey, Cane Juice Lemon Juice, Coconut water and Kumbha Jalam. Santhi/Peace by Sudha Jalam, Happiness in life by Gandha Thailam, Purity in mind and body by Panchagavyam, Victory by Panchamrutham, Moksham by Ghee, Long life by Milk, Wealth by Curd, Medicine for diseases by Honey, Strength by Cane Juice, Jnanam by Lemon Juice, Salokya Ananada in life by Coconut water etc are the effects or results that can be obtained by doing Abhisheka to Lord Siva with each one of the above Dravyas.<br /><br />Sathyojatam (west), Vamadevam (north),Akhoram ( south)_Tatpusham (East) and Esanam ( Centre/above) are the five faces of Lord Rudra. While Lighting lamp with Panchamukha the same order can be followed ending with Esana direction.<br /><br />Prayers should be made to all Siva ganas like Nandi, Chandeeswara, Bana, Ravana, Brungi, Siva- Sarpam etc while doing pooja.<br /><br />Generally Pooja for Lord Siva is done along with Parivara Devathas: They are Lord Ganesa, Lord Surya Narayana, Godess Ambika, and Lord Vishnu. This system is called Siva Panchaayathana Pooja. Along with them Nandeeswaran ( Dharma Devatha) and Siva Sarpa Devatha are also worshipped. Some people also worship Lord Muruga along with above devathas. This system is called Shadmatham as advocated by Sri Aadi Sankaracharya. <br /><br />While doing pooja Shodasa Upachara Pooja Vidhanam is used. Shodadam means Sixteen in Number. They are 1. Dhyanam 2. Aavahanam 3. Aasanam 4.Paadhyam 5.Arghyam 6.Aachamaneeyam 7.Maduparkam 8. Snaanam/Aachamaneeyam 9.Vastra/Uthareeyam 10.Yajnopaveetha Abharanani 11.Gandhaakshtaan 12. Archanam 13.Dhoopam 14. Deepam 15. Nivedhyam 16.Tamboolam <br /><br />This is followed by Pancha Mukha Deepam and Mangala Neeranjanam. Chatra Chamarathee Upacharms that are Nine in Numbers are also followed while doing puna pooja or in concluding Pooja. Mangalam Bhavatu.<br /> <br />Om Tat Sat.sapthagiri.http://www.blogger.com/profile/16194580513901944252noreply@blogger.com0tag:blogger.com,1999:blog-21682331.post-6725776445838157012007-09-04T10:57:00.000-07:002007-12-24T07:15:54.443-08:00APHORISMSSOME SCINTILLATING APHORISMS<br /><br />DESERVE BEFORE YOU DESIRE<br /><br />DELVE DEEP BEFORE YOU DEAL <br /><br />NEVER TEST THE DEPTH OF WATER WITH BOTH FEET<br /><br />THE MOST WASTED DAY OF ALL IS ONE IN WHICH WE HAVE NOT LAUGHED<br /><br />DO NOT ASPIRE TO BECOME IRREPLACEABLE, IF YO CAN’T BE REPLACED , THEN YOU CANNOT BE PROMPTED<br /><br />NEVER FORGET THAT YOU ARE UNIQUE LIKE EVERY ONE ELSE<br /><br />IF YOU TELL THE TRUTH YOU DO NOT HAVE TO REMEMBER ANYTHING<br /><br />GOOD JUDGEMENT COME FROM EXPERIENCE. EXPERIENCE COME FROM BAD JUDGEMENT.<br /><br />NEVER MISS A GOOD CHANCE TO SHUT UP<br /><br />EXPERIENCE IS SOMETHING YOU DO NOT GET UNTIL JUST AFTER YOU NEED IT.<br /><br />PESSIMISM IS MAN’S DEADLY ENEMY<br /><br />ROBUST OPTIMISM IS DEATH DEFYING<br /><br />LAZINESS IS WORSE THAN ALCOHOLISM<br /><br />SUCCESS COMES TO THOSE WHO DARE AND ACT<br /><br />NO RISKS TAKEN- NO SUCCESS ACHIEVED<br /><br />REMEMBER THERE IS NO SUCH THING AS FREE LUNCH<br /><br />TO GET DIAMOND START WITH CARBON<br /><br />INSPIRATION MINUS PERSPIRATION IS HOLLOW<br /><br />IF YOU ACHIEVE SELF KNOWLEDGE THE WORLD IS AT YOUR FEET<br /><br />IMAGINATION MINUS COMMON SENSE IS DELUSION<br /><br /><br />DRIVE WITHOUT DIRECTION RESULTS IN ACCIDENT<br /><br />A SUCCESSFUL SALESMAN HAS FIRST TO SELF SELL<br /><br />TO WORK WITHOUT AIM IS TANTAMOUNT TO BAILING OUT WATER WITH A LEAKING PIT<br /><br />SELF ASSESSMENT IS BASIC TO PROFESSIONAL ADVANCEMENT<br /><br />AT THE CONVERGENCE OF MOTIVATION AND HARD WORK HAPPPINESS SURFACES<br /><br />FALTERING STEPS TOWARDS SUCCESS ARE INGREDIENTS OF HOPE<br /><br />IF YOU INCREASE YOUR LISTENING TIME YOUR SUCCESS RATING GOES-UP<br /><br />IF YOU ARE CONSCIOUS OF YOUR WEAK POINTS YOU WILL BE A FORMIDABLE OPPONENT<br /><br />IF YOU CAN MARRY CONTENTMENT POVERTY POSES NO THREAT<br /><br />IF YOU MENTALLY TIRE YOURSELF THE WAR IS LOST BEFORE THE BATTLE BEGINS.<br /><br />WORK NEVER KILLS, LAZINESS DOES<br /><br />INFORMATION BECOMES KNOWLEDGE IF FACTS ARE INTERLINKED, BUT KNOWLEDGE TO BECOME WISDOM HUMANISM SHOULD INFORM IT<br /><br />A JOB WELL BEGUN IS HALF COMPLETED<br /><br />TAKE CARE OF PAISE THE RUPEE WOULD TAKE CARE OF ITSELF<br /><br />WORK IS WORSHIP<br /><br />PLEASURE AND PAIN ARE TWO SIDES OF THE SAME COIN<br /><br />WILL POWER IS BORN OUT OF INNER CONVICTION.<br /><br />A MENTAL LEPER IS MORE REPUGNANT THAN A PHYSICAL LEPER<br /><br />INTELLECT IS KNOWLEDGE IMBUSED WITH HUMANISM<br /><br />THE ESSENCE OF MANAGERIAL TALENT IS TO UNDERSTAND OTHER’S POINT OF VIEW<br /><br />TO LEARN OBEYING IS THE FUNDAMENTAL ART OF GOVERNANCE.sapthagiri.http://www.blogger.com/profile/16194580513901944252noreply@blogger.com0tag:blogger.com,1999:blog-21682331.post-22174747883625853232007-08-31T10:12:00.000-07:002007-08-31T10:24:24.251-07:00A SMALL COMPARISON OF VALMIKI RAMAYANA WITH ADHYATMA RAMAYANAA COMPARISON OF VALMIKI RAMAYANA WITH VYASA RAMAYANA i.e ADHYATMA RAMAYANA-SOME POINTS <br /><br />We have to-day, for our reference, different Ramayanas in various languages and versions. Sri Rama Katha has been explained/ interpreted differently by each author.Valmiki Ramayana, Adhyatma Ramayana, Vasishta Ramayana, Tulasi Ramayana, Ananda Ramayana, Agasthya Ramayana, Kamba Ramayana, Kilipattu Ramayana are some of the well known versions.<br /><br />Ramayana authored by Valmiki being Aadi Kavya. this epic forms as basis for all other subsequent versions.<br /><br />Though Sage Valmiki is aware that Sri Rama as incarnation of Lord Vishnu, he picturised Sri Rama as a perfect human being with embodiment of Dharma. Perhaps Sage Valmiki would have thought that when a personality is directly described as God, he fails to be a model for human beings to imitate or follow.<br /><br />Sage Veda Vyasa, a contemporary of Sage Valmiki, in his BRAHMANDA PURANAM has incorporated Sri Rama katha from Chapter 61 onwards. Here it is authored as conversation text form, between Lord Siva and Goddess Parvathi (As reported by Lord Brahma to Sage Narada). This Ramayana is named as Adhyatma Ramayana. We can find many differences in the above two Ramayanas, though deals with the same Rama Katha. Some of the differences are as explained below for the benefit of the readers: -<br /><br />1. Sage Valmiki depicts Sri.Rama as an ideal man while admitting his divinity. Whereas Sage Vyasa present him as the Supreme being incarnate with the full remembrance of his divinity and the recognition of it by all wise men.<br /><br />2, There is vast difference in their sizes, makes it incumbent for the latter to omit many elaborations, details of incidents, descriptions, etc. contained in the former. Valmiki Ramayana contains 7 kandas and consists of Twenty four thousand slokas.First letter after every thousand slokas is incorporated from Gayathri Mantra.. The latter version i.e Adhyatma Ramayana contain 6 kandas with 3653 slokas.<br /><br />3. In Valmiki, Sri.Rama is born as ordinay human infant. But Adhyatma presents him at birth as the four handed Lord Maha Vishnu with all divine emblems.<br /><br />4. In the former version, in the Sage Viswamithra episode, Sage Vasishta does not reveal Sri.Rama’s divinity to King Dasaratha, whereas in latter version Sri. Rama’s divinity is revealed.<br /><br />5.Ahalya wife of Sage Gautama is in invisible form in the Valmiki Ramayana, whereas in the latter she has been depicted in the rock form.<br /><br /><br />6. In the Ayodhya Kanda of Adhyatma Ramayana the section opens with a visit of Sage Narada to Sri. Rama to remind him of the purpose of his incarnation, which Sri. Rama acknowledges. All this incidents are not in Valmiki.<br /><br />7. In the Adhyatma , banishment of Sri. Rama is accomplished by the Devas through Goddess Saraswathi, by possessing the two women i.e maid servant Manthara and Kaikeyi. In Valmiki this incident is explained as a simple court intrigue.<br /><br />8. Sage Valmiki’s evil past explained in detail in Adhyatma, but not in the other.<br /><br />9.In Adhyatma, Lakshmana requests Rama to instruct him on the means of attaining Salvation. Rama also gives him an elaborate discourse on Jnana and Bhakti, conveying the quintessence of Vedanta. This is not there in Valmiki Text.<br /><br />10. According to Adhyatma Ravana is aware of the fact that Sri. Rama in human form is Lord Vishnu incarnated to kill him. Ravana is also aware of the fact that destruction at Sri. Rama’s hand is easier way of gaining salvation than through spiritual practices.<br /><br />11.In Adhyatma - unknown to Lakshmana, Rama informs Sita that Ravana will be coming to abduct her, and that therefore he is handing her over to the Fire deity Agni for safe custody, till he takes her back again. In her place Maya Sita is left in Asrama, and it is this illusory Sita that Ravana abducts. This is unknown in the Valmiki.<br /><br />12. In Valmiki, it is Kabandha who advises Sri. Rama to make friends with Sugreeva and give details about the place of his residence. Where as in Adhyatma it is ascetic Sabari who first tells Rama about Sugreeva and informs him that Sita is confined in Ravana’s palace.<br /><br />13. After the death of Vali it is Hanuman who consoles Tara in Adhyatma Ramayana. Where as in Valmiki Sri. Rama gives her an elaborate advice of philosophy of Vedanta and the practice of devotion, besides consoling her.<br /><br />14. In Adhyatma while Rama is staying at Mount Pravarshana after the coronation of Sugreeva, he gives an elaborate discourse to Lakshmana on the ritualistic worship of Lord Maha Vishnu ( i.e Himself), thus revealing his identity with the Supreme Being openly. <br /><br />15.Swayamprabha comes to meet Rama and praises Him, identifying him as Supreme Being. According to the advice of Rama she goes to Badari to attain Mukthi.. This episode is absent in Valmiki.<br /><br /><br /><br />16.Sampaathi gives an elaborate discourse to the monkeys who meet him He quotesSage Chandramas, while telling about the divinity of Sri. Rama. This incident is available in Adhyatma only.<br /><br />17. Conspicuous addition in the Adhyatma is Rama’s installation of the Sivalinga in Rameswara, before the construction of Sethu for the success of the enterprise. Rama also declare about the merit of Pilgrimage to Rameswara and Sethu Bandha here. These elaborations are not available in Valmiki.<br /><br />18.Sri Rama is well aware of his divinity during the Naga pasa missile episode and Garuda’s arrival to release them. In Valmiki, Rama is not aware of his divinity till the end when Brahma imparts that knowledge to him.<br /><br />19, Kalanemi obstruct Hanuman while he is on his way to bring Mritasanjivani, a herb that can revive one who is almost dead. This incident is absent in Valmiki.<br /><br />20.Narada praises Rama after the death of Kumbakarna in Adhyatma . This is absent in Valmiki.<br /><br />21.Killing of Maya Sita by Indrajit and illusion created thereon by black magic is available in Valmiki but not in Adhyatma<br /><br />22. Before going to battle Ravana , for gaining invincibility in battle, begins fire rite, as per the advice of his guru Sukra. This rite is blocked and stopped by the monkeys. These incidents are absent in Valmiki Ramayana.<br /><br />23.Rama cut down the heads of Ravana repeatedly, but could not kill him. Vibhishana informs Rama that Ravana has got amrita deposited in his umbilicus and that until it is removed he cannot be killed. This is available in Adhyatma Ramayana. But in Valmiki Ramayana as per the advice of Sage Agasthya Rama Chant Adhithya Hrudaya and worship Lord Soorya to kill Ravana.<br /><br />24.According to Adhyatma on the death of Ravana, his spirit , having luminosity of lighting enters into Rama and attains salvation. An example for vidvesha Bhakthi.These explanation find no place in Valmiki.<br /><br />25. After the death of Ravana Sita’s fire ordeal is only to replace the Maya Sita by Rama. The whole event is given the appearance of a real ordeal in Valmiki.<br /><br />26. In Adhyatma Ramayana every one praises and chant the hymn on Rama <br />starting from Vamadeva, Valmiki, Bhardwaja, Narada, Viradha, Sarabanga, Sutikshna,Agasthya, Viswamitra, Vasishta, Jatayu, Kabhanda, Sabari, Swayamprabha, Parasurama, Vibhishana, Hanuman etc. This is absent in Valmiki. <br /><br />Subham Bhavathusapthagiri.http://www.blogger.com/profile/16194580513901944252noreply@blogger.com0tag:blogger.com,1999:blog-21682331.post-65743285053244407742007-07-26T10:49:00.000-07:002007-07-26T11:24:50.357-07:00APHORISMS<span style="font-family:arial;"> <br /><br /> <br /><br /><br /> </span>sapthagiri.http://www.blogger.com/profile/16194580513901944252noreply@blogger.com0tag:blogger.com,1999:blog-21682331.post-63304323212815668292007-05-31T12:16:00.000-07:002007-05-31T12:17:46.753-07:00POOJA DRAVYAS FOR BAGAVATHI SEVALIST OF ITEMS REQUIRED FOR BAGAVATHI SEVA:-<br /><br />1. TURMERIC POWDER------------------------------------- 300 GRAMS<br />2. FINE RICE POWEDER ----------------------------------- 300 GRAMS<br />3. RED COLOUR KUM KUM-------------------------------- 500 GRAMS<br />4. GINGLY OIL----------------------------------------------- 1 LITRE<br />5. GOOD QUALITY THIRI NOOL 1 ROLL<br />6. KARPOORAM --------------------------------------------- 200 GRAMS<br />7. SANDAL POWDER 1 PACKET<br />8. RICE FOR AKHATHA 100 GRAMS<br />9. AGARBATHI GOOD QUALITY 1 PACKET<br />10.HONEY FOR TRIMADHURAM 100 GRAMS<br />11.GHEE FOR -DO- 100 GRAMS<br />12. SUGARCANDY –D0----------------------------------- 100 GRAMS<br />13. COCONUT 2 NOS<br />14. ELAKKI PLANTAIN 2 KG.( 20 nos)<br /> <br />NOTE:- IF COCONUT OR PLANTAIN TO BE GIVEN TO SEVARTHEES<br /> THAT MUCH EXTRA QUANTITY TO BE PURCHASED.<br /> BETTAL LEAVES PLUS SUPARI ACCORDING TO NEED<br /><br />15. PLATAIN LEAVES MINIMUM 2 NOS<br /><br />16. FLOWERS:- (MINIMUM MIXTURE OF 5 KGS OF THE FOLLOWING)<br /><br />(LOTUS, SAMPIGE, MALLIGE,ROSE, JAVANAM, THULASI, VILVAM<br />ARALI, SUGANTHRAJ, JAVANTHI )<br /><br />RED FLOWERS LIKE CHEMBARATHII, TECHI, PAVILAMALLI ETC<br />TO BE PROCURED<br /><br />17. HARAMS/MALAS ETC. MINIMUM 2 HARAMS PLUS MINIMUM<br /> OF 15 FEET JASMINIE MALA AND 10 FEET OF JAVANTHI MALA OR<br /> ROSE MALA OR KANAKAMBRAM MALA OPTIONAL FOR POOJA AND<br /> ALANKARAMS)<br /><br />18. POOJA PATHRAMS:<br /><br />(A.) TWO BIG VILAKKU (B). SANGU (C) MANI (BELL) ( D) EKAMUKHAM (E.) PANCHAMUKHAM ( F). KARPOORA TATTU (G). THEERTHA PATRAMS 2 NOS ( H ). BATHI STAND (I). OIL CAN.( J). ONE SMALL VESSEL TO DIP THE THIRI FOR LAMPS ETC. ( K). MINIMUM 4 BIGS BRASS PLATES AND THREE SMALL PLATES<br />(L) PANCHAPATRAM<br /><br />19. SUITABLE DONNAI OR CUPS TO DISTRIBUTE PRASADAMS<br />WITH PLASTIC BAGS TO DISPOSE OF THE FLOWERS TO DEVOTEES<br /><br />20. FOR PACKING OF REMAINING FLOWERS ONE BIG BAG.<br /><br />21. PRASADAM- TRIMADURAM- NEIPAAYASAM AND ULUNDU VADAI.sapthagiri.http://www.blogger.com/profile/16194580513901944252noreply@blogger.com0tag:blogger.com,1999:blog-21682331.post-90027599846443923832007-05-31T12:00:00.000-07:002007-05-31T12:02:33.582-07:00POOJA DRAVYAS FOR NAVAGRAHA POOJA-HOMALIST OF ITEMS REQUIRED FOR NAVAGRAHA HOMAM/POOJA:<br />( THIS LIST IS EXCLUSIVE OF REGULAR POOJA VESSELS,POOJA DRAVYAS COCONUT/PLANTAIN BETTEL LEAVES ETC.REQUIRED)<br /><br />(Angle (kona) kolam for different navagraha can be made separately for each graham but that should be fit in within a range of three feet by three feet square)One Big kalasas for Varuna and other devathas)<br /><br />1. 9 cloth pieces for navagrahas which is available in set at different price range.( two red, two white, one green, one yellow, One Blue, one black and one piece with different colours )One Vastram for Main Kalasam.<br /><br />2. 9 Dhaanyas (Navagraha Dhanyas in separate packets are available)<br />(Rice, Wheat, Bengal gram, Urdu gram, Green gram, Gingle seed, Horse gram, Toor gram, Cowpee Gram ( Mocha Avara)<br /><br />3. 9 varieties of Samith- for different grahas (Available in set)<br />Sticks from Palasa, Athi, Aala, Oudumbara, Darba, Arukan Pillu Vanni, Nayuruvi, Erukku etc.<br /><br />4. 9 Kalasa Pathrams for different grahas ( Optional)9 Coconuts.<br /><br />5. 16 pieces Brick for Homam. 25 pieces of Varatti. Husk,5kgs<br /> of small pieces of firewood. <br /><br />6. Plantain leaves to set the Navagraha Mandala.<br /><br />7. Two Kg flowers and 15 feet of Mala for Navagraha mandala<br /><br />8. Form Homam Dravyas required are : Havis made out of two glass of rice, 9 varieties of Samith, and 1Kg of Cow Ghee.<br /><br />9.For prasadam Ghee Payasam/Chitrannam can be made.<br /><br />OM TAT SATsapthagiri.http://www.blogger.com/profile/16194580513901944252noreply@blogger.com0tag:blogger.com,1999:blog-21682331.post-45410453363992993622007-05-31T11:28:00.001-07:002007-08-31T10:46:13.050-07:00DRAVYAS FOR GANAPATHI POOJALIST OF ITEMS REQUIRED FOR GANAPATHI –POOJA-HOMAM.<br /><br /><br />(A) 1. Turmeric Powder 200 gram.2. Rice powder 200 gram for preparation of Swasti Padmam<br /><br />(B) Note: the following are approximate measurement required for one coconut:-( as far as possible one full coconut along with its outer husk, inner shell etc should be completely used for homam)<br /><br />Coconut. (2) 100 gram powdered Jaggery (3)50 gram ghee (4) 50 gram honey (5)1 litre Nel Pori (6)8 small pieces sugarcane (7)50 gram white Tila seeds ( White Ellu) (8) 8 small ripe plantain (9) 8 modakam (10) 8 neyyappam<br /><br />(C) For Homa separately half litre ghee.<br /><br />(D) Arukan Pillu for Homam<br /><br />(E) 21 Poorna Modakam and 21 Neyyappam for Nivedhya<br /><br />(F) One Red colour Half a metre cloth for Poornahuthi<br /><br />(G) OTHER ITEMS REQUIRED: Apart from usual pooja vessels- There should be one big lamp and one small lamp should be kept ready. More red colour flowers may be used. Small firewood cut to pieces should be kept ready according to the requirement for the homam. Minimum 5 Bundle of the same with approximate weight of about 3Kgs should be arranged. mixture of half a kilo flowers are required for the pooja.<br /><br />Average size Homa Kundam or 16 Bricks along with Pure sand and varatti (Big size 8 Nos would be required.<br /><br />Three to four feet mala. Another coconut- 1-dozoen Vaza-pazam for Nivedhya along with bettle leaves and pakku. Kum Kum, Chandan,Bathi, Camphor etc are to kept ready.<br /><br />Subhamasthu.sapthagiri.http://www.blogger.com/profile/16194580513901944252noreply@blogger.com0tag:blogger.com,1999:blog-21682331.post-18314414325642835342007-05-31T11:28:00.000-07:002007-05-31T11:37:06.156-07:00SOME TIPS ABOUT IMPORTANT POOJAS-DRAYVASList of items required to do Sri Rudra Abisheka: -<br /><br />1. Panchayatana pooja Vighrahas/Salagramams<br /><br /><br />2. Pooja Vessels: Panchapatra- Arkya Patra- Kalasa Kumbha- Brass plates Small: 3 Big: 3 Nandimukham Bell, Eka Mukha Deepam, Pancha Mukha Deepam, Dhoopam Stand, Conch(Sanghu with stand) Karpoora Jothi Plate, Peedam Dhara Patram , Theerthavari etc. One or two brass or silver tumblers, Kuthu Vilakku.<br /><br /> 3.General items: Turmeric Powder 25 Grams, Sandal Paste or powder 50 Grams,Viboothi: 100 Grams. Kum Kum Red 50 grams. Three or 5 thread Thiri Nool. Mango Leaves 7 to 10 Nos. Panneer 1 Small Bottle. Ramacham/Vetti Ver 50 Grams. 5 or 6 Elakkai, small quantity of Pacha Karpooram, Karpooram 50 Grams. Agarbathi One Packet, Akshada about one small tumbler. Three Coconuts. Gingilee Oil 500 Grams.<br /><br />4. Nivedhya Dravyas: 18 Banans. 100 Bettle Leaves. Pakku 50 Gms.<br /><br />5. Abhisheka Dravyas: (all Items minimum half tumbler except Cow’s Milk ( half litre)<br /><br /> 1.Gantha Tailam (usually used is Gingili Oil),<br /><br /> 2.Panchagavyam ( made of Cow’s urine, dung, milk, curd, and ghee added in the proportion (2:1:12:8:2 with appropriate mantras.)<br /><br /> 3.Panchamrutham Mixture made out of ( Three to five big Banana ( Pacha Plantain preferred), 200 grams Jaggery Powder,100 grams honey,100 grams ghee, 100 Grams red colour sugar candy,100 Grams Lion Brand seed less dates)<br /><br /> 4. Ghee 50 Grams 5. Cow’s milk half litre 6. Curd One tumbler 7.Small portion of Honey 8. Sugar Cane Juice 9. Lemon Juice 10. Tender Coconut 1 no.11.Panneer one small bottle, Sandal Paste, & Vibhoothi.12. Decorated Kalasam( Placed above 1 Kg Rice spread in a plantain leaf or in a Brass Tambalam with Mango leaves, Kumba rathnam, Koorcham, Mixture of Pacha Karpoora. Elakkai etc)<br /><br />6. 12 Feet Long Mala made of Javanthi or Jasmine or of mixed flowers. Thulasi leaves, vilva leaves, 1 Kg. Arali, 1 Kg. Sugantharaj, 1 Kg. Jasmine, along with small quantity of other flowers like rose Javanthi, Sampige, etc are also required.<br /><br /><br /><br />Note: As Kumbarathnam we generally put a coin inside the Kalasam. But kumbarathnams consists of pancharathnams : i.e gold, kulisam, Neelam, Padmaragam and pearl.<br /><br />Five leaves to be kept in the kalasam are Aswatha,Oudumbara,Palasa,Mango,Athi leaves.But generally we use only Mango leaves.<br /><br />For Siva Pooja Talam Poo should not be taken. Similarly do not take Akshada, arkapushpam for Vishnu. Do not use Tulasi for Ganapathi, Arukan pillu should not be used for Devi. Using of Vilwa leaves is Nishidha for Soorya Lord.sapthagiri.http://www.blogger.com/profile/16194580513901944252noreply@blogger.com0tag:blogger.com,1999:blog-21682331.post-1166638900000407372006-12-20T10:02:00.000-08:002007-05-23T09:29:43.707-07:00BRAMMOPADESAM-SAMSKARA NO:8<strong>UPA-NAYANAM-STARTING JOURNEY TOWARDS BRAHMAN</strong>.<br /><br /><br />Out of the 40 Samskarams ordained for us, Upa-Nayana Samskara is coming as the 8th Samskara. Samskara is nothing but the process of purifying and refining a person and making him fit for sadhana. Samskara literally means to do well. By Samskara we wanted to convert the prakruthi into Samskruthi and not as its opposite i.e Vikruthi . ( deformed/useless). Samskarams ( sacraments) purify and refine a human being making him fit for the life.<br /><br />By Upa- Nayanam ( go nearer to )- it is generally understood that a guru leads the Vadu towards Brahman ( knowledge). It can also mean providing him with an additional eye i.e the eye of knowledge and wisdom. Some opine that by Upanayana - also mean the beginning of formal education. We know that like Brahmins, –Shaktriya , Vysya community people also perform this Upa-Nayana Karma.. It is stated that for the above three communities Upa-Nayana Samskara should be completed before the age of 8, 12, 16 respectively. Generally this samskaram should be completed before the sexual feelings enter the mind of the boy. It is stated that for all the other three varna aasrama people Brahmin is the Guru. For Brahmin Agni Deva is the guru.<br /><br />During the function the Guru asks the Vadu ( the Brahmachari) to stand firm over a granite Stone (Asma Aarohanam). He then blesses him stating that :-<br /><br />“ You should become firm like this stone. Your determination should be like a stone. Your body /health should be like this stone. If any body is creating difficulties in your anushtanas you should fight against him and should drive him away.”<br /><br />“He also informs the Vadu that you have now become a Brahmachari and hence you should perform the Sandhya Vandanam and other duties as ordained.”<br /><br />During the upanayana the great Gayathri Mantra is imparted to the Brahmachari.. As Gayathri mantra upadesam is considered as the greatest of all upadesams this is called “Brahmopadesam”.<br /><br />As mentioned in scriptures a Brahmachari has to do follow certain regulations.<br /><br />They are: He should not sleep during the day time. He should not use cosmetics and other perfume items. He should not closely mingle with ladies. He should not be interested in beautifying his body. He should not see dances etc. He should not show interest in unnecessary wordly pleasures and gossip. He should be calm and quite in his behaviour .He should be a very determined in his mind and should not be lazy. Sandhya Vandanam- Gayathri Japa- Upaakarma etc. are the ordained ANUSHTANAS- which would lead and take the Brahmachari to right path.<br /><br /><br /><br />In Upanayana Samskara the following procedures are generally followed:<br /><br />1. ANUKJNA- ( Permission from elders).<br />2. VIGNESWARA POOJA<br />3. SANKALPA<br />4. UDAKA SHANTHI - PUNYAKA VACHANAM- MANTRA JAPA<br />5. ANKURA ARPANAM ( Germination of seeds in the palikas)<br />6. PRADHI SARA BHANDAM ( Kankana Dharanam)<br />7. ABHYUDHAYA SRAADHAM ( NAANDHI)<br /><br />( The above mentioned functions are usually done in the previous day- as-POORVANGA)<br /><br />(UTTARANGA PRAYOGA):-<br /><br />8. SEEKING PERMISSION FROM ELDERS TO PERFORM THE<br />KARMA<br /><br />9. VIGNESWARA POOJA<br /><br />10. UPANAYANA SANKALPA<br /><br />11. PUNYAAHAM ( Purification function)<br /><br />12. GRAHA PREETHI DHANAM ( for removal of all dhosha)<br /><br />13. YAGNOPA DHAARANAM ( Wearing of Sacred thread)<br /><br />14. KUMARA BHOJANAM ( Feeding the vadu ) Food prepared should be without salt and chillies – preferably rice mixed with dhal/ghee/milk etc.<br /><br />15. VAPANAM ( Tonsuring of hair by the Kartha .Here the kartha prays to devathas like, Vayu, Adhithi, Varunan, Poosha, Brihaspathi, Agni etc to give poorna Ayu: to the vadu, along with name, fame, and all good fortunes<br /><br />16. ASMA AAROHANAM ( Brahmachari is asked to place his right foot firm on the stone, while the guru prays for his well being.)<br /><br />17. BRAHMACHARYA AASRAMA VASTRA DHARANAM- KUTTA VASTRAM MADE OF COTTON- MEKHALA MADE OF DHARBA GRASS- ( GIRDLE MADE OF MUNJA GRASS TIED ROUND THE WAIST-(Mounjibandhana) KRISHAAJINAM- SKIN OF BLACK ANTELOPE. (wearing as upper cloth) (Wearing of the above are done by asking the vadu to stand on the stone Here again the guru prays for the well being health, long life for the the Vadu)<br /><br />18. BRAHMACHARI- IS ASKED TO STAND ON DARBA GRASS AND<br />THE KARTHA IS HANDS OVER THE VADU THROUGH TO DEVATHAS LIKE AGNI, SOMA, SAVITHA,SARAWATHI, MRUTHYU,YAMA, GADAN, JALA , EARTH, VAISWANARA, OUSHADHI DEVATHAS etc. HE ALSO PRAYS FOR PROTECTION OF THE VADU TILL HE COMPLETES BRAHMACHARYA AASRAMA.<br />19.. VADU SEEKS MANTRA UPADESA – GURU -VADU QUESTION ANSWER SESSION FOLLOWS..GURU SEEKS THE BLESSINGS OF SUN GOD AND PRAY FOR PROTECTION OF THE VADU.<br /><br />20. UPANAYANA HOMAM- ( in this homa the guru and Vadu both pray the devathas like Agni, Varunan, Angirasar, Saptharishees, Prajapathi etc seeking <strong>life to the vadu till his son begets grand children</strong>. Here Prayer is also made for acquisition of knowledge, removal of dhosha, for achievement of all desires. Etc.<br /><br />21. JAYATHI HOMA: ( This homa is performed for completion and fulfillment of all desires and attainment of good results from the karma)<br /><br />22. BHAHMMOPADESA- MUHURTHA- TAKING UP OF PALASA DHANDA<br />PLEDGE TO PROTECT VEDAS. VADU ALSO TAKES VARIOUS OTHER PLEDGES RELATING TO BRAHMACHARYA AASRAMA-( DO’S AND DON’TS.)( Vadu Seeks SAVITHREEM BHO ANU BRUHI<br />Gayathri mantra consists of Omkara- Vyakruthees, and Savithri Mantra)<br />23. GURU DAKSHINA- SOORYA DARSANAM - WITH MANTRA-GURU ACCEPTS THE VADU AS HIS SISHYA.<br /><br />24... SAMITHA DHAANAM ( homa in the Agni with Samith)<br /><br />25... BHIKSHA AACHARANAM<br /><br />26. GURU’S ORDER TO FOLLOW DO’S AND DON’T IN BRAHMACHARYA VRATHAM- AND SISHYA’S PLEDGE AND ACCEPTANCE.<br /><br />27. MAHA AASIRVADAM.<br /><br />28. AARATHI- SWASTHI VACHANAM<br /><br />29.. FOURTH DAY AFTER THE FUNCTION PRANAVA SRADHAA-MEDHAA POOJA- (VIGNEWARA POOJA- PUNYAAHM- NOOTHANA VASTRA DHAARANAM-GIVING THE OLD ONE TO THE GURU- CHANGING OF YAGNOPAVEETHAM AND LEARNING OF SRADHAA AND MEDHAA SOOKTHA JAPAM..<br /><br />30. PAALIKA VISARJANAM AT AN AUSPISIOUS TIME.<br />============================================================<br />NOTE: To be eligible to learn veda one has to complete the samskara of upanayana. Borne to a mother is called first life. After Mounjee Dhaaranam that is after handing over the vadu to veda matha his second life starts. For the ladies in the upanayana place, marriage has been equated.<br /><br />For Anukura arpanam the following seeds are usually used. Paddy, Green Gram, Tor gram, Karamani, Mocha-Avara muster seeds( other seeds are optional)<br /><br />Snaanam Sandhya Japo Homa: Devathanam cha poojanam<br />Aadithyam Vaiswadevam cha Shad Karmarni Dine Dine.<br /><br />(Purification of the body and mind by taking bath, doing Sandhya japa, performing homa as ordained for the particular aasrama dharma, worship of God, doing adhithi Sat Kara, and performing baliharana are considered as 6 daily duties )<br /><br />What we receive by understanding , and listening with concentration - the veda mantras - is removal of darkness from the mind.<br /><br />For a pious persons life would be protected by truthfulness equated to mother, knowledge ( as father) Dharma ( as brother) kindness ( as friend) peace and tranquility ( as wife) patience ( as his son)<br /><br />For Yajur veda Sakha followers Venus should not be setting while choosing the Muhurta for Upanayana, Marriage etc. as Venus is considered as Yajur Veda Sakha Adhipathi..<br /><br />By which act or Karma an Acharya draws a Sishya towards him for imparting knowledge of Veda is called upanayana.<br /><br />Gayathri is mother of all vedic mantras. It contain 3 feet, of 8 syllables with 24 letters. Nijruth Gayathri contain only 23 letters. ( Tripada Gayathri)<br /><br />Gayathri Mantra :Omkaram -Vyakruthees -Savithri Mantra<br />Period : Morning- Noon -Evening<br />Kanamal- Konamal -Kandu<br />(before sun rise) (straight above the head) ( before sunset)<br />Devathas for different periods:Gayathri Savithri Saraswathi<br />Vishnu Brahma Siva<br />Who are eligible :Brahmana- Skhatriya -Vysya<br />Rik Veda Yajur Veda SamaVeda<br /><br />For Rik , Yajus, Samavedees Gayathri is the same. For Atharva vedees there is a separate Gayathri. To Chant that Gayathri or to learn Atharva veda one has to go through separate upanayana function. The Three strands stand for the three Vedas- thereby reminding us that one has to study them and incorporate their message in his life.<br /><br />The Three strands also represent purity and control of Body, Speech and Mind/<br /><br />The Word Savita means God the creator. He is the supreme Lord residing in the heart of the sun. The Savitri Mantra was revealed to he sage Visvamitra for the first time in the Vedic metre known as the GAYATHRI. Hence this mantra is popularly known as Gayathri Mantra.<br />The rishi for the mantra is sage Viswamitra.<br /><br />The Sacred thread is a thread with three strands and each strand containing three threads. Thus the nine threads represent nine deities i.e Earth, Water, Agni, Air, Aakasa, prana,Aatman, Antarathman, and Paramatman. The three strands are bind by a knot which symbolize pranavam ( AUM) or Brahma Knot.<br /><br />Wearing of this holy thread has a purificatory effect and is reported to have come along with the Brahma. Long life, Success in every field, Knowledge, Wisdom, Tejas, Strength etc etc. can be obtained by wearing this holy thread and following the dharma as ordained.<br /><br />Four Veda Vrathas are stipulated in the Brahmacharya Aasrama- they are Prajapathyam, Soumyam, Aagneyam, Vaiswadevam. These four forms part of the forty Samskaras. ( i.e 9 to 12)<br /><br /><br /><br />( Subham Asthu)<br /><br />.<br /><br /><br /><br /><blockquote></blockquote><blockquote></blockquote><blockquote></blockquote><blockquote></blockquote>sapthagiri.http://www.blogger.com/profile/16194580513901944252noreply@blogger.com0tag:blogger.com,1999:blog-21682331.post-1163697385506933862006-11-16T09:13:00.000-08:002007-05-23T09:47:32.011-07:00SHANTHI KARMA -- SASHTI ABDHA POORTHISASHTI ABDHA POORTHI SHANTHI ( 60 TH BIRTH DAY )<br /><br /><br />During the life time of a person, especially from the 54th Birth day onwards <em>Kaamyartha</em> <em>Prayaschitha Karma</em> <span style="color:#3366ff;">seeking good health, Veda Uktha Poorna Aayu: and remedy from all sins</span> starts. Shaanthi at 54th Birth date is called <strong><em>Bheema Shaanthi</em></strong>. At 59th birth date another Shaanthi Yagna to be conducted called <strong><em>Ugra Ratha Shaanthi</em></strong> .When a person he or she is completing his/her 60 th birth day - on that date a shaanthi Yagna to be conducted with the help of learned vedic pandits- to ward off all evils that may affect the kartha in the continuing years. As reported in the sruthies, the following dushta grahaas like <em>Kala yavana</em>, <em>yamala, sudoomra</em> etc would create <strong><em>APA-MRUTHYU</em></strong> to the person concerned, as well as affect the health of his/her parents/ spouses children etc;. soon after the completion of his first cycle of Sashti Samvatsara. ( Our Samvatsara Cycle consists 60 years starting from Prabhava, Vibhava, etc. .In the cycle of years the current year is called “VYAYA:-up to say 14th of April-2007 ) To ward off from Bhootha- Pretha – Mruthyu Bhaya and to get rid of all sins acquired till then - this Kaamyartha Sashti Abdha Poorthi karma should be performed. During this shaanthi one also seek from the God- good health and poorna Aayu: for himself as well as for his family members.<br /><br /><br />After completion of morning rituals like Sandhya Vandanam /Bath etc (purfication functions) seek permission from the learned vedic pandits, for commencements of the function. “<strong><em>ANUKJNA</em></strong>” is followed by Vigneswara Pooja., Samkalpam. In the Samkalpa one prays for Health, Wealth, Prosperity, Poorna Aayu: He also prays for protection from bad effects due to bad viewership or bad positioning of the planets and other dushta grahas as stated earlier.<br /><br /><br /><strong><span style="color:#ff0000;">During the pooja the following deities are invoked either in the kalasams/Kumbhams or in the Mandalam .1. Indra 2. Agni 3. Yama 4. Nirruthi 5. Varunan 6. Vayu 7. Soman 8. Eesanan 9. Brahamma 10. Vishnu 11. Ugra Rathaakya Rudra ( Amrutha Mruthyunjayan)<br /><br />Markandeyan, Saptha Rishies, Arunthathi, Sashti Samvatsara Devathas, Saptha Chiranjeevees, Nakshatra Devathas, Dhishanaam, Vrudha Matha, Gowri, Durga, Varunan, Mangala Devatha. Navagraha devathas etc.<br /></span></strong><br />After giving <strong><em>Graha Preethi Dhaana, Vaishnava Sraadham, Poorvanga Go Dhaana,</em></strong> (towards cow dhaana generally a coconut- along with money equivalent to the value of a cow is given to a purohit) etc. are performed ( as per the soothra they follow and Kula Aachara/Desa Aachara) <strong><em>Abyuthaya Sraadham</em></strong> ( Nandee Sraadham) is performed thereafter invoking the departed souls- called Sathya Vasu Samjnaka and seeking their blessings in advance.<br /><br /><br />Then follows <strong><em>Punya Aham, Acharya Varanam, Rithvik Varanam, Kalasa Sthapanam</em></strong> etc. Different methods are followed in Kalasa Sthapanam/ Mandala Sthapanam.<br /><br />Where 60 kalasas are used, the devathas invoked in kalasas are under:-<br />Amrutha Mruthuyunjaya (1) Brahmma (1) Vishnu (1) Rudra (1) Markandeyan (1) For Ashta Dik Devathas like Indra etc (8) , Navagrahas (9) Chiranjeevees (7) Ayurdevatha (1) Nakshatra Devathas ( 28) , Samvatsara Devathas (1) Saptha Rishies (1)<br /><br />In some places only 33 kalasas are placed reducing multiple kalasas in the case of Nakshatra Devathas, to one.<br /><br />In some other places only 12 kalasas are placed proportionately reducing the multiple kalasas to only one in each group.<br /><br />After installation of Kalasas and Mandalas over Dhaanyas like, Paddy, Rice, Wheat, Masha, Black til seed etc. as ordained, purohits invoke all the devathas with vedic mantras and complete <strong><em>Shodasa Upachara Pooja ( 16 ways of upachara Pooja).</em></strong> This is followed by Veda Ghosha from the veda followed by the kartha. In the Sooktha Japa Rakshogni Mantras, Paavamana Sooktha, Varuna Sooktha, Thryambaka and Rudra Gayathri Mantras, Dik Palaka mantras, Brahma Vishnu Rudra/Durga/Sree/Bhoo/Mruthyu/Ayushya/Baagya etc. sookthams are chanted. Sri Rudram/Chamakam and Purusha Sooktham are also chanted This Japa conclude with Nakshatra Sooktham, Grutha Sooktham, Pancha Shaanthi and Ghosha Shaanthi. In some places first panchathi from each of the 44 anuvakas from the Yajur Veda Samhitha, are also chanted.<br /><br />Next to completion of the japa, Homa would be performed with 108 aahuthees chanting <strong><em>Thrayambaka Mantras</em></strong>. .Samith,Ghee ( Aajyam) Havis ( in some places Til seed is also used). Homa is concluded with Swishta Krutha and Jayathi Homa.<br /><br />On completion of Puna Pooja, Kalasa Jala ( water from the holy pots ) are smeared over the kartha and other people assembled there. This is followed by<br /><span style="color:#ff6666;">AAJYA NIREESHANAM ( CHAYA DHANAM</span>) . There after <strong><em>Mangala Snaana</em></strong> is performed on the kartha ( Dampathees). Mangala Snana performed with 11 Dravyas are as follows: 1. <span style="color:#6666cc;">GOROCHANAM</span> (to be applied in the head) 2<span style="color:#6666cc;">. CURD</span> ( to be applied in the forehead) 3.<span style="color:#6666cc;">GHEE </span>( to applied on the eye lids) 4. <span style="color:#6666cc;">BLADES OF GRASS (</span>to be placed on the head) 5. <span style="color:#6666cc;">COW’S MILK</span> ( to be sprinkled on head) <span style="color:#6666cc;">6.FRUITS</span> (touch the fruits with hands) <span style="color:#6666cc;">7. FLOWERS</span> ( place in the head) <span style="color:#6666cc;">8. MIRROR</span> ( view the mirror) <span style="color:#6666cc;">9. DEEPAM</span> ( see the light of the deepam) <span style="color:#6666cc;">10 EARTH</span> ( touch the earth preferably the mud from beneath the tulasi plant ) <span style="color:#6666cc;">11.GOLD</span> ( place a coin or gold article in the head). By doing this Mangala Snaana - one is praying for 1. Poorna Aayu: 2. Good Health, Fame, Courage, Prosperity, good appearance, removal of all diseases, Strength, fulfillment of all desires, removal of ugliness, gaining of knowledge and removal of all sins., acquiring all comforts in life etc. etc. Each of the above Dravya is used praying for specific fulfillment of desires.<br /><br />Soon After Mangala Snaana is over - the Rithviks assembled their do the Abhisheka with the Kalasa jala on the kartha along with chanting of mantras. This Abhisheka should be done only by elderly scholarly people and ritviks . This is followed by <strong><em>AARDRA VASTRA DHAANA</em></strong> ( the cloth used by the couple at the time of Abhisheka), cloth wrapped around Kalasas as well as the icons / Prathimas made of Gold/silver if any placed over the respective kalasas, are also should be given as dhaana to purohits.<br /><br /><strong><em>Thereafter Dasa Dhaana ( 10 types of gifts) are given to purohits.<br /><br />1, Cow Dhaana is given praying for peace/prosperity etc. Generally substituted by a Coconut and Go Moolya ( that is price of a cow- Uttaranga Go Dhaana)<br /><br />2. Bhoo Dhaana : Land for cultivation or dwelling should be given.( Generally substituted by Sandal Wood piece).This Dhaana is given praying for comfortable living.<br /><br />3. Seasme/Til ( black) in a copper vessel or iron vessel is given praying for removal of all sins.<br /><br />4. Hiranya ( Gold) Dhaana is given again praying for removal all acquired sins.<br /><br />5. Ghee in a bronze Vessel for pleasing of all devathas and praying for removal of all aarjitha papas.<br /><br />6. Vastram (Veshti-Uthareeyam) – Praying for good health and prosperity.<br /><br />7. Food grains ( Paddy/Rice/Wheat etc) Praying for Subhiksham in life.<br /><br />8. Jaggery: To Please Goddess Lakshmi and seeking all prosperity<br /><br />9. Roupyam ( Silver) To please piturs/ Maha Vishnu seeking their blessings.<br /><br />10. Lavanam ( Salt) To Please Sri Rudra seeking good health.<br /><br /></em></strong><br />Some people give <strong><em>Pancha Dhaana</em></strong> also ( Gift of 5 items) apart from the above. They are Deepam, A religious book, A bell, Vastram, and Udhaka Kumba<br />( Brass or Copper vessel with water) . These Dhaanas are made seeking the Blessings of all Devathas/ purohits etc.<br /><br /><strong><span style="color:#ff0000;">Bhoori Dhakshina</span></strong> is given to all Scholars and other elders who have graced the occasion.Finally <strong><span style="color:#ff6666;">Phala Dhaana</span></strong> to be given to one and all who have come for the function. The above two Dhaanas are given seeking their good wishes.<br /><br />As by customs and practices prevalent in their family Lakshmi Pooja is done to the Mangalya specially prepared for that occasion. and <strong><em>Mangalya Dharana</em></strong> would be completed on the auspicious Muhurtha. Please note that there may be exception to this in some cases or as warranted by the situation.<br /><br />Function would be concluded by <strong><em>Maha Aashirvadams</em></strong> from Ritviks and elders present there. Then follows Brahmana bhojanam <strong><em>/ Bhuktha Dakshina and Swasthi Vaachanam. </em></strong><br /><br />( <strong><em>This method is prescribed for our benefit by Rishi Sownaka</em></strong>)<br /><br />Some people conduct <strong><em>Rudra Ekadasini</em></strong> in the previous day. Rudra Japam by 11 Rithviks 11 times as ordained would be followed by <strong><em>Dasamsa Rudra Homa and Vasordhara.</em></strong> Prokshanam of the Abisheka Jalam follows. Dasa dhaanams are given thereafter to please various Gods/Devathas/Pitrus/Ritviks etc..<br /><br />In some places additionally <strong><em>Shad Dhaanas</em></strong> (six gifts) are made. They are Deepam, Jala Patram, Salagramam, Siva Lingam, Vibhoothi, Rudraksham. <strong><em>In Samkalpitha Dhaanam</em></strong> comes Phalaka (Wooden Plank-Seat) Chatra ( Umbrella) Yashti ( Walking Stick) Vyajanam ( Hand Fan) Paada Raksha ( chappal) etc.<br /><br /><strong><span style="color:#ff6666;">Note:-<br /></span></strong><br /><strong><em>PANCHA RATHNAMS</em></strong> ( FIVE KUMBA RATHNAMS to be put inside Kalasams) are Gold/Kulisam ( Vairam)/Blue Sapphire/Pushpa Raagam ( topaz) /pearl<br /><br /><strong><em>FIVE LEAVES PUT IN THE KALASASA/KUMBAS ARE Aswatha, Oudumbara, Palasa, Mango, and Athi.<br /></em></strong><br /><strong><em>FIVE SUBSTANCES IN PANCHAGAVYA</em></strong>: are Cow’s urine, Cow Dung, and items from cow’s milk / curd and Ghee in the proportion 2:1:6:12:2. They should be mixed one after the other by chanting of relative mantras .<br /><br /><strong><em>SAPTHA CHIRANJEEVEES</em></strong> are: Awasthama , Maha Bali, Veda Vyasa<br />Hanuman, Vibheeshana, Krupa Charya and Parasurama.<br /><br /><strong><em>SAPTHA RISHEES</em></strong> are Athri, Brugu, Kulsa, Vasishta, Gowthama, Kasyapa, and Angirasa.<br /><br /><strong><em>MATHRU CHATUSHTAYAM</em></strong>: Dhishaanam, Vrudha Mathram, Gowri and Durga.<br />==============================================================sapthagiri.http://www.blogger.com/profile/16194580513901944252noreply@blogger.com0tag:blogger.com,1999:blog-21682331.post-1160682119839219292006-10-12T12:37:00.000-07:002007-05-23T09:51:35.317-07:00SRI BHATTATHIRI &NAARAYANEEYAM<span style="color:#3366ff;">MELPATTUR- NARAYANA BHATTATHIRI-& NARAYANEEYAM<br /><br /></span>Sri. Bhattathiri was borne in Melpattur Illam-Kurumbathoor Village in Malappuram Dist, in Kerala. Borne in 1560 Sri. Melpattur Narayana Bhattathiri’s father was Mathru Dattan Namboodiri. His birth place is near famous Thirunavaya Temple. He had an elder brother by name Sri. Damodaran and a younger brother by name Sri. Mathru Dattan.<br /><br /><br />Bhattathiri learned VEDA and Sanskrit from Guru Sri. Madhavan Oothikkan. He learnt Tarka Sastra from his elder brother Sri. Damodaran. For Mimamsa , father was his Guru. In his younger days Bhattathiri has his formal education in every field. He later married the niece of one Thrikandiyur Sri. Achutha Pisharodi- from out side his community- as was the custom then. In olden days - Namboodiri family’s only the eldest son can marry within their community. Others would marry ladies from Royal families, Ambala Vaasis etc from outside their community. Probably this system was followed to preserve the family treasures /tradition and values.<br /><br /><br />Sri. Bhattathiri after marriage became very lazy and ignored even his Nithya Anushtana etc. It was really surprising to his wife’s uncle Sri. Pisharodi- who was a good Sanskrit / Vyakarana /Grammar teacher. Sri. Bhattathiri would be sleeping when Sri. Pisharodi’s classes were going on . One day Sri. Pisharodi out of compassion and sadness told Sri. Bhattathiri thus <span style="color:#6633ff;"><em>“ EVEN AFTER GETTING A GOOD MAASUSHA/BRAHMANA JANMA AND HAVING LEARNT VEDAS YOU ARE WAISTING YOUR TIME ONLY IN WORLDLY PLEASURES. WHY DON’T YOU REALISE THAT.”</em></span> These words uttered by Sri. Pisharodi before his students had a telling effect on him. Then onwards he took Sri. Pisharodi as his Guru and learnt Vyakaranam/Grammar from him.<br /><br /><br />After passage of time Sri. Achuta Pisharodi was suffering from Vaatha Roga. Sri. Bhattathiri could not see his Guru’s suffering. He started praying to God fervently to cure his guru’s disease. Finding no relief from the disease, Sri. Narayana Bhattathiri consulted many learned people for cure. After learning about “ ‘<span style="color:#3366ff;"><em>KARMA VIPAKA DHANA’</em></span> by which the sins of one person is taken over and the donor is freed from his sufferings. He accepted the above Dhana praying for his Guru’s cure. As destined it happened. The Vaatha Roga was transferred from Guru to Sishya and Sri. Bhattathiri became sick and crippled by the same disease.<br /><br /><br />Later SRI TUNCHAT EZUTHACHAN one of the famous Malayalam Poets of Kerala, advised Sri. Bhattathiri to do Bhajanam and asked him to sing the glory of Lord Narayana starting from the “ Matsya Avatara”. Accepting his valuable suggestions, he decided to do Bhajanam at Guruvayur Temple for some period. He chose to write poetry eulogizing the Glory of the Lord Narayana. His Sankalpam was to write in brief the entire Vyasa’s Sri mad Bhagavatham which contained 18000 slokas. As he was a scholar in Rig Veda he chose to write his poetry with different chandas/swara / meters and with each block containing 10 slokas in general.<br /><br />Though with enthusiasm he completed the first two dasakams, his crippling disease prevented him from continuing. It is reported that his young brother- Sri. Matru Dattan Namboodiri who was nursing him, helped him in writing/copying the slokas. From the third Dasakam onwards in each of the Dasakam Sri. Bhattathiri’s prayer to God to cure his disease can be seen. As per his sankalpam in first 36 dasakams he covered the first IXth chapters of the Srimad Bhagavatham. From 37 onwards up to 90 Dasakams he covered the Dasama Skandam ( Krishna Avatara Katha). From the 91 Dasakams he covered XIth Skandam of the epic which contain Uddava Tatwa Upadesa, Jnana/Bakthi/Karma Yogas/Vaishnava Mahatwam/ Brahmopasanam etc etc. In fact he has covered the entire XI th chapter so nicely, precisely in a condensed form without omitting any of the important explanations, this Chapter XI of Bhagavatham and the last 10 dasakams of the Narayaneeyam are worth reading and emulating in once life as far as possible.<br /><br />Sri. Bhattathiri, completed condensed version of the Srimad Bhagavatham in 100 days in 1034 slokas. As soon as he completed this beautiful Sanskrit literary work with all the ingredients such as Sthoola/Sooshma meanings, Roopa, Bhava, different Chandas and Sabdha Silpams etc. and submitted to the Lord of Guruvayur -- Sri. Guruvayurappan- it is reported that Sri. Narayana Bhattathiri had a vision of the Lord. Seeing the Lord before him he chanted the last 10 slokas glorifying His each and every part of body which is called <em><span style="color:#ff6666;">KESADI PAADA VARNANA.</span></em> We understand that he got cured of his disease after completion of this Kavya. He named this as Naarayaneeyam as it was written by him and second as it is about the Lord Narayana. This Great Kavya of Naarayaneeyam was completed by him in 100 days at the age of 27, in the year 1587. That day was 27th day of Vruchikam month corresponding to ( Karthika Masa) . In rememberance of this great Scholar Guruvayur Devaswam has taken possession of 17 cents of his family land in Chandana Kavu,to construct a memorial. Each year on 27th of Vruchika Masa Guruvayur Devaswam is arranging for chanting of Sampoorna Naarayaneeya Parayanam at this place.<br /><br /><br />Sri. Bhattathiri was reported to be very learned man in Rig Veda, Vedantha, Saiva Agamas, Mantra Sastras, Vyakaranam etc. etc. He has thanked his acquired Vaatha Roga for his spiritual upliftment. Gratitude towards his guru Sri. Pisharodi for the turning point in his life is reflected in the Naarayaneeyam 93 dasakam’s last sloka.<br />Aaswalayana Soothra Kriya Kramam ( Rig Veda Mantra Prayoga) Sri Krishna Geethi for Dance Drama relating to Lord Krishna, Sripada Sapathathi, Prakriya Sarvaswam, Sooktha Slokas relating to Rig Vedas Vyakarana Grantha etc. etc are some of this great scholars creations and achievements.<br /><br />During the period of Sri. Bhattathiri, there was another Guruvayurappa Bhaktha by name Sri. Poonthanam. He wrote a poetry in Malayalam depicting human values and philosophical out look in one’s life. The name of the poetry is <strong><em>Gnana paana</em></strong>. Though requested by Sri. Poonthanam Sri Bhattathiri refused to look into the contents of that poetry. Then after hearing the divine voice that “ I like Sri. Poonthanam's Bhakthi rather than your vibhakthi’ Sri. Bhattathiri took apology from Sri. Poonthanam. Thus Lord Guruvayurappan removed the Scholarly Ego from Sri. Bhattathiri.<br /><br />Sri. Bhattathiri’s end came in the year 1646 at the age of 86. while praying at Mukkola Bagavathi Temple. Chanting of the hymn Naarayaneeyam regularly would surely give the devotee to attain ayu arogya souwkyam . Hence it recommended to practice chanting of Naarayaneeyam regularly by understanding the meaning of the slokas.<br /><br />==============================================================<br /><strong><em><span style="color:#3366ff;">Hare Rama Hare Rama Rama Rama Hare Hare<br /><br />Hare Krishna Hare Krishna Krishna Krishna Hare Hare</span></em></strong><br /><br />( Kali Santhrana Upanishad says that by chanting of the above Mantra regularly one can achieve Mukthi in Kaliyuga)<br /><br /><br />Subham Bhavathu.<br />==========================================================sapthagiri.http://www.blogger.com/profile/16194580513901944252noreply@blogger.com0tag:blogger.com,1999:blog-21682331.post-1157907456353991432006-09-10T09:53:00.000-07:002007-05-23T10:43:17.375-07:00A PEEP INTO GARUDAPURANAM<div align="justify"><span style="color:#ff6600;">SOME INSIDE VIEW ABOUT GARUDA PURANAM<br /></span><br />Garuda Purana is a Sathrika Purana and bracketed with other Puranas like Vishnu, Narada, Bhagawarta -Padma and Varaha puranas etc.It has now 19000 slokas available and divided as Poorva Kanda and Uttara Kanda. This purana was first narrated by Vishnu to Garuda. Then GarudatoKashyapa,Bhrigu,Vashishtha, Vamadeva,Parassarar,and Veda Vyasa respectiely. Vyasa imparted to Romaharshan who is also called Sootha Munivar. </div><div align="justify"><br />Garuda Puranam is one of the eighteen puranas. This Puranam deals with cause of birth / death, after death what happens to the soul,the details about naraka loka / swarga loka,theways to attain moksha ? etc.<br /><br /><br />Sootha Munivar, was the one of Sishyas of Saint Veda Vyasa. He narrated this Puranam to the Naimicharanya Vasis on their request. In this purana Garuda Bagavan raises various queries relating to the Life, Death, Jeeva, Atma, Soul after death, Way to attain Mukthi, how to avoid another janma, how to come out of pretha form after death etc. etc. Lord Vishnu explains to the Garuda point by point for all the queries raised by him. This forms the gist of Garuda Puranam.<br /><br />Garuda Puranam deals with in detail about what are the transformation taking place to a soul/ jeeva after death. What are the difficulties the <em>pretha roopa soul</em> has to undergo in Naraka Lokas ? How they travel to Yama puri?. What are the ways to get a good life after death.? How to get swarga loka. How to attain Mukthi ?.<br /><br /><br />In this purana Lord Vishnu says that if one is following his Dharma promptly and properly in the form what is expected of him , that would take care of him after his death.Lord Vishnu says that there are 84 lakhs varieties of Jeevas/ Yonis in this prapancha .They are equally divided into four category. They are ANDAJAM, URPISAM, CHARAYUCHAM, SWEDHACHAM ETC. In Andajam there are 21 lakhs varieties of jeevas coming out of Eggs, like birds etc. The second one is jeevas coming out of earth like trees etc -all taavara lives. The one coming out of Garba is called Charayucham.Human beings etc belong this group. The jeevas coming out of sweat/ water etc are the fourth variety. Mosquitoes etc are included in this category.<br /><br />A land where the <span style="color:#33ffff;">KRISHNACHARAM </span>variety of <span style="color:#3366ff;">Black colour deers</span> are living is considered as Punya Bhoomi. The presence of 33 crores devas are reported to be present only in such punya Bhoomi. He also state that any Dhana or Dharma should be carried out with pure mind and with Bhakthi other wise any amount of the above would not be fruitful. To come out of the Pretha form after the death one must do <span style="color:#3366ff;"><em>VRISHABA UTHKARSHANAM</em>,</span> i.e giving as gift a male calf after doing necessary pooja. There is no other alternative to this to avoid pretha janma. <span style="color:#ff6600;">The soul after death should attain the Bootha Rupa so as to receive the offering made by the kartha. Any amount of Dhana Dharmas would be of no use if one’s soul remain in</span> <em><span style="color:#ff6600;">pretha form.</span></em> This Vrishaba Uthkarshanam can be done even before ones death by the concerned kartha. No Sraadhram is required at this stage. After the death this should be done on 11th day followed by Ekothishata Sraadhram..<br /><br /><br />A person can perform <em>GO Dhana</em>, Anna Dhana , Udhaka Dhana, etc. These good deeds done would take care of the concerned persons from hard ship after death. Before doing Sapindee karanam one must complete Shodasa Sraadhram. Sala Grama Dhanam, Vastra Dhanam, etc are also to be performed. Deepa Dhanam , Go Dhanam, Bronze Vessel filled with Ghee in a boat made of Sugar Cane and covered with Silk etc to be performed in order to facilitate the soul to cross the difficult river called <span style="color:#ff0000;">VAITHARANEE</span>. Bed, Iron Vessel, Gold, Salt, Nava Dhanyam, Thila Dhanam, etc are also to be given on the 11 th day.<br /><br /><br />It reported by God that the distance between Bhu Loka and Yama Puri is around 86 thousand katham. To reach this a soul takes around 1 year- by crossing the distance @ around 247 kadams by walking day and night. The pinda pradhanam done every day after death would cause the growth of the Pretha part by part. On the 10th day this pretha jeeva attains it full form.<br /><br />While covering the distance as stated above, the jeeva has to undergo innumerable hardships like hunger, thirst, heat, cold,wilde animals etc. etc. There are many places this bootha jeeva has to cross.It travels to Yamiyam ( in 28 days) Avyamiyam (60 days) Chowri (90 days), Kruroora puram (150 days) Krouncham ( 180 days) Vaitharani river ( 100 Yojanas width) This is Yamas brother Vichithran’s place. ( oona masikam after 180 days before 210 days) Anna dhanam to be done at this period on behalf of the deceased person. Udhaka Kumba Dhanam also to be done to provide water to the departed soul. Pakkuapadam ( 240 days)Dhukkadham ( 270days) Nadhakkirandham (300days) Here the departed souls would be filtered whether Vrisha Uthkarshanam is done for the particular soul or not. Adabtham( 330 days) cheethabram ( cold place) (360 days) Vaivaswatha Pattinam ( oonam Abdhika Pindam) .Thus the bootha jeeva would be covering different places during the first year.<br /><br />This Vaivaswatha pattanam is yama puri. Here, there would be <strong><span style="color:#ff0000;">12 sravanars</span></strong>. One must do pooja for this 12 sravanars, so that they would address to Yama all your good deeds done. These 12 Sravanars would brief Chitragupta the accountant of Yama puri details about the soul arrived.<br /><br />There are 28 different naraka lokas. At the completion of one year the departed soul would get the sareera by the pindas given by the kartha and would reach Yamapuri. After shedding the Pinda Sareera the soul would become very small i.e <strong><span style="color:#3366ff;">up to the size of a thump</span></strong>. After a while the soul would get the karma sareera and would be taken to the Yamapuri by kinkaras. The departed soul if good, would find everything good and pleasing at Yamapuri in contrast to the papa soul. Iron Walking Stick, Salt, Vastram, Vessel with Thilam in that etc should be given as Dhanam. With these Dhanam the Yama kinkaras would be pleased and would not trouble the departed soul while reaching the Yama Puri.<br /><br /><br /><strong><span style="color:#ff6600;">If a soul is not getting out of the Pretha form and attain Bootha form then that soul would cause difficulties to the concerned family people in many ways</span></strong>. After completing the Sapindee Karanam on 12th day as per one’s <strong>SOOTHRA</strong> daily sraadha is ordained up to the end of first one year. It stated in this purana that if one die without getting a son one would not get a place in any of the world. The place where one is doing Sraadha should be clean to avoid the presence of pretha, boothas, paichas, etc. These evil spirits try to block one doing the karma. The Ginglee seed/Tila is formed out of God’s sweat. Hence it is one of the pure dravya.For Dhana both white and black Til can be given. But for Sraadha only black one should be used.The <strong>DHARBA GRASS ( SOOSAI GRASS</strong>) was first formed in the Aakasa. In the Dharba from the edge respectively BHRAHMA,VISHNU AND SIVA are reported to be present. THE <strong>DHARBA GRASS, TULASI, BRAHMIN, MANTRAS, AGNI ETC. do not have nirmalya dhosha. Hence used Dharba grass can be again used</strong>. God says here that if one is about to die he should clean the ground and put dharba grass and spray Gingili Seeds over it and lie down over it. ( The same is <strong><span style="color:#cc0000;">called PRAYOPAVESAM</span></strong>.) And in this position with Tulasi leaf or beed in the hand if one chant God’s name he would definitely attain moksha from this Samsara Chakra. He can also do Dhana before his death. Salt Dhana is considered good as the same is reported to have formed in Vishnu Loka. Cotton Dhana / i.e. Vastram Dhana is also considered as good. Tila Dhana in a iron vessel, Cow(Go) Dhanam, Bhoomi Dhana, Gold Dhana, Dravya Dhana etc also to be given before death. If a Dhana is done at the dieing moment of a Jeeva it is considered as very good. Grahana time is also considered as auspicious to give dhana.<br /><br />Salt Dhaana vanishes Yama Bhaya. By doing tila dhana in iron vessel Lord Yama would be pleased. By Vasthra Dhana Yama dhootas are pleased. Dhanya dhana would make the Yama dhootas to provide the required substances to the jeeva at appropriate time. GODHANA AND GOLD DHANA WOULD TAKE AWAY ALL THE PAPAS. At the dieing moment of one's jeeva if in that house vessel made of iron is given as dhana Yama Kinkaras would be afraid to approach that house. After death the jeeva spend three days in water and next three days in agni and the next three days in Aakasa. <strong><span style="color:#ff6600;">One day he would stay in his house in the form of Pretha</span></strong>. First day, 3rd day, 5th day, 7th day,9th day and in 11th day <em>NAVASRAADHA</em> to be performed. On the first day where the karmas are done on the same place all the 10 days karmas to be performed. On the 10th day the gothra sapinders do TILA TARPANA AND KUNDA TARPANA on behalf of the deceased jeeva. On the THITHI the jeeva has departed on the same thithi of the next month monthly masikam to be performed. Ekothishata sraadha with all dhanas on 11th day to one Brahmin is also considered auspicious. “SAYYA DHANAM” (BED) is also considered as one shreshta dhana.<br /><br />In one’s death there are three who partake the pinda They are called PINDAPITHUR (3) <strong>THYACHAKAR (3), LEPAKAR (3), ONE WHO COME AT THE TIME OF PUTTING PINDA.(1) Like that there are 10 persons .After the Sapindee</strong> karanam the existing third pinda pithur become THYACHAKAR. If one person does his father’s karma properly with sraadha, piturs pleasingly give him one son in the place of 10 th person.<br /><br />Last five stars from Avittam onwards are not auspicious. If death take place in those days that is called <strong><span style="color:#ff6600;">Dhanishta Panchami</span></strong>. The jeeva and its pretha which has died on one of the above five stars would not go away from the place so easily. Hence where ever possible such dead body to be removed only after the <strong><em>particular star period is over</em></strong>. Some special prayaschitha to be carried out for such death. It is reported that such jeeva would attain good place after death.<br /><br />During the sraadha which is on behalf of pretha form of the departed the following should not be done.<br /><br />Brahmins Ashirvadams, Seeking their blessings, double dharba pavithram, ucharana of pranavam/AUM, the food prepared should not be eaten by dog, balance food should not be taken, food should not sold, <strong>Swadha sabdha</strong> should not be used. Pithur Sabdham narrating simultaneously, Aavahanam,Namaskaram, valam varuthal , Pundra Dharanam , poornahuthi in agni, ekothishtam etc. If against the ordained norms if one does any of the above he would attain naraka without fail. For Durmarana there is no asowcham for any body. No kruthya is ordained for such death. Only Narayana Bali after six months to be done.<br /><br />What should be done, what should not be done, How to do it, When to do it, etc are to decided by our Sastras only. Sastras are the pramanam to do any thing in this world. In the conversation with Nachikethas Yama states as under:- There is Eha Loka and para loka. One would come into my grip of death again and again.According to his Papa Punya one get rebirth as nara, thavara, or birds, etc. Lord advises people to do the following to lead a good peaceful life. Sraadha ceremony for departed souls, feeding Brahmins,donating alms to the deserved,Chanting Gayathri mantra, remain kind to all beings, keeps control over his senses, Believe that all beings have to perish oneday. By doing Kanyaka Dhaan, Vishotsarga, taking bath in punya theerthas and giving alms to the poor etc would also ensure peacefull living in this life and in the next life as well.<br /><br />The Garuda Puranam can be read on Sankranthi day, Vishu Punya Kala, Sraadha Day. Those who hear, read, or those who are instrumental in arranging for such hearing all would get good place after death, thus say the Lord Vishnu. For More details please refer to the detailed text of Garuda Puranam.</div>sapthagiri.http://www.blogger.com/profile/16194580513901944252noreply@blogger.com0tag:blogger.com,1999:blog-21682331.post-1155576558958259542006-08-14T10:24:00.000-07:002007-05-24T10:45:35.378-07:00INFORMATION ABOUT SANGEETHA PITHAMAHA- SRI PURANDARADASARSRI PURANDARADASAR: AN OVER VIEW:<br />Born in the year 1484 at tiny village in Hampi near Bellary. Mother’s name was Rathna Bai and father’s name was Varadappa Naik. He was borne in a rich Madhwa Brahmin family- doing jewellery business due to the blessings of their family deity Lord Venkateswara. The original name of Sri. Purandaradasar was Srinivasan and affectionately called as Senappa Nayakkar.Sri. Purandara Dasar popularly known in Carnatic music's circle as Sangeetha Pithamahar.His wife’s name was Saraswathi Bai. He was known as “Navakoti Narayana” for his prosperity. For each crore of rupees- in those days -the family used to put a sthalikuta-Kalasam at the top of the house to exhibit their wealth.Sri. Srinivasan’s house was having such nine such Kalasasams at the top of his house.<br /><br /><br />He was a very miserly person and not doing any dhana- dharmas as ordained in the scriptures. For him four sons and one daughter were born. His Eldest son's name was Sri. Madhavapathi and his daughter's name was Rukminibai.<br /><br />As ordained by the Lord- Sri. Srinivasan was borne in the earth as an avathara of Sri.Narada, to propagate Lord’s glory. All through his younger days no divinity was visible in him.<br /><br />In his 30th age an old Brahmin came to him seeking alms to perform his son’s upanayanam, as Seenappa Naik was the richest person at that place. As he was a miser he did not give anything to him inspite of repeated visit to him for about 6 months. That Brahmin then came to his house and sought Alms from his wife Smt. Saraswathi Bai. After hearing his reasonings, she felt something should be given to the Brahmin to celebrate his son’s Upanayanam. As all finances were handled by the Karatha of the house, Sri. Naik, she reported that she was not having any wealth to give. Then the Old Brahmin sought Saraswathi Bai’s diamond nostril, as that was her wealth. Accordingly she gave her nostril to the Brahmin to get some funds after selling the same. That old Brahmin in the form a diamond businessman visited Mr. Seenappa Naik ‘ shop to sell the nostril.<br /><br />Sri. Naik could easily recognise that the same belong to his wife. After asking the old man to wait in his shop Sri Naik rushed to his house and asked his wife to produce her nostril. Understanding the gravity of the situation she prayed to Thulasi Devi to save her from her husband’s wrath. While she was praying she heard a sound in the Jalapathra .To her astonishment she could see her identical diamond nostril in the vessel. She thanked God for the happenings and saving her thus.<br /><br />Saraswathi Bai there after explained every thing to her husband.. Mr. Naik realized that the person who came to his house as old man seeking alms was Lord Vittala /Narayana himself and went in search of the old man at the shop. But none was there.<br /><br />After the visit of the Divya Purusha in the old form an old Brahmin - self realization came to him from this point .He is reported to have toured India - as thirthayathra thrice in search of God and Truth. He is reported to have sung over 4 lacs songs praising Lord Vittala.. - Of which only few are available now.<br /><br />In 1525 at his 40th year he came to Udupi and took Upadesam from Sri Vysaraya then Udupi Madathipathi. He thus became a Haridasar. Later Sathya Dharma thirtha Swamigal gave him the name as “ Purandara Dasar”<br /><br />It is reported that once Bagawan Panduranga came in the form of Purandaradasar to the house of Ramadevi, a dasi, and asked her to sing songs in praise of Lord. After that he presented her with a Gold Kanganam. The next day the temple authorities reported that one of the Kanganam of the Lord is missing. When they found the same with the dasi they enquired about the same. She told that Sri.Purandaradasar who came to her house, gave the same to her. Believing that Dasar has stolen the same, he was tied to a pillar in the temple of Lord Vittala and started beating him. Soon a divine voice was heard that it was He who in the form of Dasar went to the house of the Dasi and gave the Kangan. Bagawan Panduranga thus showed to the world the greatness of the Dasar .He also ordered that henceforth - every day the first pooja/Arathi should be done to the pillar in which Purandara Dasar was tied. Even to day that practice is followed in the Pandaripuram Temple. Devi Saraswathi and Lord Venkateswara also reported to have given Darshan to Dasar at Tirupathi Temple. It is reported that the Unchavruthi Sampradaaya Marga ( making a living by singing the Glory of the Lord and seeking Alms ) was introduced to this world by Sri Purandara Dasa.<br /><br />Dasar’s devoted wife Saraswathi Bai is said to have attained lord’s feet in the year 1549, when Dasar’s age was around 65. Dasar is reported to have attained Vaikunta Prapthi in the year 1564 on Pushya Bagula Ammavasai day (Saturday)- at Hampi. Even to-day at his samadhi place the death anniversary of this great saint poet is remembered, and celeberated as a Music Festival.It is reported that after his period two of his sons propagated the Dasar's songs.<br /><br />Simple Language, Simple expressions, Full of Bakthi rasa etc are the specialties in the Dasar’s composition. As per the dictum that in Kali -Yuga Bhagawan’s singing of glory is the only easy way that would take us to mukthi –Saint Purandara Dasar in his composition have sung only about Glory of the Lord nothing else. More over as all his compositions were with special stress to Bhakthi , and can be equated to pure gold. It is reported that at that time No Varna/Raga/Mettu were prescribed for his krithees. Each one was singing his compositions in any raga/mettu/varna according to one’s interest and mano dharma. The present day Raga/Swara/Varnam etc came into existence only at the end of 18th Century. Even to-day his compositions are sung according to manodharma of the each indiviaual musicians.<br /><br />Purandara Vittala is his mudra for all compositions. His compositions are popularly known as Dasara Padagalu or Dasara Devara Nama. Saint Thyagarajar also has praised Purandara Dasar in his Prahlada Bhakthi Vijayam. Some of the primary-basic lessons in carnatic music in the raga Maya malava Gowla/ Malahari etc with its Swaravali/Jantavarisai-Alankarams etc are the gift of the Saint Sri.Purandara Dasar to this world..<br /><br />Such a great scholar of divine vision with music knowledge of par excellence lived among us just about 400 years ago! His Contribution to carnatic Music lovers is enviable. Let God’s vision be on us to know more and more about this Music Saint.sapthagiri.http://www.blogger.com/profile/16194580513901944252noreply@blogger.com0