Sri Suktam........................An introduction.
>
>
> The Sri Sukta of the Veda is recited with benefit
> especially on Fridays, together with formal worship of the
> Goddess, for peace, plenty, and all-round prosperity.
> Lakshmi, who is usually identified as the Spouse of Vishnu,
> or Narayana, represents the glory and magnificence of God.
> Narayana and Lakshmi, actually, stand for Being and
> Becoming. The Creator in all His glory manifests Himself in
> the variety in creation.
>
> Generally, spiritual seekers make the mistake of imagining
> that God is outside the world and the world has to be
> rejected in spiritual pursuits. This is an inadequate view,
> because the world is the glory of God, as light is the glory
> of the Sun and light cannot be disassociated from the Sun.
> The values and glories and the abundances of this vast
> creation cannot be separated from God, the Almighty, even in
> our love for God.
>
> Narayana represents God, and Lakshmi represents the
> magnificence, abundance, plentifulness and grandeur of
> Narayana. The tradition, among the Vaishnavas especially, is
> that Narayana cannot be approached except through Lakshmi,
> even as some devotees hold that Krishna cannot be approached
> except through Radha, or Rukmini. This is to say that the
> Absolute can be reached only through the relative. The
> Invisible can be contacted only through the visible. The
> universe of perception and experience includes the very
> meditator, the seeker, the student or the devotee. Only an
> over-enthusiastic devotee can imagine that he is outside the
> world and then erroneously reject the values of life,
> forgetting thereby that in the act of such rejection he has
> rejected himself also, since he is a part of this creation.
> A truly transcendent devotion to God is impracticable, for
> God is not merely transcendent; He is also immanent.
>
> The four Purusharthas—dharma, artha, kamaand
> moksha—mentioned in the scriptures, very wisely lay down
> the principles of an integration of living, so that we have
> to be properly aligned inwardly not only in our body, mind
> and spirit, but also outwardly in respect of the manifold
> articles of creation—animate, inanimate, organic or
> inorganic. The prayer to Lakshmi in the Sri Sukta is a
> supplication to God through the visible form of His
> magnificence and glory which is this indescribable universe.
> Lakshmi is prosperity, and all the wealth of life is nothing
> but prosperity.
>
> By wealth we are not to understand merely gold and silver,
> and the like. All forms of happiness, satisfaction,
> abundance and status come under Lakshmi, the Divine Glory.
> Any form of superior grandeur, greatness and glory is
> Lakshmi. Who can say that these are undesirable, when they
> are reflections of God himself? Has not Bhagavan Sri Krishna
> told us in the Gita that wherever there is glory, grandeur
> and excellence in a superb form of manifestation, it is He
> that is manifest there?
>
> Actually, in the end, there is nothing in the world that
> deserves our rejection. We have also to learn that
> meditation, or yoga, is not a rejection of realities but an
> inclusion of all existence, a harmony established between
> ourselves and the vast atmosphere around us. So the glory of
> the earth is not always an obstacle to God-realisation; but,
> rather, the great values of life are actually indicators of
> the majesty and beauty of God. As the ray of the Sun gives
> us a suggestion as to what the Sun is, the world points to
> us what God could be. Prakriti and Purusha are not two
> different things. The world and God are inseparables.
>
> Narayana and Lakshmi, says the Vishnu Purana, are like fire
> and heat, flower and fragrance, oil and greasiness, water
> and liquidity, sun and light, etc. And by such comparisons
> it is made out that the two are in fact One Being envisaged
> as twofold for meditation and worship. The Sri Sukta is the
> invocation of God Himself as the great glory of His
> creation, His lordliness, sovereignty and supreme
> suzerainty.
>
> The emotions of man, when they are religiously roused, have
> a tendency to consider the world as an evil and God as an
> other-worldly goal of life. This is an overestimation of the
> path that is to be trodden and an underestimation of the
> world. Neither is it advisable to overestimate the world,
> nor is it advisable to underestimate supersensible
> realities. The path of truth is a via media, or a golden
> mean. May we humbly surrender ourselves to this great
> mystery of God’s Glory as Lakshmi, revealed to us as
> prosperity all round, through which we reach the Eternal
> Abundance, Narayana.
>
>
> Sri Suktam...........................................
>
>
> Hiranyavarnaa harineem suvarna rajaathastrajam,
>
> Chandraam hiranmayeem jatha vedo ma aavaha. 1
>
>
> Hey God of fire,
>
> Request that Sridevi,
>
> Who shines like gold,
>
> Who destroys all sins,
>
> Who wears silver and gold ornaments,
>
> Who is like the moon,
>
> And who is golden,
>
> To come here,
>
> And shower her grace on me.
>
>
>
> Thaam ma aavaha jatha vedo Lakshmi- manapagaaminim,
>
> Yasyam hiranyam vindeyam kaamaswam purushanaham. 2
>
>
>
> Hey God of fire,
>
> Request that Sridevi,
>
> By whose grace,
>
> I got gold,
>
> I got cows,
>
> I got horses,
>
> And I got relatives and friends,
>
> To come here,
>
> Shower her grace,
>
> And never ever leave me.
>
>
>
> Aswa poorva radha madhyaam hasthi nadha prabhodhineem,
>
> Sriyam devi upahvaye srirma deveem jupathaam. 3
>
>
>
> I beseech and request that Sridevi,
>
> Who is heralded by the voice of elephants,
>
> Who is piloted by horses,
>
> And who is surrounded by chariots,
>
> To come near me and shower her grace,
>
> And request her to be within me.
>
>
>
> Kaam sosmathim hiranya praakaram aardhra jwalantheem
> truptham tharpayantheem,
>
> Padme sthithaam padma varnaam thaam ehopahvaye sriyam. 4
>
>
>
> I request and pray that Sridevi,
>
> Who is happiness personified,
>
> Who is ever smiling,
>
> Who is in the golden fort,
>
> Who is full of mercy,
>
> Who is ever shining,
>
> Who makes others happy,
>
> Who sits on the lotus,
>
> And who is of the colour of lotus,
>
> To be present here with me.
>
>
>
> Chandraam prabhasam jwalanthim sriyam loke deva jushta
> mudhaaram,
>
> Thaam padmineemeem saranamaham prapadhye lakshmeerme
> nasyatham twam vrune 5
>
>
>
> I seek the protection of that Sridevi,
>
> Who makes the world happy like the moon,
>
> Who is richly lustrous,
>
> Who shines because of her fame,
>
> Who is full of mercy,
>
> Who is the meaning of the letter �eem�,
>
> And who possesses treasures like Padmanidhi,
>
> And request Lakshmi to remove poverty from me.
>
>
>
> Adhityavarne thamaso adhijaatho vanaspathisthva vrukshodha
> bilwa,
>
> Tasya phalaani tapasa nudhanthu mayaantharayascha bahya
> alakshmi. 6
>
>
>
> Hey Goddess who shines like sun,
>
> By your great penance,
>
> Was born the bilwa tree,
>
> Which is the king of forests,
>
> And let its fruits full of knowledge,
>
> Remove ignorance inside,
>
> And bad things outside.
>
>
>
> Upaithu maam deva sakhaa keertheeya maninaa saha,
>
> Pradhur bhoothosmo rashtresmin keerthim vruddhim dadhathu
> me. 7
>
>
>
> The god of wealth Kubhera,
>
> Who is the friend of Mahadeva,
>
> Should come in search of me,
>
> For I am born in this country,
>
> Showered with your grace,
>
> Be pleased to give me fame and fulfillment.
>
>
>
> Kshupthipaasa malaam jyeshtamalakshmim nasayamyaham,
>
> Abhoothim masamrudheem cha sarva nirnudha me grahad. 8
>
>
>
> I would remove Jyeshta*,
>
> Who creates hunger and thirst,
>
> Wherever she lives,
>
> By your grace,
>
> And please remove poverty and want from my house.
>
>
>
> Gandhadwaaram dhuradapaa nithyapushtaam kareepineem,
>
> Easwaree sarva bhoothaanam thaam ehopahvaye swayam. 9
>
>
>
> I request and pray that Sridevi,
>
> Who pleases others by sweet scent,
>
> Who cannot be defeated,
>
> Who gives prosperity daily,
>
> Who is full of everything,
>
> And who is the goddess of all beings,
>
> To come and be present here.
>
>
>
> Maanasa kamamaakrutheem vachassathya maseemahi,
>
> Pasoonaam roopamannasya mayi sree srayathaam yasa. 10
>
>
>
> I request you goddess Sridevi,
>
> To forever bless me,
>
> With fulfillment of good desires of the mind,
>
> With ebbing happiness in life,
>
> With truth in my words,
>
> And with beauty that plenty of food creates.
>
>
>
> Kardhamena prajaa bhoothaa mayi sambhava kardhama,
>
> Sriyam vaasaya me kule matharam padmamalineem. 11
>
>
>
> Hey sage Kardhama** ,
>
> In your house was born,
>
> Goddess Sridevi as daughter,
>
> And so be pleased to be with me,
>
> So that mother Lakshmi with lotus garland,
>
> Is forever in my family,
>
> And bless us all with her grace.
>
>
>
> Aapa srujanthu snigdhani Chikleetha vasa me gruhe,
>
> Ni cha deveem matharam sriyam vasaya se kule. 12
>
>
>
> Hey Sage Sikleedha***,
>
> Who is the son of Sridevi,
>
> Let the goddess of water,
>
> Produce fatty products like milk and ghee,
>
> And please come and live with us,
>
> And request Goddess Sridevi,
>
> To live in our family forever.
>
>
>
> Aardhraa pushkarineem pushteem suvarna hema malineem,
>
> Sarvaa hiranmayeem lakshmim jathaveda ma avaha. 13
>
>
>
> Hey god of fire,
>
> Be pleased to bless me,
>
> So that Goddess Sridevi,
>
> Who is deeply merciful,
>
> Who lives on a lotus,
>
> Who supplies food to the world,
>
> Who is of golden colour,
>
> Who wears the garland of lotus,
>
> Who makes us happy like the moon god,
>
> And who is purity personified,
>
> To come and be with me.
>
>
>
> Aardhraa ya karinim yashtim pingalaam padmalineem,
>
> Chanraam hiranmayeem lakshmeem jathavedo ma avaaha. 14
>
>
>
> Hey god of fire,
>
> Be pleased to bless me,
>
> So that Goddess Sridevi,
>
> Who is deeply merciful,
>
> Who holds the staff of the emperor,
>
> Who has a body like tender climbing plant,
>
> Who has a pretty colour,
>
> Who wears golden garland,
>
> Who shines like sun god,
>
> And who is purity personified,
>
> To come and be with me.
>
>
>
> Thaam ma avaha jathavedo Lakshmi managaamineem,
>
> Yasyaam hiranyam prabhootham gaavo dasyoswaan vindheyam
> purushapaanaham 15
>
>
>
> Hey god of fire,
>
> Be pleased to bless me,
>
> So that Goddess Sridevi,
>
> By whose grace,
>
> I will get plenty of Gold,
>
> I will get lot of cows,
>
> I will get lot of maidservants,
>
> I will get lot of horses.
>
> And I will get lot of servants,
>
> Never ever leave me.
>
>
>
> Ya suchi prayatho bhoothwa juhu yaadajya mavaham
>
> Sriya panchadasascha cha srikaama ssathatham japeth. 16
>
>
>
> He who prays for the grace of Sridevi,
>
> Should be pure in mind and body,
>
> Control his mind,
>
> And everyday chant the above,
>
> Fifteen rik mantras,
>
> And do homa* with ghee.
>
>
>
> Ananda, Kardamashaiva Chikleedha ithi vishrutha,
>
> Rishayasthe thraya proktha swayam sreereva devatha. 17
>
>
>
> For this Homa*,
>
> Ananda, Kardhama and Chikleedha,
>
> Are the famous sages.
>
> And Sridevi is the goddess.
>
>
>
> Padmasane padmoru, padamakshi padamasambhave,
>
> Twam maam bhajaswa padamakshi yena sowkhyam labhamyaham.
> 18
>
>
>
> Hey Goddess who sits on Lotus,
>
> Hey Goddess who has thighs like lotus,
>
> Hey Goddess who has eyes like lotus,
>
> And hey goddess who was born out of lotus,
>
> Please grant me all,
>
> That you think will give a good life.
>
>
>
> Aswadhabhi cha godhayee dhanadayee maha dhane,
>
> Dhanam me jupathaam devi sarva kaamartha siddhaye. 19
>
>
>
> Hey Goddess who grants wealth of horses.
>
> Hey Goddess who grants wealth of cows,
>
> Hey Goddess who grants wealth,
>
> And hey Goddess who is the queen of wealth,
>
> Grant me more wealth.
>
> So that I can fulfill all my wants.
>
>
>
> Puthra , pouthra , dhanam dhanysm hasthyaswajaavigoradham,
>
> Prajaanaa bhavasi mathaa ayushmantham karothu maam. 20
>
>
>
> Hey Goddess you are mother of all people,
>
> Please grant me sons, grandsons, wealth and grains,
>
> Please grant me elephants, horses, sheep, goat, cow and
> chariots,
>
> And also please grant me long life.
>
>
>
> Chandramam lakshmeem eesaanaam sooryamaam sriyam
> easwareem,
>
> Chandrasooryagni varna maam Sri Mahalakshmim upasmahe. 21
>
>
>
> I pray and meditate on that Maha Lakshmi,
>
> Who shines like the cool moon,
>
> Who is the inner strength of Iswara,
>
> Who shines like the hot sun,
>
> Who is Sridevi and Iswari,
>
> And who is of the form of crescents,
>
> Of moon, sun and fire.
>
>
>
> Dhana magnir , dhanam vayur dhanam sooryor dhanam vasu,
>
> Dhanam indro brahaspathir varuno dhanamasnuthe. 22
>
>
>
> It is by your grace Sridevi,
>
> That Fire is wealthy,
>
> Air is wealthy,
>
> Sun is wealthy,
>
> Ashta Vasus are wealthy,
>
> Indra is wealthy,
>
> Brahaspathi is wealthy,
>
> And Varuna is wealthy.
>
>
>
> Vainatheya somam, pibha somam, pibhathu vruthraha,
>
> Somam dhanasya somino mahyam dadathu somini. 23
>
>
>
> Hey Garuda, drink Soma,
>
> Hey Indra drink Soma,
>
> Hey devas who have drunk Soma,
>
> Please grant me wealth,
>
> For I am performing Soma Yaga**.
>
>
>
> Na krodho na cha matsarya na lobho naa shubha mathi,
>
> Bhavanthi krutha punyanam bakthaanam sri suktham japeth
> sada. 24
>
>
>
> The devotees who do holy deeds,
>
> Never get angry,
>
> Are never jealous,
>
> And never do bad deeds,
>
> And for the devotion to grow,
>
> They should chant often,
>
> The Sri Suktha.
>
>
>
> Varshanth the vibhavari dhivo abhrasya vidhuyutha,
>
> Rohanthu sarva bheejanyava brahmodweepo jahi. 25
>
>
>
> Hey Goddess Sridevi,
>
> By your grace let it rain,
>
> From the black clouds with streaks of lightning,
>
> By your grace let all seeds germinate and grow,
>
> And kill all those who are against the path of gods,
>
>
> Padmapriye, padmini, padmahasthe, padmalaye,
> padmadalaayathakshi.
>
> Viswapriye Vishnu manonukoole twat pada padmam mayi
> sannidasthwa. 26
>
>
>
> Hey Goddess Padmini,
>
> Who likes lotus flowers,
>
> Who holds lotus flower in her hand,
>
> Who lives in lotus flower,
>
> Who has broad eyes like the petal of lotus flower,
>
> Who is the darling of the entire world,
>
> Who is dearest to Lord Vishnu,
>
> Please keep your holy feet on me.
>
>
>
> Maha devyai cha vidmahe, Vishnu patnai cha dheemahi,
>
> Thanno Lakshmi prachodayath. 27
>
>
>
> Try we will to understand Mahadevi,
>
> We would meditate on consort of Vishnu,
>
> And let Goddess Lakshmi help us in this.
>
>
>
> Ya sa padmasanastha Vipuls katithati padma
> pathrayathakshi,
>
> Dambheera varthanabhi sthanabhara namitha
> shubravasreouttareeya,
>
> Lakshmeer divyai gajendrai mani gana kkachithai sthaptha
> hema kumbhai,
>
> Nithyam sa padmahastha mama vasathu gruhe sarva mangalya
> yuktha. 28
>
>
>
> Let that Goddess Lakshmi.
>
> Who is seated on a lotus,
>
> Who has large seat below the hips,
>
> Who has wide eyes like the petal of lotus flower,
>
> Who has a royal looking spherical belly button,
>
> Who is slightly bent because of her heavy busts,
>
> Who wears a white cloth and an upper cloth,
>
> Who takes bath in the pure waters of heaven,
>
> Poured over her by majestic elephants,
>
> Who holds a lotus flower in her hand,
>
> And who is the storehouse of all that is good,
>
> Live in my house forever.
>
>
>
> Lakshmeem ksheera samudra raja thanayam,
>
> Sri rangadhaameswareem ,
>
> Dasi bhootha samastha deva vanithaam ,
>
> Lokaika deepthanguraam,
>
> Sriman manda kataksha labdha,
>
> Vibhava brahmendra gangadaraam,
>
> Twaam trilokya kutumbinim sarasijaam,
>
> Vande mukunda priyaam. 29
>
>
>
> Salutations to Goddess Lakshmi,
>
> Who is the daughter of king of ocean of milk,
>
> Who is the consort of Lord of Sri Ranga*,
>
> Whose maids are the deva maidens,
>
> Who is the lighthouse for the entire world,
>
> Whose side long glances add fame,
>
> To Brahma, Shiva and Indra,
>
> Whose family is all those in three worlds,
>
> Who appears in lotus ponds,
>
> And who is the darling of Lord Mukunda.
>
>
>
> Siddha Lakshmi moksha Lakshmir jayalakshmi saraswathi,
>
> Sri lakshmir vara Lakshmi cha prasanna bhava sarvada. 30
>
>
>
> You who are Siddha Lakshmi[1],
>
> You who are Moksha Lakshm[2]i,
>
> You who are Jayalakshmi[3],
>
> You who are Saraswathi[4],
>
> You who are Srilakshmi[5],
>
> And you, who are Varalakshmi[6],
>
> Should always be pleased with me.
>
>
>
> Varankusou pasamabheethi mudraam ,
>
> Karai vahantheem , Kamalasanasthaam,
>
> Kalaka koti prathibhaam trinethraam,
>
> Bajehamadyam jagadeeswareem thaam. 31
>
>
>
> I salute the Goddess of this universe,
>
> Who is having three eyes,
>
> Who shines like billions of rising suns,
>
> Who is seated on a lotus flower,
>
> And who holds in her hand,
>
> Boons, rope, weapon to tame and seal to protect.
>
>
>
> Sarva mangala Mangalye,
>
> Shive, Saravartha sadhake,
>
> Saranye Trayambake,
>
> Gowri narayani namosthuthe 32
>
>
>
> Salutations to that Goddess,
>
> Who is the greatest good among all the good,
>
> Who is forever peaceful,
>
> Who grants all boons,
>
> Who is the ultimate protection,
>
> Who has three eyes,
>
> Who is white in colour
>
> And who is Narayani.
>
>
>
> * Elder sister of Sridevi, the harbinger of bad luck and
> poverty.
>
> ** When Goddess Sridevi was born from the ocean of milk,
> she was brought up by sage Kardhama
>
> *** Some books mention him as the security guard of Sridevi
> and some others equate him with God of love-manmatha.who is
> son of Sridevi.
>
> * Fire sacrifice
>
> ** Fire sacrifice in which juice of Soma plant is used.
>
> * Holy temple of Vishnu and also means divine stage.
>
> [1]Lakshmi who grants divine powers
>
> [2] Lakshmi who grants salvation
>
> [3] Lakshmi who gives victory,
>
> [4] Goddess of learning
>
> [5] Goddess of wealth
>
> [6] Lakshmi who gives boons.
>
>
>
>
>
>
>
Tuesday, September 08, 2009
Purusha Suktam........................................
Purusha Suktam.....................................
Introduction
Among the great Gods of Vedas is Purusha, which in simple translation means the “male”. But the word actually indicates Lord Vishnu, who is the God among the great trinity in charge of the care of the created beings. He is supposed to live in the ocean of milk and his consort is Lakshmi the goddess of wealth and prosperity.Possibly along with Rudra it is one of the greatest stotras originating from the Vedas. While the devotees of Rudra are afraid of his anger and request Him again and again the devotees of Purusha keep praising him, describing his various facets and request boons from him.Though the original Purusha suktha manthra occurs in Rig Veda , it also occurs in Vajaneya Samhitha of Shukla Yajur Veda, Taiteeriya Samhitha of Krishna Yajurveda and also with slight differences in Sama Veda as well as Atharva Veda.Many great sages have given details of how this great Suthra should be used in Fire Sacrifices and many sages including the great
Sayanacharya have written commentaries on Purusha Suktham.
Purusha in this Suktham is described as a gigantic personality who is spread everywhere.Brhama the creator is supposed to have his huge body as a sacrifice so that he can creae the world.
Shanthi Pata
Thachamyo ravrunimahe.gathum yagnaya.
Gathum Yagna pathaye.Daivee swasthi –rasthu na.
Swasthir Manushebhya. Urdhwa Jigathu beshajam.
Sam no asthu dwipadhe.Sam chatush pade
Om Shanthi, shanthi, Shanthi.
Request we from you with all enthusiasm,
For the good deeds that are medicine,
For the sadness of the past and future,
Request we for the growth of fire sacrifices,
Request that only good should occur,
To the one who presides over such sacrifices,
Request we for the mercy of gods to man,
Request we for good to the community of men,
Request we that the herbs and plants,
Should grow taller towards the skies.
Request we for good for all two legged beings,
Request we for good to all four legged beings,
Request we for peace, peace and peace.
First Anuvaaka
Sahsra seerhaa purusha; Sahasraksha saharpath.
Sa bhoomir viswatho vruthwa.Athyathishta ddhasangulam. 1-1
The Purusha has thousand heads,
He has thousand eyes,
He has thousand feet,
He is spread all over the universe,
And is beyond the count with ten fingers.
Purusha eeveda sarvam.Yad bhootam yad bhavyam.
Utha amruthathwasya eesana. Yad annena adhirohathi. 1-2
This Purusha is all the past,
All the future and the present,
He is the lord of deathlessness,
And he rises from hiding,
From this universe of food.
Ethaa vaanasya mahimaa.Atho jyaaya scha purusha.
Padhosya viswa bhoothanee.Tripaadasyamrutham divi. 1-3
This Purusha is much greater,
Than all his greatness in what all we see,
And all that we see in this universe is but his quarter,
And the rest three quarters which is beyond destruction,
Is safely in the worlds beyond.
Tri paddurdhwa udaith prurusha. Padhosye habha vaath puna.
Thatho vishvangvyakramath.Sasanana sane abhi. 1-4
Above this world is three quarters of Purusha,
But the quarter, which is in this world,
Appears again and again,
And from that is born the beings that take food,
And those inanimate ones that don’t take food.
And all these appeared for every one of us to see.
Tasmath virad jayatha. Virajo agni purusha.
Sa jatho athya richyatha. Paschad bhoomi madho pura. 1-5
From that Purusha was born,
The scintillating, ever shining universe,
And from that was born the Purusha called Brahma,
And he spread himself everywhere,
And created the earth and then,
The bodies of all beings.
Yat purushena havishaa. Devaa yagna mathanvath.
Vasantho asyaasee dhajyam. Greeshma idhma saraddhavi. 1-6
The spring was the ghee,
The summer was the holy wooden sticks,
And the winter the sacrificial offering,
Used or the sacrifice conducted by Devas through thought,
In which they also sacrificed the ever-shining Purusha.
Sapthaasyasan paridhaya. Thri saptha samidha Krutha.
Devaa yad yagnam thanvaana. Abhadhnan purusham pasum. 1-7
Seven meters were its boundaries,
Twenty one principles were holy wooden sticks,
And Devas carried out the sacrifice,
And Brahma was made as the sacrificial cow.
Tham yagnam barhisi prokshan. Purusham Jaatham agradha.
Thena deva ayajantha. Saadhya rushayasch ye. 1-8
Sprinkled they the Purusha,
Who was born first,
On that sacrificial fire.
And the sacrifice was conducted further,
By the Devas called Sadyas,
And the sages who were there.
Tasmad yagnath sarva hutha. Sam brutham prushad ajyam.
Pasus tha aschakre vayavyaan. Aaranyaan graamyascha ye. 1-9
From this sacrifice called “All embracing”.
Curd and Ghee came out,
Animals meant for fire sacrifice were born,
Birds that travel in air were born,
Beasts of the forest were born,
And also born were those that live in villages
Tasmad yagnath sarva hutha.Rucha saamanee jagniree.
Chanadaa si jagnire tasmath.Yajus tasmad jaayatha. 1-10
From this sacrifice called “All embracing”’
The chants of Rig Veda were born,
The chants of Sama Veda were born,
And from that the well-known meters were born,
And from that Yajur Veda was born.
Tasmad aswaa ajaayantha. Ye ke chobhaya tha tha.
Gavooha janjire tasmath. Tasmad gnatha ajavaya. 1-11
From that the horses came out,
From that came out animals with one row of teeth,
From that came out cows with two rows of teeth,
And from that that came out sheep and goats.
Yad purusha vyadhadhu.Kathidhaa vyakalpayan.
Mukham kimsya koo bahu. Kaavuruu pada a uchyathe. 1-12
When the Purusha was made
By their thought process by the Devas,
How did they make his limbs?
How was his face made?
Who were made as His hands?
Who were made as his thighs and feet?
Brahmanasya Mukham aseed.Bahu rajanya krutha.
Ooru tadasys yad vaisya.Padbhyo sudro aajayatha. 1-13
His face became Brahmins*,
His hands were made as Kshatriyas*,
His thighs became Vaisyas*,
And from his feet were born the Shudras*.
Chandrama manaso Jatha.Chaksho surya Ajayatha.
Mukhad Indras cha Agnis cha.Pranad Vayua aajayatha. 1-14
From his mind was born the moon,
From his eyes was born the sun,
From his face was born Indra and Agni,
And from his soul was born the air.
Nabhya aseed anthareeksham.seershno dhou samavarthatha.
Padbyam Bhoomi,, disaa srothrath.Tadha lokaa akampayan. 1-15
From his belly button was born the sky,
From his head was born the heavens,
From his feet was born the earth,
From his ears was born the directions,
And thus was made all the worlds,
Just by his holy wish.
Vedahametham purusham mahantham.Adhitya varna thamasathu pare,
Sarvani roopani vichinthya dheera. Namaani kruthwa abhivadan yadasthe. 1-16
I know that heroic Purusha, who is famous,
Who shines like a sun,
And who is beyond darkness,
Who created all forms,
Who named all of them,
And who rules over them.
Dhaatha purasthad yamudhajahara.sacra pravidhaan pradhisascha thathra.
Thamevam vidwaan anu mrutha iha bavathi. Naanya pandha ayanaaya vidhyathe. 1-17
The learned one who knows that Purusha
Whom the creator, considered as one before Him,
And whom the Indra understood in all directions,
Would attain salvation even in this birth,
And there is no need for him to search for any other path.
Yagnena yagnam aya jantha devaa. Thaani dharmani pradhamanyasan.
Theha naakam mahimaana sachanthe.yatra poorvo saadhyaa santhi devaa. 1-18
Thus the devas worshipped the Purusha,
Through this spiritual yagna,
And that yagna became first among dharmas.
Those who observe this Yagna,
Would for sure attain,
The heavens occupied by Saadya devas.
Second Anuvaaka
Adhbhyaa sambhootha pruthvyai rasascha.Viswakarmanas samavarthadhi.
Tasyas twashtaa vidhadh drupamethi.tad purushasya viswa maajanam agre. 2-1
From water and essence of earth was born,
The all pervading universe.
From the great God who is the creator,
Then appeared that Purusha
And the great God, who made this world,
Is spread as that Purusha, in all fourteen worlds.
And also the great form of Purusha,
Came into being before the start of creation.
Vedaham etham purusham mahantham.Aadithyavarna thamasa parasthath.
Thamevam vidwan amrutha iha bhavathi.nanya pandhaa vidhyathe ayanaaya. 2-2
I know that great Purusha,
Who shines like the sun,
And is beyond darkness,
And the one who knows him thus,
Attains salvation even in this birth,
And there is no other method of salvation.
Prajapathis charathi garbhe antha. Aajayamano bahudha vijaayathe.
Tasya dheera parijananthi yonim. Mareechinaam padamicchanthi vedhasa. 2-3
The Lord of the universe,
Lives inside the universe,
And without being born,
Appears in many forms,
And only the wise realize his real form,
And those who know the Vedas,
Like to do the job of,
Savants like Mareechi.
Yo devebhya aathapathi. Yo devaanaam purohitha.
Poorvo yo devebhyo jatha.Namo ruchaaya brahmaye. 2-4
Salutations to ever shining brahmam,
Who gave divine power to devas,
Who is a religious teacher of devas,
And who was born before devas.
Rucha brahmam janayantha.Devaa agne tadha bruvan.
Yasthaiva barahmano vidhyat. Tasya deva asaan vase. 2-5
The devas who teach the taste in Brahmam,
Told in ancient times,
That. He who has interest in Brahmam,
Would have the devas under his control.
Hreescha the lakshmischa patnyou.Ahorathre paarswe.
Nakshatrani roopam.Aswinou vyatham. 2-6
Hree and Lakshmi are your wives,
Day and night are your right and left,
The constellation of stars your body,
And Aswini devas your open mouth..
Ishtam manishaana.Amum manishana.Sarve manishana. 2-7
Give us the knowledge that we want,
Give us the pleasures of this world,
And give us everything of this and other worlds.
Thachamyo ravrunimahe.gathum yagnaya.
Gathum Yagna pathaye.Daivee swasthi –rasthu na.
Swasthir Manushebhya. Urdhwa Jigathu beshajam.
Sam no asthu dwipadhe.Sam chatush pade
Om Shanthi, shanthi, Shanthi.
Request we from you with all enthusiasm,
For the good deeds that are medicine,
For the sadness of the past and future,
Request we for the growth of fire sacrifices,
Request that only good should occur,
To the one who presides over such sacrifices,
Request we for the mercy of gods to man,
Request we for good to the community of men,
Request we that the herbs and plants,
Should grow taller towards the skies.
Request we for good for all two legged beings,
Request we for good to all four legged beings,
Request we for peace, peace and peace.
Introduction
Among the great Gods of Vedas is Purusha, which in simple translation means the “male”. But the word actually indicates Lord Vishnu, who is the God among the great trinity in charge of the care of the created beings. He is supposed to live in the ocean of milk and his consort is Lakshmi the goddess of wealth and prosperity.Possibly along with Rudra it is one of the greatest stotras originating from the Vedas. While the devotees of Rudra are afraid of his anger and request Him again and again the devotees of Purusha keep praising him, describing his various facets and request boons from him.Though the original Purusha suktha manthra occurs in Rig Veda , it also occurs in Vajaneya Samhitha of Shukla Yajur Veda, Taiteeriya Samhitha of Krishna Yajurveda and also with slight differences in Sama Veda as well as Atharva Veda.Many great sages have given details of how this great Suthra should be used in Fire Sacrifices and many sages including the great
Sayanacharya have written commentaries on Purusha Suktham.
Purusha in this Suktham is described as a gigantic personality who is spread everywhere.Brhama the creator is supposed to have his huge body as a sacrifice so that he can creae the world.
Shanthi Pata
Thachamyo ravrunimahe.gathum yagnaya.
Gathum Yagna pathaye.Daivee swasthi –rasthu na.
Swasthir Manushebhya. Urdhwa Jigathu beshajam.
Sam no asthu dwipadhe.Sam chatush pade
Om Shanthi, shanthi, Shanthi.
Request we from you with all enthusiasm,
For the good deeds that are medicine,
For the sadness of the past and future,
Request we for the growth of fire sacrifices,
Request that only good should occur,
To the one who presides over such sacrifices,
Request we for the mercy of gods to man,
Request we for good to the community of men,
Request we that the herbs and plants,
Should grow taller towards the skies.
Request we for good for all two legged beings,
Request we for good to all four legged beings,
Request we for peace, peace and peace.
First Anuvaaka
Sahsra seerhaa purusha; Sahasraksha saharpath.
Sa bhoomir viswatho vruthwa.Athyathishta ddhasangulam. 1-1
The Purusha has thousand heads,
He has thousand eyes,
He has thousand feet,
He is spread all over the universe,
And is beyond the count with ten fingers.
Purusha eeveda sarvam.Yad bhootam yad bhavyam.
Utha amruthathwasya eesana. Yad annena adhirohathi. 1-2
This Purusha is all the past,
All the future and the present,
He is the lord of deathlessness,
And he rises from hiding,
From this universe of food.
Ethaa vaanasya mahimaa.Atho jyaaya scha purusha.
Padhosya viswa bhoothanee.Tripaadasyamrutham divi. 1-3
This Purusha is much greater,
Than all his greatness in what all we see,
And all that we see in this universe is but his quarter,
And the rest three quarters which is beyond destruction,
Is safely in the worlds beyond.
Tri paddurdhwa udaith prurusha. Padhosye habha vaath puna.
Thatho vishvangvyakramath.Sasanana sane abhi. 1-4
Above this world is three quarters of Purusha,
But the quarter, which is in this world,
Appears again and again,
And from that is born the beings that take food,
And those inanimate ones that don’t take food.
And all these appeared for every one of us to see.
Tasmath virad jayatha. Virajo agni purusha.
Sa jatho athya richyatha. Paschad bhoomi madho pura. 1-5
From that Purusha was born,
The scintillating, ever shining universe,
And from that was born the Purusha called Brahma,
And he spread himself everywhere,
And created the earth and then,
The bodies of all beings.
Yat purushena havishaa. Devaa yagna mathanvath.
Vasantho asyaasee dhajyam. Greeshma idhma saraddhavi. 1-6
The spring was the ghee,
The summer was the holy wooden sticks,
And the winter the sacrificial offering,
Used or the sacrifice conducted by Devas through thought,
In which they also sacrificed the ever-shining Purusha.
Sapthaasyasan paridhaya. Thri saptha samidha Krutha.
Devaa yad yagnam thanvaana. Abhadhnan purusham pasum. 1-7
Seven meters were its boundaries,
Twenty one principles were holy wooden sticks,
And Devas carried out the sacrifice,
And Brahma was made as the sacrificial cow.
Tham yagnam barhisi prokshan. Purusham Jaatham agradha.
Thena deva ayajantha. Saadhya rushayasch ye. 1-8
Sprinkled they the Purusha,
Who was born first,
On that sacrificial fire.
And the sacrifice was conducted further,
By the Devas called Sadyas,
And the sages who were there.
Tasmad yagnath sarva hutha. Sam brutham prushad ajyam.
Pasus tha aschakre vayavyaan. Aaranyaan graamyascha ye. 1-9
From this sacrifice called “All embracing”.
Curd and Ghee came out,
Animals meant for fire sacrifice were born,
Birds that travel in air were born,
Beasts of the forest were born,
And also born were those that live in villages
Tasmad yagnath sarva hutha.Rucha saamanee jagniree.
Chanadaa si jagnire tasmath.Yajus tasmad jaayatha. 1-10
From this sacrifice called “All embracing”’
The chants of Rig Veda were born,
The chants of Sama Veda were born,
And from that the well-known meters were born,
And from that Yajur Veda was born.
Tasmad aswaa ajaayantha. Ye ke chobhaya tha tha.
Gavooha janjire tasmath. Tasmad gnatha ajavaya. 1-11
From that the horses came out,
From that came out animals with one row of teeth,
From that came out cows with two rows of teeth,
And from that that came out sheep and goats.
Yad purusha vyadhadhu.Kathidhaa vyakalpayan.
Mukham kimsya koo bahu. Kaavuruu pada a uchyathe. 1-12
When the Purusha was made
By their thought process by the Devas,
How did they make his limbs?
How was his face made?
Who were made as His hands?
Who were made as his thighs and feet?
Brahmanasya Mukham aseed.Bahu rajanya krutha.
Ooru tadasys yad vaisya.Padbhyo sudro aajayatha. 1-13
His face became Brahmins*,
His hands were made as Kshatriyas*,
His thighs became Vaisyas*,
And from his feet were born the Shudras*.
Chandrama manaso Jatha.Chaksho surya Ajayatha.
Mukhad Indras cha Agnis cha.Pranad Vayua aajayatha. 1-14
From his mind was born the moon,
From his eyes was born the sun,
From his face was born Indra and Agni,
And from his soul was born the air.
Nabhya aseed anthareeksham.seershno dhou samavarthatha.
Padbyam Bhoomi,, disaa srothrath.Tadha lokaa akampayan. 1-15
From his belly button was born the sky,
From his head was born the heavens,
From his feet was born the earth,
From his ears was born the directions,
And thus was made all the worlds,
Just by his holy wish.
Vedahametham purusham mahantham.Adhitya varna thamasathu pare,
Sarvani roopani vichinthya dheera. Namaani kruthwa abhivadan yadasthe. 1-16
I know that heroic Purusha, who is famous,
Who shines like a sun,
And who is beyond darkness,
Who created all forms,
Who named all of them,
And who rules over them.
Dhaatha purasthad yamudhajahara.sacra pravidhaan pradhisascha thathra.
Thamevam vidwaan anu mrutha iha bavathi. Naanya pandha ayanaaya vidhyathe. 1-17
The learned one who knows that Purusha
Whom the creator, considered as one before Him,
And whom the Indra understood in all directions,
Would attain salvation even in this birth,
And there is no need for him to search for any other path.
Yagnena yagnam aya jantha devaa. Thaani dharmani pradhamanyasan.
Theha naakam mahimaana sachanthe.yatra poorvo saadhyaa santhi devaa. 1-18
Thus the devas worshipped the Purusha,
Through this spiritual yagna,
And that yagna became first among dharmas.
Those who observe this Yagna,
Would for sure attain,
The heavens occupied by Saadya devas.
Second Anuvaaka
Adhbhyaa sambhootha pruthvyai rasascha.Viswakarmanas samavarthadhi.
Tasyas twashtaa vidhadh drupamethi.tad purushasya viswa maajanam agre. 2-1
From water and essence of earth was born,
The all pervading universe.
From the great God who is the creator,
Then appeared that Purusha
And the great God, who made this world,
Is spread as that Purusha, in all fourteen worlds.
And also the great form of Purusha,
Came into being before the start of creation.
Vedaham etham purusham mahantham.Aadithyavarna thamasa parasthath.
Thamevam vidwan amrutha iha bhavathi.nanya pandhaa vidhyathe ayanaaya. 2-2
I know that great Purusha,
Who shines like the sun,
And is beyond darkness,
And the one who knows him thus,
Attains salvation even in this birth,
And there is no other method of salvation.
Prajapathis charathi garbhe antha. Aajayamano bahudha vijaayathe.
Tasya dheera parijananthi yonim. Mareechinaam padamicchanthi vedhasa. 2-3
The Lord of the universe,
Lives inside the universe,
And without being born,
Appears in many forms,
And only the wise realize his real form,
And those who know the Vedas,
Like to do the job of,
Savants like Mareechi.
Yo devebhya aathapathi. Yo devaanaam purohitha.
Poorvo yo devebhyo jatha.Namo ruchaaya brahmaye. 2-4
Salutations to ever shining brahmam,
Who gave divine power to devas,
Who is a religious teacher of devas,
And who was born before devas.
Rucha brahmam janayantha.Devaa agne tadha bruvan.
Yasthaiva barahmano vidhyat. Tasya deva asaan vase. 2-5
The devas who teach the taste in Brahmam,
Told in ancient times,
That. He who has interest in Brahmam,
Would have the devas under his control.
Hreescha the lakshmischa patnyou.Ahorathre paarswe.
Nakshatrani roopam.Aswinou vyatham. 2-6
Hree and Lakshmi are your wives,
Day and night are your right and left,
The constellation of stars your body,
And Aswini devas your open mouth..
Ishtam manishaana.Amum manishana.Sarve manishana. 2-7
Give us the knowledge that we want,
Give us the pleasures of this world,
And give us everything of this and other worlds.
Thachamyo ravrunimahe.gathum yagnaya.
Gathum Yagna pathaye.Daivee swasthi –rasthu na.
Swasthir Manushebhya. Urdhwa Jigathu beshajam.
Sam no asthu dwipadhe.Sam chatush pade
Om Shanthi, shanthi, Shanthi.
Request we from you with all enthusiasm,
For the good deeds that are medicine,
For the sadness of the past and future,
Request we for the growth of fire sacrifices,
Request that only good should occur,
To the one who presides over such sacrifices,
Request we for the mercy of gods to man,
Request we for good to the community of men,
Request we that the herbs and plants,
Should grow taller towards the skies.
Request we for good for all two legged beings,
Request we for good to all four legged beings,
Request we for peace, peace and peace.
Tuesday, September 01, 2009
Music Therapy..................................
Music Therapy.................A very informative interesting article to read by all in particular by Music Lovers.
"Be a good listener of Music-Your ears will never get you in troublep-and your mind will remain in CALM & PEACE."
JK
Sound travels in the form of wave motions, transmitting energy and vibrating the medium it travels in. It is this transfer of energy which can be utilised in therapy. To gain an understanding of the potential usefulness of such a system we have to remember what a big part it plays in our lives and the effects it has on our being. We all know, for example, how we feel in noisy, heavy city traffic as compared to a quiet, peaceful country setting. Apart from these gross external sounds there also exist subtle inner sounds, from the heart beat, to the sound of air in the lungs, to the sounds in the mind, and beyond. Thus to know how to manipulate the sounds of our environment in such a way as to promote healing, requires a specialised and deep understanding of.................................. Nada yoga,............. the science of sound.
The power of sound........................................
Sound has the power to affect the body, emotions and mind. What affects one aspect has ramifications on the others. This is because the universe is a manifestation of sound. Yogic texts talk of the power of "Aum" manifesting the universe, having pierced through bindu, the infinite point or centre of creation. If we can understand the science and power of sound we can master ourselves and the universe. This is that aspect of the science and art of tantra called mantra, and can be studied in many old texts (shastras).
The power of sound to affect matter was developed by the great singer Caruso who could shatter a glass. To do this he would strike the glass to discover its resonant frequency. Then standing in another part of the room would powerfully intone the note so that it would resonate the glass, causing it to shatter.
Music is an important aspect of sound in our lives. Used properly it can be a powerful means to promote health, but used unwisely it can lead to dissipation of mind, unhinging of the passions and degeneration in the body. It can also kill if certain very low frequencies are utilised.
To understand how the power of music can be utilised to enhance growth, we can read in the ancient texts how Lord Krishna's flute playing promoted the bewitching verdure in the forests and gardens of Vrindavan. Mian Tan Sen, one of the nine sages in the court of the Moghul emperor Akbar, could make plants blossom as though spring had arrived, just by intoning devotional songs (ragas) to them. He could also make rain fall and light oil lamps in the same way. Tan Sen cured many diseases with his singing. He took the disease onto himself, then another singer would take the disease from him, and so on, until it had been passed around, shared, and thereby dissipated of its negative, disharmonic force.
Many modern day researchers have shown that sound affects growth. P. Tomkins and G. Bird in their book The Secret Life of Plants report on experiments conducted by Mrs. Dorothy Rettalack of USA. She set up three sets of plants listening to 'rock and roll', classical western music and classical eastern music. Loud pop music caused the plants to lean away from the sound. Western classical, Bach organ preludes, caused the plants to lean 35 degrees towards the music. The sitar playing of Ravi Shankar, however, caused the plants to strain towards the sound at angles of more than 60 degrees, "the nearest one almost embracing the loudspeaker".
Music has a hypnotic effect, subduing not only man and plants, but also the most vicious and irrational brute in the animal kingdom as well. For example, snake charmers are famous for their flute-entranced cobras. The rhinoceros, camel, elephant and horse have also been tamed by instruments such as the stringed veena and the pungi (trumpet). Birds, of course, are music lovers and adept musicians in their own right.
Ragas......................................
Ragas are pieces of classical Indian music. Compositions (gita) of pleasing sounds (swara) convey definite sentiments and possess the power to create pleasant impressions in the mind, calm the emotions, and therefore, affect the body. Listening to these most beautiful, intricate and powerful pieces, has a great deal of practical application in the field of therapy.
Much information on Indian classical music is to be found in the ancient ayurvedic medical books such as Sushruta, Charaka, and so on, which date back to the second millenia BC, and beyond. Ragas were used to ease and erase conflicting mental disturbances. They were also used in physical disease in combination with other therapy. One great physician, Dhanvantari of Ujjaini, during the reign of King Vikkramadittya said that musical sounds pleasing to the ear should be used as therapy for mental ailments.
Ayurvedic philosophy is based on the concept of the three doshas - vata, pitta, and kapha - which have been literally translated as wind, bile and phlegm respectively. These elements are found in every part of the body in the combination appropriate to that part. Imbalance in these combinations leads to disease, and the ragas act by altering and regulating the balance of these three elements. However, there is more to them than their literal meaning. For example, the Charaka Samhita states the following:
"Vata is the source of both structure and function. It is that which is represented by the five forms of body energy:.....
Prana
Udana
Samana
Vyana
and
Apana
The controller and guiding force of consciousness; the stimulant of the senses; the companion of sensations; the organiser of the elements of the body; the principle of synthesis; the storage battery of speech; the cause of feelings and perceptions..."
"Kapha is the nectar. It is the fertile water for the play of life; it is living fluid, the protoplasm which sustains all life processes."
"The normal function of pitta causes : power of cognition, fire of digestion, fresh complexion, clarity of thought, body temperature, hunger and thirst, and nimbleness of mind."
Any healing which can affect, and thereby regulate the balance of these three elements deserves investigation to establish its practical value in the healing sciences. For example, it is said that raga Bhairava controls ailments arising from dominance of kapha (phlegm) such as fever, constipation, etc. Malhar, Sorat, Jayajayavanti ragas are said to increase body energy, calm the mind and subdue anger. Asawari tranquillises all afflictions arising from blood, semen, phlegm, and the iris. Bhairavi stimulates the mind and helps regeneration, especially in respiratory illness, colds, flu, bronchitis, pleurisy, TB, and so on. Gurjari, Vageeswari and Malkaunsa clear diseases of phlegm such as asthma. Saranga eliminates pitta disorders such as headaches, bilious fevers, etc. Palasi, Multani, Pata-deepak and Pata-manjari clear eye problems. Darbari alleviates heart pain and rheumatism. Hindola is for disorders of the spleen and Pancham is for gastric troubles.
The ragas are also associated with different times of day, different plants, animals, and the four elements of earth, water, fire and air. Thereby the elements themselves can be influenced when ragas are performed according to certain rules. They do this by coming into harmony with the outer world and the cosmos.
The vibrations of kundalini....................................
The knowledge of Indian music extends into the field of kundalini yoga. The basic scale (bilaval) balances the three elements when it is sung. It does this through vibration of the body at the point where mind and the neuro-endocrine system intersect at chakra points on the sushumna nadi, within the spinal cord. Resonance of the chakra stimulates it into action, and therefore different chakras can be stimulated according to need. For example, kirtan (chanting) of the name Ram will help people with peptic ulcer, constipation, and other digestive disorders as it stimulates the manipura chakra.
We can demonstrate this phenomenon for ourselves by singing the scale and concentrating at each chakra as we ascend and descend. The vibrations felt during this exercise stimulate the nerve plexuses and endocrine glands throughout the body, calming the nervous system, and bringing harmony to the whole body.
In the yogic tradition, the science of vibration and sound has been developed into an exact science called taan. The practitioner has the ability to control the rate and location of sound vibrations in his body. The voice is synchronised with complex rapid note changes, and sound vibrations can be directed so that they emanate from the mouth, nose, skull and spine.
One master of taan is Swami Nadabrahmananda, a disciple of Swami Sivananda. After initiation into sannyas and seven years of practice, he accomplished the most difficult of all aspects, kundalini taan, in which vibrations are made to vibrate the mooladhara chakra. This, he states, keeps him in good health and full of energy, even at the age of 82 years.
Swami Nadabrahmananda has the ability to suspend his breath completely and not blink his eyes while playing tabla for half an hour. At the end of this time, while playing the last note he directs energy to the top of his head and makes a coin that has been resting there since the beginning of the session, jump into the air. The state of consciousness he has achieved through these techniques has been studied by Elmer Green, Ph. D., of the Menninger Foundation, USA, who reported .................................
"While wired up to our portable psycho physiology lab, he demonstrated an important kind of nervous system control (evidenced by the production and maintenance of alpha and theta brain waves) normally associated with a state of quiet reverie, while he was performing a complex and demanding raga, a musical performance".
Ottawa University tests have shown that he does not dream, and he has shown his ability to control the autonomic nervous system by consciously raising his blood pressure to 240 millimetres of mercury, thereby demonstrating the power of Nada yoga to expand conscious awareness.
In modern life............................................
Though very few of us can ever become masters of music, we can all enjoy and appreciate the effects of music in our lives. If we utilise mantra with music, as in kirtan, chanting of spiritual songs, We have a powerful means to affect and calm the mind, emotions and nervous system, releasing pent up, stored, stale and stagnant energy, and thus experiencing a 'release' or 'catharsis'.
At a purely therapeutic level the effects of music could be easily used in hospitals to help the convalescing and those who are ill to relax and thereby speed up the healing process. Doctors could help anxious and nervous parents to relax and music could even be prescribed instead of valium and other tranquillisers. Mental hospitals could only benefit by the introduction of kirtan and other forms of music' therapy.
Bring spiritual music into your home and you will find that it can have an amazing effect on your whole personality and inter relationships. This occurs especially when music is sung by the whole family as one unit. Growth of children is enhanced and their minds are made positive and dynamic. By creating harmonious vibrations we begin to resonate more and more in harmony with the cosmos, opening up to prana, the life giving energy. Our understanding and wisdom increase and knowledge of life is gained. As spiritual master, Swami Satyananda Saraswati has said..........
"Kirtan is like incense on the astral plane."
"Music is Divine & Make Divinity the purpose of your Life."
J.K
"Be a good listener of Music-Your ears will never get you in troublep-and your mind will remain in CALM & PEACE."
JK
Sound travels in the form of wave motions, transmitting energy and vibrating the medium it travels in. It is this transfer of energy which can be utilised in therapy. To gain an understanding of the potential usefulness of such a system we have to remember what a big part it plays in our lives and the effects it has on our being. We all know, for example, how we feel in noisy, heavy city traffic as compared to a quiet, peaceful country setting. Apart from these gross external sounds there also exist subtle inner sounds, from the heart beat, to the sound of air in the lungs, to the sounds in the mind, and beyond. Thus to know how to manipulate the sounds of our environment in such a way as to promote healing, requires a specialised and deep understanding of.................................. Nada yoga,............. the science of sound.
The power of sound........................................
Sound has the power to affect the body, emotions and mind. What affects one aspect has ramifications on the others. This is because the universe is a manifestation of sound. Yogic texts talk of the power of "Aum" manifesting the universe, having pierced through bindu, the infinite point or centre of creation. If we can understand the science and power of sound we can master ourselves and the universe. This is that aspect of the science and art of tantra called mantra, and can be studied in many old texts (shastras).
The power of sound to affect matter was developed by the great singer Caruso who could shatter a glass. To do this he would strike the glass to discover its resonant frequency. Then standing in another part of the room would powerfully intone the note so that it would resonate the glass, causing it to shatter.
Music is an important aspect of sound in our lives. Used properly it can be a powerful means to promote health, but used unwisely it can lead to dissipation of mind, unhinging of the passions and degeneration in the body. It can also kill if certain very low frequencies are utilised.
To understand how the power of music can be utilised to enhance growth, we can read in the ancient texts how Lord Krishna's flute playing promoted the bewitching verdure in the forests and gardens of Vrindavan. Mian Tan Sen, one of the nine sages in the court of the Moghul emperor Akbar, could make plants blossom as though spring had arrived, just by intoning devotional songs (ragas) to them. He could also make rain fall and light oil lamps in the same way. Tan Sen cured many diseases with his singing. He took the disease onto himself, then another singer would take the disease from him, and so on, until it had been passed around, shared, and thereby dissipated of its negative, disharmonic force.
Many modern day researchers have shown that sound affects growth. P. Tomkins and G. Bird in their book The Secret Life of Plants report on experiments conducted by Mrs. Dorothy Rettalack of USA. She set up three sets of plants listening to 'rock and roll', classical western music and classical eastern music. Loud pop music caused the plants to lean away from the sound. Western classical, Bach organ preludes, caused the plants to lean 35 degrees towards the music. The sitar playing of Ravi Shankar, however, caused the plants to strain towards the sound at angles of more than 60 degrees, "the nearest one almost embracing the loudspeaker".
Music has a hypnotic effect, subduing not only man and plants, but also the most vicious and irrational brute in the animal kingdom as well. For example, snake charmers are famous for their flute-entranced cobras. The rhinoceros, camel, elephant and horse have also been tamed by instruments such as the stringed veena and the pungi (trumpet). Birds, of course, are music lovers and adept musicians in their own right.
Ragas......................................
Ragas are pieces of classical Indian music. Compositions (gita) of pleasing sounds (swara) convey definite sentiments and possess the power to create pleasant impressions in the mind, calm the emotions, and therefore, affect the body. Listening to these most beautiful, intricate and powerful pieces, has a great deal of practical application in the field of therapy.
Much information on Indian classical music is to be found in the ancient ayurvedic medical books such as Sushruta, Charaka, and so on, which date back to the second millenia BC, and beyond. Ragas were used to ease and erase conflicting mental disturbances. They were also used in physical disease in combination with other therapy. One great physician, Dhanvantari of Ujjaini, during the reign of King Vikkramadittya said that musical sounds pleasing to the ear should be used as therapy for mental ailments.
Ayurvedic philosophy is based on the concept of the three doshas - vata, pitta, and kapha - which have been literally translated as wind, bile and phlegm respectively. These elements are found in every part of the body in the combination appropriate to that part. Imbalance in these combinations leads to disease, and the ragas act by altering and regulating the balance of these three elements. However, there is more to them than their literal meaning. For example, the Charaka Samhita states the following:
"Vata is the source of both structure and function. It is that which is represented by the five forms of body energy:.....
Prana
Udana
Samana
Vyana
and
Apana
The controller and guiding force of consciousness; the stimulant of the senses; the companion of sensations; the organiser of the elements of the body; the principle of synthesis; the storage battery of speech; the cause of feelings and perceptions..."
"Kapha is the nectar. It is the fertile water for the play of life; it is living fluid, the protoplasm which sustains all life processes."
"The normal function of pitta causes : power of cognition, fire of digestion, fresh complexion, clarity of thought, body temperature, hunger and thirst, and nimbleness of mind."
Any healing which can affect, and thereby regulate the balance of these three elements deserves investigation to establish its practical value in the healing sciences. For example, it is said that raga Bhairava controls ailments arising from dominance of kapha (phlegm) such as fever, constipation, etc. Malhar, Sorat, Jayajayavanti ragas are said to increase body energy, calm the mind and subdue anger. Asawari tranquillises all afflictions arising from blood, semen, phlegm, and the iris. Bhairavi stimulates the mind and helps regeneration, especially in respiratory illness, colds, flu, bronchitis, pleurisy, TB, and so on. Gurjari, Vageeswari and Malkaunsa clear diseases of phlegm such as asthma. Saranga eliminates pitta disorders such as headaches, bilious fevers, etc. Palasi, Multani, Pata-deepak and Pata-manjari clear eye problems. Darbari alleviates heart pain and rheumatism. Hindola is for disorders of the spleen and Pancham is for gastric troubles.
The ragas are also associated with different times of day, different plants, animals, and the four elements of earth, water, fire and air. Thereby the elements themselves can be influenced when ragas are performed according to certain rules. They do this by coming into harmony with the outer world and the cosmos.
The vibrations of kundalini....................................
The knowledge of Indian music extends into the field of kundalini yoga. The basic scale (bilaval) balances the three elements when it is sung. It does this through vibration of the body at the point where mind and the neuro-endocrine system intersect at chakra points on the sushumna nadi, within the spinal cord. Resonance of the chakra stimulates it into action, and therefore different chakras can be stimulated according to need. For example, kirtan (chanting) of the name Ram will help people with peptic ulcer, constipation, and other digestive disorders as it stimulates the manipura chakra.
We can demonstrate this phenomenon for ourselves by singing the scale and concentrating at each chakra as we ascend and descend. The vibrations felt during this exercise stimulate the nerve plexuses and endocrine glands throughout the body, calming the nervous system, and bringing harmony to the whole body.
In the yogic tradition, the science of vibration and sound has been developed into an exact science called taan. The practitioner has the ability to control the rate and location of sound vibrations in his body. The voice is synchronised with complex rapid note changes, and sound vibrations can be directed so that they emanate from the mouth, nose, skull and spine.
One master of taan is Swami Nadabrahmananda, a disciple of Swami Sivananda. After initiation into sannyas and seven years of practice, he accomplished the most difficult of all aspects, kundalini taan, in which vibrations are made to vibrate the mooladhara chakra. This, he states, keeps him in good health and full of energy, even at the age of 82 years.
Swami Nadabrahmananda has the ability to suspend his breath completely and not blink his eyes while playing tabla for half an hour. At the end of this time, while playing the last note he directs energy to the top of his head and makes a coin that has been resting there since the beginning of the session, jump into the air. The state of consciousness he has achieved through these techniques has been studied by Elmer Green, Ph. D., of the Menninger Foundation, USA, who reported .................................
"While wired up to our portable psycho physiology lab, he demonstrated an important kind of nervous system control (evidenced by the production and maintenance of alpha and theta brain waves) normally associated with a state of quiet reverie, while he was performing a complex and demanding raga, a musical performance".
Ottawa University tests have shown that he does not dream, and he has shown his ability to control the autonomic nervous system by consciously raising his blood pressure to 240 millimetres of mercury, thereby demonstrating the power of Nada yoga to expand conscious awareness.
In modern life............................................
Though very few of us can ever become masters of music, we can all enjoy and appreciate the effects of music in our lives. If we utilise mantra with music, as in kirtan, chanting of spiritual songs, We have a powerful means to affect and calm the mind, emotions and nervous system, releasing pent up, stored, stale and stagnant energy, and thus experiencing a 'release' or 'catharsis'.
At a purely therapeutic level the effects of music could be easily used in hospitals to help the convalescing and those who are ill to relax and thereby speed up the healing process. Doctors could help anxious and nervous parents to relax and music could even be prescribed instead of valium and other tranquillisers. Mental hospitals could only benefit by the introduction of kirtan and other forms of music' therapy.
Bring spiritual music into your home and you will find that it can have an amazing effect on your whole personality and inter relationships. This occurs especially when music is sung by the whole family as one unit. Growth of children is enhanced and their minds are made positive and dynamic. By creating harmonious vibrations we begin to resonate more and more in harmony with the cosmos, opening up to prana, the life giving energy. Our understanding and wisdom increase and knowledge of life is gained. As spiritual master, Swami Satyananda Saraswati has said..........
"Kirtan is like incense on the astral plane."
"Music is Divine & Make Divinity the purpose of your Life."
J.K
Money can not buy these..........................
Money Can not buy these...........................................
“To be rich in admiration and free from envy, to rejoice greatly in the good of others, to love with such generosity of heart that your love is still a dear possession in absence or unkindness - these are the gifts which money cannot buy.”
J.K
“To be rich in admiration and free from envy, to rejoice greatly in the good of others, to love with such generosity of heart that your love is still a dear possession in absence or unkindness - these are the gifts which money cannot buy.”
J.K
What Rig Veda Says........................
What Rig Veda says.........................................
Maho Arnaha Saraswati Pra Chetayati Ketuna
Dhiyo Vishwa Vi Raajati (Mandal 1 Hymn 3 Verse 12).
Only 'knowledge' can help us to know the universe, which is vast like an ocean. It enlightens all minds.
Knowledge destroys the darkness of ignorance. There are two ways of obtaining knowledge – from an able guru and through self-study. By attaining knowledge, the mind becomes enlightened. We should try to acquire knowledge from all sources and by all means – studying the scriptures, contemplation, meditation, etc. Scriptures are invaluable sources of knowledge because it is only through their study that the mind is filled with good thoughts. Good thoughts help us in leading a virtuous life. This is the sure way for growth of the mind and to acquire eternal happiness and peace.
Asmantsu Tatra Chodyendra Raye Rabhaswatah
Tu Vidyumna Yashaswatah (Mandal 1 Hymn 9 Verse 6)
O radiant one! Inspire the diligent and the successful only to earn wealth.
Only those who are industrious can earn wealth. Those who try, definitely acquire wealth. Those with fixed aims are the ones who are prosperous, wealthy and successful. They should realize that their efforts never go in vain.
"Ignorance, absence of discipline and disobedience are the causes of disappointments and stress in life .Keep appointments in life and not
disappointments."
J.K
Maho Arnaha Saraswati Pra Chetayati Ketuna
Dhiyo Vishwa Vi Raajati (Mandal 1 Hymn 3 Verse 12).
Only 'knowledge' can help us to know the universe, which is vast like an ocean. It enlightens all minds.
Knowledge destroys the darkness of ignorance. There are two ways of obtaining knowledge – from an able guru and through self-study. By attaining knowledge, the mind becomes enlightened. We should try to acquire knowledge from all sources and by all means – studying the scriptures, contemplation, meditation, etc. Scriptures are invaluable sources of knowledge because it is only through their study that the mind is filled with good thoughts. Good thoughts help us in leading a virtuous life. This is the sure way for growth of the mind and to acquire eternal happiness and peace.
Asmantsu Tatra Chodyendra Raye Rabhaswatah
Tu Vidyumna Yashaswatah (Mandal 1 Hymn 9 Verse 6)
O radiant one! Inspire the diligent and the successful only to earn wealth.
Only those who are industrious can earn wealth. Those who try, definitely acquire wealth. Those with fixed aims are the ones who are prosperous, wealthy and successful. They should realize that their efforts never go in vain.
"Ignorance, absence of discipline and disobedience are the causes of disappointments and stress in life .Keep appointments in life and not
disappointments."
J.K
Food for thought.....................
Food for thought..........................
The camel loves to eat thorny bushes. The more it eats the thorns, the more the blood gushes from its mouth. Still it must eat thorny plants and will never give them up. The man of worldly nature suffers so much sorrow and affliction, but he forgets it all in a few days and begins his old life over again.
In God there are both Vidya and Avidya. The Vidya Maya takes man towards God, whereas the Avidya Maya entices him away from the path of the God. Knowledge, devotion, dispassion, compassion – all these are the expressions of the Vidya Maya; only with their help and guidance of Guruji can one reach God.
God is in all men, but all men are not in God; that is why they suffer.
"We only live once-but if we work and make it to
LIVE right, once is enough.".....................................And
"GOD IS REST IS NOT".
The camel loves to eat thorny bushes. The more it eats the thorns, the more the blood gushes from its mouth. Still it must eat thorny plants and will never give them up. The man of worldly nature suffers so much sorrow and affliction, but he forgets it all in a few days and begins his old life over again.
In God there are both Vidya and Avidya. The Vidya Maya takes man towards God, whereas the Avidya Maya entices him away from the path of the God. Knowledge, devotion, dispassion, compassion – all these are the expressions of the Vidya Maya; only with their help and guidance of Guruji can one reach God.
God is in all men, but all men are not in God; that is why they suffer.
"We only live once-but if we work and make it to
LIVE right, once is enough.".....................................And
"GOD IS REST IS NOT".
Read this...............................................
Read this one atleast once a week..........................
Read on really a good one.
How our inner Ego sometimes misjudges a PERSON.......................
A lady in a faded Grey dress and her husband, dressed in a home-spun suit
walked in timidly without an appointment into the Harvard University
President's outer office. The secretary could tell in a moment that such
backwoods, country hicks had no business at Harvard and probably didn't even deserve to be in Harvard.
"We want to see the President "the man said softly.
"He'll be busy all day "the secretary snapped.
"We'll wait" the lady replied.
For hours the secretary ignored them, hoping that the couple would finally
become discouraged and go away. They didn't and the secretary grew
frustrated and finally decided to disturb the president.................
"Maybe if you see them for a few minutes, they'll leave" she said to him.
The President, stern faced and with dignity, strutted toward the couple.
The lady told him "We had a son who attended Harvard for one year. He loved
Harvard. He was happy here. But about a year ago, he was accidentally
killed. My husband and I would like to erect a memorial to him, somewhere on campus."
The president wasn't touched....He was shocked. "Madam "he said, gruffly, "
we can't put up a statue for every person who attended Harvard and died. If
we did, this place would look like a cemetery."
"Oh, no," the lady explained quickly" We don't want to erect a statue. We
thought we would like to give a building to Harvard."
The president rolled his eyes. He glanced at the gingham dress and homespun
suit, and then exclaimed, "A building! Do you have any earthly idea how much a building costs? We have over seven and a half million dollars in the
physical buildings here at Harvard."
For a moment the lady was silent. The president was pleased. Maybe he could
get rid of them now. The lady turned to her husband and said quietly, "Is
that all it costs to start a university? Why don't we just start our own?"
Her husband nodded. The president's face wilted in confusion and
bewilderment. Mr. and Mrs. Leland Stanford got up and walked away, traveling to Palo Alto, California where they established the University that bears their name: -"STANFORD UNIVERSITY" , a memorial to a son that Harvard no longer cared about.
Most of the time we judge people by their outer appearance, which can be
misleading. And in this impression, we tend to treat people badly by
thinking they can do nothing for us. Thus we tend to lose our potential good friends, employees or customers.And always remember................... ...................................................................
"Never take some one for granted. Hold every person close to your heart and in high esteem, because you might wake up one day and realise that you have lost a diamond while you were busy collecting stones."
J.K
Read on really a good one.
How our inner Ego sometimes misjudges a PERSON.......................
A lady in a faded Grey dress and her husband, dressed in a home-spun suit
walked in timidly without an appointment into the Harvard University
President's outer office. The secretary could tell in a moment that such
backwoods, country hicks had no business at Harvard and probably didn't even deserve to be in Harvard.
"We want to see the President "the man said softly.
"He'll be busy all day "the secretary snapped.
"We'll wait" the lady replied.
For hours the secretary ignored them, hoping that the couple would finally
become discouraged and go away. They didn't and the secretary grew
frustrated and finally decided to disturb the president.................
"Maybe if you see them for a few minutes, they'll leave" she said to him.
The President, stern faced and with dignity, strutted toward the couple.
The lady told him "We had a son who attended Harvard for one year. He loved
Harvard. He was happy here. But about a year ago, he was accidentally
killed. My husband and I would like to erect a memorial to him, somewhere on campus."
The president wasn't touched....He was shocked. "Madam "he said, gruffly, "
we can't put up a statue for every person who attended Harvard and died. If
we did, this place would look like a cemetery."
"Oh, no," the lady explained quickly" We don't want to erect a statue. We
thought we would like to give a building to Harvard."
The president rolled his eyes. He glanced at the gingham dress and homespun
suit, and then exclaimed, "A building! Do you have any earthly idea how much a building costs? We have over seven and a half million dollars in the
physical buildings here at Harvard."
For a moment the lady was silent. The president was pleased. Maybe he could
get rid of them now. The lady turned to her husband and said quietly, "Is
that all it costs to start a university? Why don't we just start our own?"
Her husband nodded. The president's face wilted in confusion and
bewilderment. Mr. and Mrs. Leland Stanford got up and walked away, traveling to Palo Alto, California where they established the University that bears their name: -"STANFORD UNIVERSITY" , a memorial to a son that Harvard no longer cared about.
Most of the time we judge people by their outer appearance, which can be
misleading. And in this impression, we tend to treat people badly by
thinking they can do nothing for us. Thus we tend to lose our potential good friends, employees or customers.And always remember................... ...................................................................
"Never take some one for granted. Hold every person close to your heart and in high esteem, because you might wake up one day and realise that you have lost a diamond while you were busy collecting stones."
J.K
The Window..........................of ojur Mind.
The Window..........................of our mind...........An interesting and good read.
A young couple moves into a new neighbourhood.
The next morning, while they are eating breakfast, the young woman sees her neighbour hang the wash outside.
That laundry is not very clean, she said, she doesn’t know how to wash correctly. Perhaps she needs better laundry soap.
Her husband looked on, but remained silent.
Every time her neighbour would hang her wash to dry, the young woman would make the same comments.
About one month later, the woman was surprised to see a nice clean wash on the line and said to her husband:
Look! She has learned how to wash correctly. I wonder who taught her this.
The husband said:.....................................
I got up early this morning and cleaned our windows!
And so it is with life: What we see when watching others, depends on the purity of the window through which we look.
Before we give any criticism, it might be a good idea to check our state of mind and ask ourselves if we are ready to see the good rather than to be looking for something in the person we are about to judge................
"Control your habits or else your habits will control you."
J.K
A young couple moves into a new neighbourhood.
The next morning, while they are eating breakfast, the young woman sees her neighbour hang the wash outside.
That laundry is not very clean, she said, she doesn’t know how to wash correctly. Perhaps she needs better laundry soap.
Her husband looked on, but remained silent.
Every time her neighbour would hang her wash to dry, the young woman would make the same comments.
About one month later, the woman was surprised to see a nice clean wash on the line and said to her husband:
Look! She has learned how to wash correctly. I wonder who taught her this.
The husband said:.....................................
I got up early this morning and cleaned our windows!
And so it is with life: What we see when watching others, depends on the purity of the window through which we look.
Before we give any criticism, it might be a good idea to check our state of mind and ask ourselves if we are ready to see the good rather than to be looking for something in the person we are about to judge................
"Control your habits or else your habits will control you."
J.K
Thoughts on "Happiness."..............................
Thoughts on "Happiness."..........................
"Throw away "Escapism" from your life and replace it with"Empowerment".
Lord Krishna tells Arjuna in Bhagavad Gita that this world is a place of misery where everything is temporary and where no lasting happines could be found. The world is a realm of experience where birth,unhappiness, misery,decay, old age and death are inescapable for all. It is a universal observation that each one of us are engaged in some kind of of activity or the other which is intented either to increase our quantum of happiness or to reduce our suffering or misery. The Vedas declare that our very essence is bliss. The moment we try to increase it from external sources, our miseries begin.
How then can we find happiness?
Vedanta tells us that Love towards all and unadulterated and single-pointed devotion direct the individuals to look within rather than look outward. The Upanishads and all the treatises on devotion ask the devotee to rest in bliss which is causeless as opposed to artificial pleasure dependent on a specific source.
Lord Krishna advised Arjuna to remain a warrior outside, but a sanyasi within to move in the world, always ready to act appropriately. There is nothing wrong on our part in our observing external events and happenings and their implications with total internal detachment. Temporary worldly joys and happiness are to be viewed as a distraction from the quest for true eternal bliss which lies within. In fact a true spiritual seeker would welcome each affliction and sorrow as a sort of springboard for a leap into the spiritual world within. It is believed that Saint Kabirdasji used to pray to Lord Rama to always give him miseries so that the latter could always think of the Lord.
Another thought yet comes.................. Have any one of us ever prayed to God for distress? Did we at any time act consciously in search of sorrow or suffering? Yet, did not grief and anguish come to us totally uninvited? Worldly joys, pleasures and happiness come to us as a result of our Prarabdha or manifest karma by the grace of God. " Both happiness and misery come to us by Divine arrangement" , in the words of Bhaktha Prahlada, in the Bhagavata Purana. Lord Krishna describes as how a sage of steady wisdom behaves in such circumstances, "As the ocean already flooded continues to welcome rivers that enter it, the sage of steady wisdom resting in divine bliss, welcomes all worldly pleasure that come to him by Divine arrangement. Yet, when the rivers run dry, the ocean remains ever full with water, never missing them. Similarly, the sage of steady wisdom even in the severest deprivation, remains ever blissful, never
craving,seeking or even mindful of the absent sensual pleasures. "Happiness" is the very essence of our life. And......................................................................
"Always be the reason for some ones happiness,never be just a part of it. Always be a part of some one's sadness, But never be the reason for it."...................................................................
And here is article with tips on Happiness and hope it will be of some use tomy beloved readers.........................................
Smile and count your blessings – it'll make you happier.
Experiment shows smiling and reliving happy memories are effective ways to boost mood.
Smile:....................................
Using positive recent memories can help cheer you up, research has found.
A public experiment designed to lift the nation's spirits has reported its hopeful conclusions – that smiling, counting your blessings and reliving happy memories will make you happier.
The Science of Happiness study said thinking of a positive thing that happened the day before was by far the most effective way for people to cheer themselves up.
It could be something as simple as a great cup of coffee or meal, watching a good film or television programme, or things going well at work.
But – depressingly – one strategy predicted to boost mood was found to be counterproductive, because performing small acts of kindness turned out to have a negative impact on happiness.
Richard Wiseman, the Hertfordshire University professor who designed the research, said:
"All of the techniques, including the control, resulted in a reported rise in happiness.
"However, thinking about one positive thing that had happened the day before appears to have been by far the most effective technique. This quick and simple procedure provided an additional 15% boost in happiness.
"We often don't relive positive events from the previous day, so when we do they are still vivid in our minds."
The psychologist said he was amazed by the number of people who took part in the on line study – 26,000 participated – and "very happy" with the results.
Wiseman asked volunteers to complete aon linene happiness survey, after which they were randomly assigned into one of five groups.
They were then shown one of four videos describing a common mood-enhancing technique and asked to report back in a week.
One urged them to smile as they went about their daily routine, and another suggested they performed random acts of kindness.
The other two videos encouraged them to express gratitude about something good in their life or focus on something that had gone well in the last 24 hours.
Because people "catch" the emotions of those around them, researchers hoped the increased happiness of their volunteers might help cheer up the nation.
To test that theory, they commissioned a survey on the weekends before and after the study asking a representative sample of around 2,000 people to rate how cheerful they felt.
The results revealed a 7% increase in cheerfulness after the experiment.
"Obviously it is impossible to say if this rise is due to the study," Wiseman said. "After all it might be caused by many different factors, including world events or changes in the weather.
"However, we like to think that we played some role in helping put a smile on the nation's face."
With Love & regards.
J.K
"Throw away "Escapism" from your life and replace it with"Empowerment".
Lord Krishna tells Arjuna in Bhagavad Gita that this world is a place of misery where everything is temporary and where no lasting happines could be found. The world is a realm of experience where birth,unhappiness, misery,decay, old age and death are inescapable for all. It is a universal observation that each one of us are engaged in some kind of of activity or the other which is intented either to increase our quantum of happiness or to reduce our suffering or misery. The Vedas declare that our very essence is bliss. The moment we try to increase it from external sources, our miseries begin.
How then can we find happiness?
Vedanta tells us that Love towards all and unadulterated and single-pointed devotion direct the individuals to look within rather than look outward. The Upanishads and all the treatises on devotion ask the devotee to rest in bliss which is causeless as opposed to artificial pleasure dependent on a specific source.
Lord Krishna advised Arjuna to remain a warrior outside, but a sanyasi within to move in the world, always ready to act appropriately. There is nothing wrong on our part in our observing external events and happenings and their implications with total internal detachment. Temporary worldly joys and happiness are to be viewed as a distraction from the quest for true eternal bliss which lies within. In fact a true spiritual seeker would welcome each affliction and sorrow as a sort of springboard for a leap into the spiritual world within. It is believed that Saint Kabirdasji used to pray to Lord Rama to always give him miseries so that the latter could always think of the Lord.
Another thought yet comes.................. Have any one of us ever prayed to God for distress? Did we at any time act consciously in search of sorrow or suffering? Yet, did not grief and anguish come to us totally uninvited? Worldly joys, pleasures and happiness come to us as a result of our Prarabdha or manifest karma by the grace of God. " Both happiness and misery come to us by Divine arrangement" , in the words of Bhaktha Prahlada, in the Bhagavata Purana. Lord Krishna describes as how a sage of steady wisdom behaves in such circumstances, "As the ocean already flooded continues to welcome rivers that enter it, the sage of steady wisdom resting in divine bliss, welcomes all worldly pleasure that come to him by Divine arrangement. Yet, when the rivers run dry, the ocean remains ever full with water, never missing them. Similarly, the sage of steady wisdom even in the severest deprivation, remains ever blissful, never
craving,seeking or even mindful of the absent sensual pleasures. "Happiness" is the very essence of our life. And......................................................................
"Always be the reason for some ones happiness,never be just a part of it. Always be a part of some one's sadness, But never be the reason for it."...................................................................
And here is article with tips on Happiness and hope it will be of some use tomy beloved readers.........................................
Smile and count your blessings – it'll make you happier.
Experiment shows smiling and reliving happy memories are effective ways to boost mood.
Smile:....................................
Using positive recent memories can help cheer you up, research has found.
A public experiment designed to lift the nation's spirits has reported its hopeful conclusions – that smiling, counting your blessings and reliving happy memories will make you happier.
The Science of Happiness study said thinking of a positive thing that happened the day before was by far the most effective way for people to cheer themselves up.
It could be something as simple as a great cup of coffee or meal, watching a good film or television programme, or things going well at work.
But – depressingly – one strategy predicted to boost mood was found to be counterproductive, because performing small acts of kindness turned out to have a negative impact on happiness.
Richard Wiseman, the Hertfordshire University professor who designed the research, said:
"All of the techniques, including the control, resulted in a reported rise in happiness.
"However, thinking about one positive thing that had happened the day before appears to have been by far the most effective technique. This quick and simple procedure provided an additional 15% boost in happiness.
"We often don't relive positive events from the previous day, so when we do they are still vivid in our minds."
The psychologist said he was amazed by the number of people who took part in the on line study – 26,000 participated – and "very happy" with the results.
Wiseman asked volunteers to complete aon linene happiness survey, after which they were randomly assigned into one of five groups.
They were then shown one of four videos describing a common mood-enhancing technique and asked to report back in a week.
One urged them to smile as they went about their daily routine, and another suggested they performed random acts of kindness.
The other two videos encouraged them to express gratitude about something good in their life or focus on something that had gone well in the last 24 hours.
Because people "catch" the emotions of those around them, researchers hoped the increased happiness of their volunteers might help cheer up the nation.
To test that theory, they commissioned a survey on the weekends before and after the study asking a representative sample of around 2,000 people to rate how cheerful they felt.
The results revealed a 7% increase in cheerfulness after the experiment.
"Obviously it is impossible to say if this rise is due to the study," Wiseman said. "After all it might be caused by many different factors, including world events or changes in the weather.
"However, we like to think that we played some role in helping put a smile on the nation's face."
With Love & regards.
J.K
Monday, August 31, 2009
Significance of Avavni Moolam
Significance of "Avani Moolam"...............................
Aavani Moolam is a unique festival observed in Tamil culture on the Moolam Nakshatram day in Aavani month (August – September). Aavani Moolam festival is dedicated to Lord Shiva. The most important Aavani Moolam festival and rituals are held at the Madurai Meenakshi Temple. In 2009, the date of Aavani Moolam is August 30.
Special processions are held on the day in Madurai Meenakshi Temple. The festival is basically dedicated to the reenactment of a famous incident involving Lord Shiva. Also known as Puttu festival, Aavani Moolam is based on a local legend and is referred as the sport of carrying soil for the wages of rice pudding.
An important legend in which Lord Shiva sends his Ganas as horses to keep the promise of Saint Manikkavasagar is believed to have happened on Avani Moolam day.
Aavani Moolam is a unique festival observed in Tamil culture on the Moolam Nakshatram day in Aavani month (August – September). Aavani Moolam festival is dedicated to Lord Shiva. The most important Aavani Moolam festival and rituals are held at the Madurai Meenakshi Temple. In 2009, the date of Aavani Moolam is August 30.
Special processions are held on the day in Madurai Meenakshi Temple. The festival is basically dedicated to the reenactment of a famous incident involving Lord Shiva. Also known as Puttu festival, Aavani Moolam is based on a local legend and is referred as the sport of carrying soil for the wages of rice pudding.
An important legend in which Lord Shiva sends his Ganas as horses to keep the promise of Saint Manikkavasagar is believed to have happened on Avani Moolam day.
Saturday, August 22, 2009
Lose your Marbles.......................................
Lose your marbles
Meaning
Lose your wits.
Origin
To 'lose one's marbles' is to lose one's mind. In the 1954 film The
Caine Mutiny Humphrey Bogart linked insanity with marbles when he
showed his character, the demented Lt. Cmdr. Queeg, restlessly
jiggling a set of metal balls when under stress in court. Bogart's
performance was so affecting that many have supposed the film to be
the source of the phrase. It is American, but originated in the late
19th century, not the 1950s. The expression has now been shortened to
simply 'losing it'. The point is that the person in question has, as
in another earlier variant, 'a bit missing'. Perhaps 'marbles' meant
'mind' or 'wits' before 'lose one's marbles' was coined. That's worth
investigation at least, so let's have a go.
Marbles are, of course, the little glass or metal balls that children
use to play the eponymous game. From the mid 19th century 'marbles'
was also used to mean 'personal effects', 'goods', or more generally
'stuff'. This latter meaning derives from the French word 'meubles',
which means 'furniture'. From the 1920s onward two US expressions
became established - 'to pick up the marbles' and 'to pick up one's
marbles'. These mean 'to carry off the honours or prizes' and 'to
withdraw from activity or game and cause it to cease' (like the UK
variant 'take one's ball home'). 'Marbles' also meant testicles and
has been used that way since at least the mid 19th century.
It has been suggested that the 'losing one's mind' meaning derives
from the Elgin Marbles. These are the collection of sculptures, some
from the Parthenon Frieze, which were taken from Athens by Lord Elgin
in 1806. The supposition is that the expression derives from the loss
of the artworks by the Greeks, or their subsequent loss at sea when
the ship that was transporting them sank. An interesting theory, but
no more than that; there's no evidence to support the idea.
It's more likely that 'marbles' was coined as a slang term meaning
'wits/common sense', as a reference to the marbles that youngsters
play with. The notion of 'losing something that is important to you'
appears to have migrated from the image of a forlorn child having lost
his prized playthings. An early citation of this figurative usage is
found in an August 1886 copy of the St. Louis Globe-Democrat:
He has roamed the block all morning like a boy who had lost his marbles.
During the late 19th century, 'losing one's marbles' began to be used
to mean 'getting frustrated or angry'. This reference from New Zealand
was printed in The Tuapeka Times, in August 1889:
For I tell you that no boy ever lost his marbles more irrevocably than
you and I will lose our self-respect if we remain to take part in a
wordy discussion that ends in a broil. [a quarrel]
This transition to the 'losing one's mind' meaning began in the US
around the same time and the Ohio newspaper The Portsmouth Times,
reported a story in April 1898 that referred to marbles as a synonym
for mental capacity:
Prof. J. M. Davis, of Rio Grande college, was selected to present J. W
Jones as Gallia's candidate, but got his marbles mixed and did as much
for the institution of which he is the noted head as he did for his
candidate.
The expression took a little time to mature and was used in both
'anger' and 'sanity' senses for a few decades. What is common in all
the early citations is the sense of loss and the consequent reaction
to it. By 1927, the loss of sanity meaning had won out and an edition
of American Speech defined the term unambiguously:
"Marbles, doesn't have all his (verb phrase), mentally deficient.
'There goes a man who doesn't have all his marbles.'"
Meaning
Lose your wits.
Origin
To 'lose one's marbles' is to lose one's mind. In the 1954 film The
Caine Mutiny Humphrey Bogart linked insanity with marbles when he
showed his character, the demented Lt. Cmdr. Queeg, restlessly
jiggling a set of metal balls when under stress in court. Bogart's
performance was so affecting that many have supposed the film to be
the source of the phrase. It is American, but originated in the late
19th century, not the 1950s. The expression has now been shortened to
simply 'losing it'. The point is that the person in question has, as
in another earlier variant, 'a bit missing'. Perhaps 'marbles' meant
'mind' or 'wits' before 'lose one's marbles' was coined. That's worth
investigation at least, so let's have a go.
Marbles are, of course, the little glass or metal balls that children
use to play the eponymous game. From the mid 19th century 'marbles'
was also used to mean 'personal effects', 'goods', or more generally
'stuff'. This latter meaning derives from the French word 'meubles',
which means 'furniture'. From the 1920s onward two US expressions
became established - 'to pick up the marbles' and 'to pick up one's
marbles'. These mean 'to carry off the honours or prizes' and 'to
withdraw from activity or game and cause it to cease' (like the UK
variant 'take one's ball home'). 'Marbles' also meant testicles and
has been used that way since at least the mid 19th century.
It has been suggested that the 'losing one's mind' meaning derives
from the Elgin Marbles. These are the collection of sculptures, some
from the Parthenon Frieze, which were taken from Athens by Lord Elgin
in 1806. The supposition is that the expression derives from the loss
of the artworks by the Greeks, or their subsequent loss at sea when
the ship that was transporting them sank. An interesting theory, but
no more than that; there's no evidence to support the idea.
It's more likely that 'marbles' was coined as a slang term meaning
'wits/common sense', as a reference to the marbles that youngsters
play with. The notion of 'losing something that is important to you'
appears to have migrated from the image of a forlorn child having lost
his prized playthings. An early citation of this figurative usage is
found in an August 1886 copy of the St. Louis Globe-Democrat:
He has roamed the block all morning like a boy who had lost his marbles.
During the late 19th century, 'losing one's marbles' began to be used
to mean 'getting frustrated or angry'. This reference from New Zealand
was printed in The Tuapeka Times, in August 1889:
For I tell you that no boy ever lost his marbles more irrevocably than
you and I will lose our self-respect if we remain to take part in a
wordy discussion that ends in a broil. [a quarrel]
This transition to the 'losing one's mind' meaning began in the US
around the same time and the Ohio newspaper The Portsmouth Times,
reported a story in April 1898 that referred to marbles as a synonym
for mental capacity:
Prof. J. M. Davis, of Rio Grande college, was selected to present J. W
Jones as Gallia's candidate, but got his marbles mixed and did as much
for the institution of which he is the noted head as he did for his
candidate.
The expression took a little time to mature and was used in both
'anger' and 'sanity' senses for a few decades. What is common in all
the early citations is the sense of loss and the consequent reaction
to it. By 1927, the loss of sanity meaning had won out and an edition
of American Speech defined the term unambiguously:
"Marbles, doesn't have all his (verb phrase), mentally deficient.
'There goes a man who doesn't have all his marbles.'"
By hook or By Crook...................................
By hook or by crook
Meaning
By whatever means necessary - be they fair or foul.
Origin
It is sometimes suggested that 'by hook or by crook' derives from the
custom in mediaeval England of allowing peasants to take from royal
forests whatever deadwood they could pull down with a shepherd's crook
or cut with a reaper's billhook. This feudal custom was recorded in
the 1820s by the English rural campaigner William Cobbett, although
the custom itself long predates that reference. Another commonly
repeated suggestion is that the phrase comes from the names of the
villages of Hook Head and the nearby Crooke, in Waterford, Ireland.
Hook Head and Crooke are on opposite sides of the Waterford channel
and Cromwell (born 1599 - died 1658) is reputed to have said that
Waterford would fall 'by Hook or by Crooke', i.e. by a landing of his
army at one of those two places. A third suggestion is that the phrase
derives from two learned judges, called Hooke and Crooke, who
officiated during the reign of Charles I (born 1600 - died 1649) and
who were called on to solve difficult legal cases. Hence, the cases
would be resolved 'by Hooke or by Crooke'.
Only the first of the above suggestions stands up to scrutiny by
virtue of the age of the phrase. The earliest references to hooks and
crooks in this context date back to the 14th century - the first known
being from John Gower's Confessio Amantis, 1390:
What with hepe [hook] and what with croke [crook] they [by false
Witness and Perjury] make her maister ofte winne.
Gower didn't use the modern 'by hook or by crook' version of the
phrase, but it is clear that he was using the reference to hooks and
crooks in the same sense that we do now.
The earliest citation of the phrase that I can find is in Philip
Stubbes' The Anatomie of Abuses, 1583:
Either by hooke or crooke, by night or day.
There are several other theories as to the origin of 'by hook or by
crook', all of which are either implausible or arose too late. Taking
away those, we are left with two serious contenders: sheep farming and
wood gathering.
Crooks are the curved or hooked sticks that shepherds use to catch
sheep by hooking their hind legs. Hook is a synonym for crook. It is
quite possible that the two words were put together to mean 'one way
or another', for no better reason than the alliteration. Either that,
or the 'wood gathering' derivation is correct. We may never know
which.
Meaning
By whatever means necessary - be they fair or foul.
Origin
It is sometimes suggested that 'by hook or by crook' derives from the
custom in mediaeval England of allowing peasants to take from royal
forests whatever deadwood they could pull down with a shepherd's crook
or cut with a reaper's billhook. This feudal custom was recorded in
the 1820s by the English rural campaigner William Cobbett, although
the custom itself long predates that reference. Another commonly
repeated suggestion is that the phrase comes from the names of the
villages of Hook Head and the nearby Crooke, in Waterford, Ireland.
Hook Head and Crooke are on opposite sides of the Waterford channel
and Cromwell (born 1599 - died 1658) is reputed to have said that
Waterford would fall 'by Hook or by Crooke', i.e. by a landing of his
army at one of those two places. A third suggestion is that the phrase
derives from two learned judges, called Hooke and Crooke, who
officiated during the reign of Charles I (born 1600 - died 1649) and
who were called on to solve difficult legal cases. Hence, the cases
would be resolved 'by Hooke or by Crooke'.
Only the first of the above suggestions stands up to scrutiny by
virtue of the age of the phrase. The earliest references to hooks and
crooks in this context date back to the 14th century - the first known
being from John Gower's Confessio Amantis, 1390:
What with hepe [hook] and what with croke [crook] they [by false
Witness and Perjury] make her maister ofte winne.
Gower didn't use the modern 'by hook or by crook' version of the
phrase, but it is clear that he was using the reference to hooks and
crooks in the same sense that we do now.
The earliest citation of the phrase that I can find is in Philip
Stubbes' The Anatomie of Abuses, 1583:
Either by hooke or crooke, by night or day.
There are several other theories as to the origin of 'by hook or by
crook', all of which are either implausible or arose too late. Taking
away those, we are left with two serious contenders: sheep farming and
wood gathering.
Crooks are the curved or hooked sticks that shepherds use to catch
sheep by hooking their hind legs. Hook is a synonym for crook. It is
quite possible that the two words were put together to mean 'one way
or another', for no better reason than the alliteration. Either that,
or the 'wood gathering' derivation is correct. We may never know
which.
Ganesh Chathrthi its significance & History......................
"Aum Sri Mahaganapathaye Namaha."
"Ganesh Chathurthi.....................Its significance and
History.............................
Dear Purnumaji,
Thank you for inviting me to share your views on "Vinayaka Chathurthi-2009"
to be celebrated on 23 Aug 2009.
In fact I have send an article titled "Lord Ganesha" on 07 July,2009,keeping in mind the festival that falls on 23 August, 2009, some it was omitted and remains un-posted in our yahoo group. There is also an article on "Achamaniya" send on 4th Aug 2009, for posting in our yahoo group subject to approval by the beloved Moderator. The former one contains fairly some good input if not in greater details. For in depth info as sought by you, I need time to study the rel event scriptures and may be it will take some time.
In the mean time I feel its worthwhile reading this article complied and edited by me from various sources and at the end you will find the posting titled "Lord Ganesha" and hope the same will appear in our yahoo group before Vinayaka Chathurthi 2009.
Thank you once again for keeping in memory and with regards.
Yours in Divine Friendship.
J.K
Vinayaka Chaturthi or Ganesh Chathurthi...............
Vigneshwara, one of the popular deities worshipped by members of most Indian religions. It is India's more so Maharashtra's most important festival. Ganapathy is also the God of Knowledge and is invoked at the commencement of any function. He is the god that protects his devotees from any obstacles ( vighnam ). Hence the name Vighneswara. He is also described as the Supreme Leader ( Vinayaka). Ganapathy is said to have had two spouses. Buddhi(intellect) and Siddhi(achievement). Thus he is the master of knowledge and achievement.
Probably, a combination of Sidhhi and Vinayak have given the name of Siddhivinayaka. His parents were Siva and Parvati.Legend has it that Ganapathy himself wrote the Mahabharata, to the dictation of Guru Veda Vyasa. He is also considered the most intelligent. A challenge was thrown to brothers Ganapathy and Karthikeya by Sage Narada. The challenge was whoever went around the globe first would have the fruit first. Karthikeya went around the world which took quite some time while Ganapathy went round his parents thrice and claimed the fruit. The logic he gave was that since his parents represented the universe he had gone round them.
Now do not look at this story as a rational logical person but try and understand the thought behind it. It is to do with the use of the Intellect. Ganapathy used it to know what the Sage meant while his brother took the Sage's order at face value. Similarly in our lives we must learn to use our Intellect ( the ability to discriminate between right and wrong ) and look at the deeper meanings of things. Using our intellect will force us to make decisions, right or wrong, time will tell. If wrong, so what, we will learn by our mistakes. The key is to try.
Ganesh Puja was prevalent in India since the ancient times. We owe it to Bal Gangadhar Tilak for reviving it. He used to unite the people and arouse them against the misdeeds of foreign rule. Its popularity has only grown in recent times. The Ganesh Chathrthi ceremony gets lacs of people wanting to involve dedicately in the celebration and have a look at the Elephant faced God being immersed into the Sea.
Lord Ganesha is worshipped in different forms in India and abroad. At Jabbalpore the Lord appears in a female form. At Srisailam in Andhra Pradesh he appears as playing a flute.
He is worshipped as Mahabini in Borneo, Totkar in Mongolia, Tchoprak in Tibet, Brahganesh in Cambodia, Kwanshidiyik in China, Vinayaksha in Japan. Vaishnavites call him Vishwak Sena. There is a rock cut temple in King-Hsein in China for him. With five faces he is worshipped in Nepal. In a Yogic pose of meditation he attracts the people of Java. He can truly be said to be India's most beloved and worshipped God.
Taking his example let's urge ourselves to be outward looking. Lets shed our inhibitions and complexes and participated in the world as Equals, second to none.
As Ekadanta, the Lord has limitless powers.
As Heramba, he removes obstacles.
As Lambodara, He protects all worlds.
As Surpa Karna, He shows compassion by giving the highest knowledge.
All these names for Lord Vinayaka, who is the Lord of all.The Lord has four hands. In one hand he has a rope while in another he has an axe. With the axe he cuts off the attachment of his devotees to the world of plurality and thus end all the sorrows that go with it.
The rope is used to pull the devotee close and closer to the Truth. In a third hand he holds a rice ball that represents the joys of Sadhana. With the other hand he blesses his devotees and protects them from obstacles that they may encounter on their Spiritual path of seeking the Supreme.
Now, some of us might argue that what a God is doing with an axe. How can he be party to violence ? Again the key is to look at the deeper meaning. The axe signifies the cutting of our attachments with the objects of the world, on a materialistic and emotional plane.
History of Public Celebration of Ganesh Chaturthi........................
In 1894, Sri Bala Gangadhara Lokmanya Tilak himself placed an idol of Lord Ganesha in Vinchurkar Wada, Maharashtra, India and began this practice.
Lokmanya Tilak's aims behind starting the public celebration of the festival of Ganesh Chaturthi Prior to starting this public celebration, the social scenario of the Hindus was not stable. The Hindus were not very keen on practicing their religion. They were disunited. The Indians were cowed down by the supremacy of the Westerners. The natural prowess of the Indians was suppressed by this state of affairs
Observing all of this, Lokmanya Tilak took the initiative of starting a public celebration of the festival keeping in mind the following aims..........................
To create awareness about religion through the programs organised during the public celebration of Ganesh Chaturthi among the Hindus.
To make Hindus aware of their latent prowess.
To nullify the feelings of animosity in society.
To make people aware about their duties and responsibilities.
To rejuvenate the good religious customs, heritage and observance.
To commence crusades essential in those times.
To activate the energies present naturally in the society and those generated traditionally.
Science behind rituals performed for Ganesha Chaturthi......................
Some practical questions regarding Ganesh Chaturti celebrations.
What is the significance of celebrating Ganesh Chaturthi?
In the 120 days from the full moon (pournima) in Ashadh till that in Kartik of the Hindu lunar calendar, yama frequencies, which have the ability to destroy and are tama predominant reach the earth in greater quantities. During this period they are of a greater intensity. However since during the same period, that is from the fourth day (chaturthi) in the bright fortnight of Bhadrapad till Anant chaturdashi, Ganesh frequencies too reach the earth in greater quantities it helps in reducing the intensity of the yama frequencies. Thus celebrating Ganesh Chaturthi derives the benefits from Ganesh frequencies and helps in reducing the effects of yama frequencies.
What should be the duration of the celebration according to scriptures?
According to the scriptures, it should be worshipped ritualistically and immersed immediately thereafter. Since divinity in the sculpt made from mud remains only for one day one can immediately immerse them on second day. It is because man enjoys celebrating festivals and was not satisfied with celebrating for only one day, man began festivities by keeping the idol for one and a half, five, seven or ten days. According to the custom, Ganesha idol should be immersed on the first, second, third, sixth, seventh or tenth day.
Can we change the duration of the celebration to one and a half day or do we need to ask someone before doing so?
Even if according to the family tradition of spiritual practice, the Ganapati idol was to be kept for five days, one can worship the idol for one and a half or seven days. One need not ask an authority in Spirituality before doing so.
What is the need for a new idol?
In spite of having an idol of Ganapati, which is routinely worshipped, a new idol is brought for Ganesh Chaturthi. During the period of Ganesh Chatuthi, the Ganesh frequencies reach the earth in larger quantities. If these frequencies are invoked in the usual idol of worship, then that idol will acquire a tremendous amount of energy. To worship such an idol meticulously observing all the norms of ritualistic worship throughout the year would be a difficult task as one would have to follow the restrictions of ritualistic worship (karmakanda).Hence, a new idol is installed to invoke the Ganesh frequencies and is then immersed. The proportion of sattva, raja and tama components in Ganapati frequencies is 5:5:5 while that in an average person is 1:3:5. This makes it difficult for an average person to receive Ganesh frequencies for a long time.
Which family member should celebrate Ganesh Chaturthi?
The vowed religious observance followed for Ganesh chaturthi is referred to as 'Siddhivinayak vrat'. Actually it is beneficial if all family members observe it. If all the brothers live in a joint family, that is have a common treasury and kitchen, then jointly a common idol can be worshipped. However, if due to some reason the treasury and kitchen are separate then each one should observe the vowed religious observance of Ganesh (Ganeshvrat) in one's own home.
Rituals and their significance........................................
Before commencing the ritualistic worship, rice (grain) is spread over the seat on which the idol is to be installed. Either a fistful or a mound of rice is used, depending on the local custom. On invocation of Ganapati and His ritualistic worship, energy is generated in the idol. This energy saturates the rice on which the idol is placed. If there are two strings of a musical instrument (a stringed musical instrument) of the same frequency, when sound is generated by one the same is generated by the other. Similarly, when frequencies of energy are generated in the rice below the idol, this energy is transmitted to the rice stored in the house. Thus one can eat rice saturated with energy as a sacrament of food (prasad) throughout the year.
When performing each of the following rituals a particular mantra is recited.
[Detailed information on ritualistic worship is given in 'Science of Spirituality: Chapter 7 - Path of Devotion (Bhaktiyoga)'. The actual ritualistic worship is based on 'Shri Ganesh Pujavidhan' compiled by Mr. S. K. Devdhar.]
1. Sipping water from the palm (achaman): This brings about internal purification.
2. The resolve (sankalpa): It may be difficult to obtain the benefit of a ritual without making a resolve.
3. Purification of the seat (asanshuddhi): This is brought about by touching one's seat and offering obeisance (namaskar).
4. Chanting the Purushsukta (Purushsukta nyas): Amidst chanting of the Purushsukta, the deity should be invoked in one's heart, head, small portion of hair on the head (shikha), face, eyes and between the eyebrows. This facilitates an increase in the sattvik (sattva predominant) temperament.
5. Worship of the pot (kalashpuja): All deities, seas, holy rivers, etc., should be invoked in the pot. Sandalwood paste (gandha), consecrated rice (akshata) and flowers should be offered to the pot. This sattvik water is then used in the ritualistic worship.
6. Worship of the conch (shankhapuja): The conch should be washed and filled with water. Then sandalwood paste and white flowers should be offered to it. One should not offer consecrated rice and tulsi leaves to it.
7. Worship of the bell (ghantapuja): One should create sound by ringing the bell to welcome the deities and drive off the demons (asurs). The bell should be placed to one's left and sandalwood paste, consecrated rice and flowers should be offered to it.
8. Worship of the lamp (dipapuja): Sandalwood paste and flowers are offered to the lamp.
9. Purification (pavitrikaran): The water from the conch should be poured onto one's right palm and then sprinkled over oneself and on the substances to be used in the ritualistic worship.
10. Worship of the entrance (dvarpuja): Flowers and consecrated rice should be scattered in all four directions. This itself is the worship of the guardian deities of the directions (dikpal).
11. Consecration of the idol (pranpratistha): One should place the right hand over the heart of the idol of the deity and chant a mantra. Consecration of an idol is done at Ganesh chaturthi or to activate any new idol. This is not included in the usual ritualistic worship, as due to the regular worship the God principle has already been attained by it.
12. Meditation (dhyan): One should chant.........................
"Vakratunda mahakaya suryakoti samaprabha Nirvighnam kurume deva sarva Karyeshu Sarvada ."
History of Ganesh Chathurthi.
Ganesh Chaturthi or "Vinayak Chaturthi" is one of the major traditional festivals celebrated by the Hindu community. It is observed in the Hindu calendar month of Bhadrapada, starting on the shukla chaturthi (fourth day of the waxing moon period). Typically the day falls sometime between August 20 and September 15. The festival lasts for 10 days, ending on Ananta Chaturdashi, and is traditionally celebrated as the birthday of Lord Ganesha.
According to Hindu mythology, Lord Ganesha is the son of Shiva (The God of Destruction in the Hindu Holy Trinity of Creator-Preserver-Destroyer) and Parvati (Shiva’s consort). The cutest and most lovable Indian God, Ganesha or Ganpati has the head of an elephant on which rests an elegant tiara, four podgy hands joined to a sizeable belly with each hand holding its own symbolic object - a trishul or a trident in one, an ankush or goad (made from his very own broken tooth) in another, a lotus in the third and a rosary (which is sometimes replaced by modaks, his favourite sweet) in the fourth. Revered as the deity of auspiciousness and wisdom, Lord Ganesha is also famous for being a trickster and for his profound sense of humour.
It is believed that Lord Ganesh was born on a fourth day (chaturthi) of the bright fortnight of the Hindu lunar month of Magh. Since then, an association between Ganesh and chaturthi has been established. Thus the festival dedicated to the worship of Lord Ganesha on this chaturthi day is named as Ganesh Chaturthi.
There is a curiously interesting tale about the birth of Ganesha. It is believed that once while Parvati was bathing, she created a human figure from some unguent and balm, gave him life and asked him to guard the door while she bathed. After a long period of meditation on Mountain Kailash (Lord Shiva’s abode), Shiva chose that very moment to drop by to see his better half, but was abruptly stopped by the man-god Parvati had posted at the door. Outraged by the cheek of this stranger, Shiva cut off his head only to discover moments later that he had killed Parvati’s son! For fear of enraging his wife, Shiva immediately dispatched his ganas (attendants) to get him the head of the first living creature they could find. Well, the first living creature happened to be an elephant. As instructed, the head was chopped off and brought back to Shiva, who placed it on Parvati’s son’s body, bringing him back to life. This elephant-headed god was welcomed
into the first family of the Hindu heavens and named Ganesha or Ganapati, which literally means the chief of the ganas, or the attendants of Shiva. Ganesha is the foremost god of the Hindu pantheon. This brave guardian of the door to Parvati’s bath is beheld today as the most auspicious God of new beginnings. He is worshipped during every festival and before people undertake a journey or embark upon a new venture. You will also see him carefully guarding entrances to temples and homes, peeping out of calendars and happily gracing marriages and other such occasions.
It is not known when and how Ganesh Chaturthi was first celebrated. But according to the historian Shri Rajwade, the earliest Ganesh Chaturthi celebrations can be traced back to the times of the reigns of dynasties as Satavahana, Rashtrakuta and Chalukya. Historical records reveal that Ganesh Chaturthi celebrations were initiated in Maharashtra by Chatrapati Shivaji Maharaja, the great Maratha ruler, to promote culture and nationalism. And it had continued ever since. There are also references in history to similar celebrations during Peshwa times. It is believed that Lord Ganapati was the family deity of the Peshwas. After the end of Peshwa rule, Ganesh Chaturthi remained a family affair in Maharashtra from the period of 1818 to 1892.
1857 was a landmark year for India and more so in the context of Indian freedom. It was the year of Sepoy Mutiny, an armed rebellion against the ruling British Empire by the Indian soldiers. This was the first war that India waged to gain back her independence from her white rulers. Though unsuccessful, this battle marked the beginning of the Indian struggle for independence. Many orators, leaders and freedom fighters all over India teamed to put up a united resistance to the British domination. One of these eminent leaders was Sri Loka Manya Bala Gangadhar Tilak, an Indian nationalist, social reformer and freedom fighter. Greatly esteemed by the Indian people, especially of Maharashtra, Tilak was commonly referred to as "Lokmanya" or "he who is regarded by the people". It was Tilak, who brought back the tradition of Ganesh Chaturthi and reshaped the annual Ganesh festival from private family celebrations into a grand public event.
Lokamanya saw how Lord Ganesha was worshipped by the upper stratum as well as the rank and file of India. The visionary that he was, Tilak realised the cultural importance of this deity and popularised Ganesha Chaturthi as a National Festival "to bridge the gap between the Brahmins and the non-Brahmins and find an appropriate context in which to build a new grassroots unity between them" in his nationalistic strivings against the British in Maharashtra. He knew that India couldn't fight her rulers until she solved the differences within her own. Hence, to unite all social classes Tilak chose Ganesha as a rallying point for Indian protest against British rule because of his wide appeal as "the god for Everyman".
It was around 1893, during the nascent stages of Indian nationalism, that Tilak began to organise the Ganesh Utsav as a social and religious function. He was the first to put in large public images of Ganesha in pavilions and establish the tradition of their immersion on the tenth day. The festival facilitated community participation and involvement in the form of learned discourses, dance dramas, poetry recital, musical concerts, debates, etc. It served as a meeting place for common people of all castes and communities, at a time when all social and political gatherings were forbidden by the British Empire for fear of conspiracies to be hatched against them. An important festival during the Peshwa era, Ganesha Chaturthi acquired at this time a more organised form all over India largely due to Lokmanya's efforts.
Since then, Ganesh Chaturthi has been celebrated throughout Maharashtra as also in other states with great community enthusiasm and participation. With the independence of India in 1947, it was proclaimed to be a national festival.
Today, Ganesh Chaturthi is celebrated in the states of Maharashtra, Tamil Nadu, Karnataka and Andhra Pradesh and many other parts of India. The festival is so popular that the preparations begin months in advance. Days before the actual worship, homes are cleaned and marquees erected at street corners to house the idols of the Lord. Elaborate arrangements are made for lighting, decoration, mirrors and flowers. The artisans who make the idols of Ganesh vie with each other to make bigger and better sculptures. The sizes of the relatively larger ones range anywhere from 10 meters to 30 meters in height. These are installed in marquees and in homes prior to the Puja (worship). During the festival days, the Lord is worshipped with great devotion and prayer services are performed daily. The duration of the Lord's stay varies from place to place; once the worship is complete, the idols are carried on decorated floats to be immersed in the sea after one,
three, five, seven and ten days. Thousands of processions converge on the beaches to immerse the holy idols in the sea. This procession and immersion is accompanied with dancing and the sound of exciting drum-beats, devotional songs and exploding firecrackers. As the idol is immersed amidst loud chants of "Ganesh Maharaj Ki Jai!" (Hail Lord Ganesh), the festival comes to an end with pleas to the Lord to return the next year with chants of "Ganpati bappa morya, pudcha varshi laukar ya" (Hail Lord Ganesh, return again soon next year). Tourists from all over the world come to witness this wonderful event in the sun kissed beaches of Goa and Mumbai.
While celebrated all over India, Ganesh Chaturthi festivities are most elaborate in states like Maharashtra, Goa (It is the biggest festival for Konkani people all over the world), Gujarat, Karnataka and Andhra Pradesh, and other areas which were former states of the Maratha Empire. Outside India, it is celebrated in Nepal by the Newars.
In the 21st century, with the world turning fast into a global village, Ganesh Chaturthi is now celebrated all over the world, wherever there is a presence of a Hindu community.
"Aum Sri Mahaganapathaye Namha" Dt. 31 July, 2009
"Aum Sri Jai Maatha."
"Aum Sri Guru Deva."
This Year "Lorrd Ganesh Chathurthi Puja on 23 Aug 2009
Why Lord Ganesha is depicted in the form of Symbol AUM ?
Before the creation of the present Universe there was a great deluge, pralaya. It had destroyed the Universe as it existed then. According to Hinduism, creation has no beginning or end – the endless cycle continues. After a great deluge there is Shanti or peace. This peace is broken the sound AUM – the sound which emanates from the Supreme Soul.
The Ganapatya Cult, or the followers of Ganesha, believes that AUM or Pranava Mantra the symbol of Brahman is embodied in the form of Ganesha. It is believed that Ganesh is the first word or the first cause.
This is the reason why occasionally Ganesha is depicted in the form of symbol ‘AUM.’
Each deity in Hinduism has its own favourite flowers and leaves and they are used by Hindus during worship and while performing pukes on festivals. All festivals and rituals in Hindu religion begin with Ganesh Pooja. Red coloured flowers are the favourite of Lord Ganesha.Flowers and leaves used for Ganesh Puja.
Here is a list of flowers and leaves that are offered while praying to Lord Ganesha:
Red Flowers:
Any usual red colour flower used in Hindu rituals.
Durva Grass is an important offering to Ganesh. Especially in South India, you will find vendors selling garlands of Durva outside Ganesh Temples. It is known as arugam pul in Tamil, Dhub, Durva and Haritali in Hindi (North India). Bermuda or Bahama Grass is the English name.
Another important flower offered is the Milkweed flower. It is known as Arka in Hindi and Eruku or Erukkum Poo in South India. Jilledi is the name used in Eastern India.
How to perform Ganesh Chathurthi puja at home............................
Ganesh Chaturthi or Vinayaka Chaturthi is one of the most colourful and widely celebrated festivals in India. Large number of people observe Ganesha Chaturthi poojas at home. Here is an explanation on how to perform Ganesha puja at home as mentioned in Hindu scriptures.
Ganesha puja on the Chaturthi day is usually performed at noon but nowadays people perform it when all the family members are present.
Requirements for Ganesh Puja:-
• A Clay image of Lord Ganesha.
• Red flowers
• Druva Grass blades
• Modak (jaggery filled sweet)
• Coconut
• Red chandan (Sandalwood paste)
• Incense and agarbathis
• First clean the house and take a bath.
• A Clay image of Lord Ganesha is installed in a raised platform.
• Pray to Lord Ganesh and you can recite mantras or bhajans dedicated
to Lord Ganesha.
• Next step is to invoke Ganesha into the image. This is known as pran-prathishta. The Pran Prathista mantra in Sanskrit to be invoked is found in the Rig Veda and is part of Ganesh Suktha.
"ganananh tva ganapatim havamahe kavim kavinam - upamashravastamam |
jyeshhtharajam brahmanan.h brahmanaspata A nah shrivnvannutibhih sida sadanam || (Rig Veda 2.23.1)"
"ni shhu sida ganapate ganeshhu tvamahurvipratamam kavinam |
na rite tvat.h kriyate kinchanare mahamarkam maghavan.h chitramarcha || (Rig Veda 10.112.9)"
We invoke You, O Ganapati of the ganas (Lord Shiva attendants), Who are Brahmana-spati of the brahmas (prayers), the wisest among the wise, Who abound in treasure beyond all measure, the most brilliant one. Do listen to our prayers, come with Your blessings and assurances of protection into our home, and be seated. (Rig Veda 2.23.1)
Sit down among the worshippers, O Ganapati, the best sage among the sages. Without You nothing can be done here or far. Accept with honor, O wealthy One, our great and variegated hymns of praise. (Rig Veda 10.112.9)
•Now Ganesha is installed in the idol and one can perform arati and light the lamps and perform the shhodashopachara, which are 16 forms of paying tribute to Ganesha. (This ritual is usually performed by the priests.)
• Offer 21 blades of Druva Grass.
• Offer 21 modakas
• Offer red flowers
• Apply a tilak using red Sandalwood paste.
• Break the coconut or just keep it along with the idol. You can also
keep fried grains. (The food of the rat – the vehicle of Ganesha).
• You can also recite the 108 salutations dedicated to Lord Ganesha or
read the Ganesha Upanishad or just simply pray.
The number 21 signifies - the five organs of perception, five organs of action, five vital airs (pranas), five elements, and the mind.
While performing Ganesha Puja at home, you can always be flexible. The strict rituals are meant for Vedic priests. All you need be careful is to perform the pujas clean body and clean mind.
Pomegranate leaves and flowers are also offered in many places.
Another important flower and leaf offered is the Sanku Pushpam or Conch flower.
Leaves and flowers of Screw Pine are also offered. It is known as Ketaki or Kedgi in Hindi and Kaita in South India.
There are also other local flowers and leaves that are used like the Naga leaves.
Tulsi leaves and flowers are not generally used in Ganesh Puja. But it is used during Vinayaka Chaturthi or Ganesh Puja.
Its also extremely good to chant the Ganapathi Seersha Upanishad verses during Ganesh Chathurthi puja and reproduced below for the benefit of the beloved readers......................
[Ganapathi Atharva Seersha is a part of Atharvana Veda. It is classified as an Upanishad and not as a chant. But this is considered universally as the greatest and most effective prayer addressed to Lord Sri. Ganesha.
This is also called Gana Upanishad or Ganapthi Seersha Upanishad,]
OM Namasthe Ganapathaye Thwameva prathyaksham thathwamasi
Thwameva kevalam karthasi.
Thwameva kevalam Dharthasi
Thwameva Kevalam Harthasi
Thwameva sarvam khalvidam brahmasi,
Thwam sakshath athmasi nithyam
Hritham Vachmi. Sathyam Vachmi
Sathyam Vachmi. . Ava vaktharam.
Ava srotharam. Ava datharam.
Ava dhatharam, Ava noochana mava sishyam.
Ava paschathath Ava purasthath
Ava utharotharath . Ava dakshinathath.
Ava chordhwathath. Ava adharathath.
SArvatho maam pahi, pahi samanthath.
Sarva Jagad idham thwatho jaayathe.
Sarva Jagad idham thwatha sthishtathi.
Sarva Jagad idham thwayee laya meshyathi.
Sarva jagad idham thwayee prathyethi,
Thwam bhoomir aapo analo anilo nabha.
Thwam chathwari vak padhani
Thwam gunathrayatheetha,
Thwam avastha thrayatheetha,
Thwam deha thrayatheetha,
Thwam kala thrayatheetha,
Thwam moola dhara sthitho aasi nithyam,
Thwam shakthi thrayathmaka,
Thwam yogino dhyayathi nithyam,
Thwam brahma thwam vishnu
thwam, Rudhra thwam, indra
thwam, agnis- thwam, Vayu
thwam soorya thwam chandrama
thwam, Brahma bhoorbhuva swarom
Aum Aum Aum
"Aum Sri Nimishambaye Namaha."
"Aum Sri Nimishanandaye Namaha."
I earnestly believe that this will be of use to my beloved readers on the occasion of Sri Ganesh Chathurthi also known as Sri Vinayaka Chathurthi..............And.........................
" Think of me at my best, if I have done, for ever."
Yours in Divine Friendship.
J.K
"Ganesh Chathurthi.....................Its significance and
History.............................
Dear Purnumaji,
Thank you for inviting me to share your views on "Vinayaka Chathurthi-2009"
to be celebrated on 23 Aug 2009.
In fact I have send an article titled "Lord Ganesha" on 07 July,2009,keeping in mind the festival that falls on 23 August, 2009, some it was omitted and remains un-posted in our yahoo group. There is also an article on "Achamaniya" send on 4th Aug 2009, for posting in our yahoo group subject to approval by the beloved Moderator. The former one contains fairly some good input if not in greater details. For in depth info as sought by you, I need time to study the rel event scriptures and may be it will take some time.
In the mean time I feel its worthwhile reading this article complied and edited by me from various sources and at the end you will find the posting titled "Lord Ganesha" and hope the same will appear in our yahoo group before Vinayaka Chathurthi 2009.
Thank you once again for keeping in memory and with regards.
Yours in Divine Friendship.
J.K
Vinayaka Chaturthi or Ganesh Chathurthi...............
Vigneshwara, one of the popular deities worshipped by members of most Indian religions. It is India's more so Maharashtra's most important festival. Ganapathy is also the God of Knowledge and is invoked at the commencement of any function. He is the god that protects his devotees from any obstacles ( vighnam ). Hence the name Vighneswara. He is also described as the Supreme Leader ( Vinayaka). Ganapathy is said to have had two spouses. Buddhi(intellect) and Siddhi(achievement). Thus he is the master of knowledge and achievement.
Probably, a combination of Sidhhi and Vinayak have given the name of Siddhivinayaka. His parents were Siva and Parvati.Legend has it that Ganapathy himself wrote the Mahabharata, to the dictation of Guru Veda Vyasa. He is also considered the most intelligent. A challenge was thrown to brothers Ganapathy and Karthikeya by Sage Narada. The challenge was whoever went around the globe first would have the fruit first. Karthikeya went around the world which took quite some time while Ganapathy went round his parents thrice and claimed the fruit. The logic he gave was that since his parents represented the universe he had gone round them.
Now do not look at this story as a rational logical person but try and understand the thought behind it. It is to do with the use of the Intellect. Ganapathy used it to know what the Sage meant while his brother took the Sage's order at face value. Similarly in our lives we must learn to use our Intellect ( the ability to discriminate between right and wrong ) and look at the deeper meanings of things. Using our intellect will force us to make decisions, right or wrong, time will tell. If wrong, so what, we will learn by our mistakes. The key is to try.
Ganesh Puja was prevalent in India since the ancient times. We owe it to Bal Gangadhar Tilak for reviving it. He used to unite the people and arouse them against the misdeeds of foreign rule. Its popularity has only grown in recent times. The Ganesh Chathrthi ceremony gets lacs of people wanting to involve dedicately in the celebration and have a look at the Elephant faced God being immersed into the Sea.
Lord Ganesha is worshipped in different forms in India and abroad. At Jabbalpore the Lord appears in a female form. At Srisailam in Andhra Pradesh he appears as playing a flute.
He is worshipped as Mahabini in Borneo, Totkar in Mongolia, Tchoprak in Tibet, Brahganesh in Cambodia, Kwanshidiyik in China, Vinayaksha in Japan. Vaishnavites call him Vishwak Sena. There is a rock cut temple in King-Hsein in China for him. With five faces he is worshipped in Nepal. In a Yogic pose of meditation he attracts the people of Java. He can truly be said to be India's most beloved and worshipped God.
Taking his example let's urge ourselves to be outward looking. Lets shed our inhibitions and complexes and participated in the world as Equals, second to none.
As Ekadanta, the Lord has limitless powers.
As Heramba, he removes obstacles.
As Lambodara, He protects all worlds.
As Surpa Karna, He shows compassion by giving the highest knowledge.
All these names for Lord Vinayaka, who is the Lord of all.The Lord has four hands. In one hand he has a rope while in another he has an axe. With the axe he cuts off the attachment of his devotees to the world of plurality and thus end all the sorrows that go with it.
The rope is used to pull the devotee close and closer to the Truth. In a third hand he holds a rice ball that represents the joys of Sadhana. With the other hand he blesses his devotees and protects them from obstacles that they may encounter on their Spiritual path of seeking the Supreme.
Now, some of us might argue that what a God is doing with an axe. How can he be party to violence ? Again the key is to look at the deeper meaning. The axe signifies the cutting of our attachments with the objects of the world, on a materialistic and emotional plane.
History of Public Celebration of Ganesh Chaturthi........................
In 1894, Sri Bala Gangadhara Lokmanya Tilak himself placed an idol of Lord Ganesha in Vinchurkar Wada, Maharashtra, India and began this practice.
Lokmanya Tilak's aims behind starting the public celebration of the festival of Ganesh Chaturthi Prior to starting this public celebration, the social scenario of the Hindus was not stable. The Hindus were not very keen on practicing their religion. They were disunited. The Indians were cowed down by the supremacy of the Westerners. The natural prowess of the Indians was suppressed by this state of affairs
Observing all of this, Lokmanya Tilak took the initiative of starting a public celebration of the festival keeping in mind the following aims..........................
To create awareness about religion through the programs organised during the public celebration of Ganesh Chaturthi among the Hindus.
To make Hindus aware of their latent prowess.
To nullify the feelings of animosity in society.
To make people aware about their duties and responsibilities.
To rejuvenate the good religious customs, heritage and observance.
To commence crusades essential in those times.
To activate the energies present naturally in the society and those generated traditionally.
Science behind rituals performed for Ganesha Chaturthi......................
Some practical questions regarding Ganesh Chaturti celebrations.
What is the significance of celebrating Ganesh Chaturthi?
In the 120 days from the full moon (pournima) in Ashadh till that in Kartik of the Hindu lunar calendar, yama frequencies, which have the ability to destroy and are tama predominant reach the earth in greater quantities. During this period they are of a greater intensity. However since during the same period, that is from the fourth day (chaturthi) in the bright fortnight of Bhadrapad till Anant chaturdashi, Ganesh frequencies too reach the earth in greater quantities it helps in reducing the intensity of the yama frequencies. Thus celebrating Ganesh Chaturthi derives the benefits from Ganesh frequencies and helps in reducing the effects of yama frequencies.
What should be the duration of the celebration according to scriptures?
According to the scriptures, it should be worshipped ritualistically and immersed immediately thereafter. Since divinity in the sculpt made from mud remains only for one day one can immediately immerse them on second day. It is because man enjoys celebrating festivals and was not satisfied with celebrating for only one day, man began festivities by keeping the idol for one and a half, five, seven or ten days. According to the custom, Ganesha idol should be immersed on the first, second, third, sixth, seventh or tenth day.
Can we change the duration of the celebration to one and a half day or do we need to ask someone before doing so?
Even if according to the family tradition of spiritual practice, the Ganapati idol was to be kept for five days, one can worship the idol for one and a half or seven days. One need not ask an authority in Spirituality before doing so.
What is the need for a new idol?
In spite of having an idol of Ganapati, which is routinely worshipped, a new idol is brought for Ganesh Chaturthi. During the period of Ganesh Chatuthi, the Ganesh frequencies reach the earth in larger quantities. If these frequencies are invoked in the usual idol of worship, then that idol will acquire a tremendous amount of energy. To worship such an idol meticulously observing all the norms of ritualistic worship throughout the year would be a difficult task as one would have to follow the restrictions of ritualistic worship (karmakanda).Hence, a new idol is installed to invoke the Ganesh frequencies and is then immersed. The proportion of sattva, raja and tama components in Ganapati frequencies is 5:5:5 while that in an average person is 1:3:5. This makes it difficult for an average person to receive Ganesh frequencies for a long time.
Which family member should celebrate Ganesh Chaturthi?
The vowed religious observance followed for Ganesh chaturthi is referred to as 'Siddhivinayak vrat'. Actually it is beneficial if all family members observe it. If all the brothers live in a joint family, that is have a common treasury and kitchen, then jointly a common idol can be worshipped. However, if due to some reason the treasury and kitchen are separate then each one should observe the vowed religious observance of Ganesh (Ganeshvrat) in one's own home.
Rituals and their significance........................................
Before commencing the ritualistic worship, rice (grain) is spread over the seat on which the idol is to be installed. Either a fistful or a mound of rice is used, depending on the local custom. On invocation of Ganapati and His ritualistic worship, energy is generated in the idol. This energy saturates the rice on which the idol is placed. If there are two strings of a musical instrument (a stringed musical instrument) of the same frequency, when sound is generated by one the same is generated by the other. Similarly, when frequencies of energy are generated in the rice below the idol, this energy is transmitted to the rice stored in the house. Thus one can eat rice saturated with energy as a sacrament of food (prasad) throughout the year.
When performing each of the following rituals a particular mantra is recited.
[Detailed information on ritualistic worship is given in 'Science of Spirituality: Chapter 7 - Path of Devotion (Bhaktiyoga)'. The actual ritualistic worship is based on 'Shri Ganesh Pujavidhan' compiled by Mr. S. K. Devdhar.]
1. Sipping water from the palm (achaman): This brings about internal purification.
2. The resolve (sankalpa): It may be difficult to obtain the benefit of a ritual without making a resolve.
3. Purification of the seat (asanshuddhi): This is brought about by touching one's seat and offering obeisance (namaskar).
4. Chanting the Purushsukta (Purushsukta nyas): Amidst chanting of the Purushsukta, the deity should be invoked in one's heart, head, small portion of hair on the head (shikha), face, eyes and between the eyebrows. This facilitates an increase in the sattvik (sattva predominant) temperament.
5. Worship of the pot (kalashpuja): All deities, seas, holy rivers, etc., should be invoked in the pot. Sandalwood paste (gandha), consecrated rice (akshata) and flowers should be offered to the pot. This sattvik water is then used in the ritualistic worship.
6. Worship of the conch (shankhapuja): The conch should be washed and filled with water. Then sandalwood paste and white flowers should be offered to it. One should not offer consecrated rice and tulsi leaves to it.
7. Worship of the bell (ghantapuja): One should create sound by ringing the bell to welcome the deities and drive off the demons (asurs). The bell should be placed to one's left and sandalwood paste, consecrated rice and flowers should be offered to it.
8. Worship of the lamp (dipapuja): Sandalwood paste and flowers are offered to the lamp.
9. Purification (pavitrikaran): The water from the conch should be poured onto one's right palm and then sprinkled over oneself and on the substances to be used in the ritualistic worship.
10. Worship of the entrance (dvarpuja): Flowers and consecrated rice should be scattered in all four directions. This itself is the worship of the guardian deities of the directions (dikpal).
11. Consecration of the idol (pranpratistha): One should place the right hand over the heart of the idol of the deity and chant a mantra. Consecration of an idol is done at Ganesh chaturthi or to activate any new idol. This is not included in the usual ritualistic worship, as due to the regular worship the God principle has already been attained by it.
12. Meditation (dhyan): One should chant.........................
"Vakratunda mahakaya suryakoti samaprabha Nirvighnam kurume deva sarva Karyeshu Sarvada ."
History of Ganesh Chathurthi.
Ganesh Chaturthi or "Vinayak Chaturthi" is one of the major traditional festivals celebrated by the Hindu community. It is observed in the Hindu calendar month of Bhadrapada, starting on the shukla chaturthi (fourth day of the waxing moon period). Typically the day falls sometime between August 20 and September 15. The festival lasts for 10 days, ending on Ananta Chaturdashi, and is traditionally celebrated as the birthday of Lord Ganesha.
According to Hindu mythology, Lord Ganesha is the son of Shiva (The God of Destruction in the Hindu Holy Trinity of Creator-Preserver-Destroyer) and Parvati (Shiva’s consort). The cutest and most lovable Indian God, Ganesha or Ganpati has the head of an elephant on which rests an elegant tiara, four podgy hands joined to a sizeable belly with each hand holding its own symbolic object - a trishul or a trident in one, an ankush or goad (made from his very own broken tooth) in another, a lotus in the third and a rosary (which is sometimes replaced by modaks, his favourite sweet) in the fourth. Revered as the deity of auspiciousness and wisdom, Lord Ganesha is also famous for being a trickster and for his profound sense of humour.
It is believed that Lord Ganesh was born on a fourth day (chaturthi) of the bright fortnight of the Hindu lunar month of Magh. Since then, an association between Ganesh and chaturthi has been established. Thus the festival dedicated to the worship of Lord Ganesha on this chaturthi day is named as Ganesh Chaturthi.
There is a curiously interesting tale about the birth of Ganesha. It is believed that once while Parvati was bathing, she created a human figure from some unguent and balm, gave him life and asked him to guard the door while she bathed. After a long period of meditation on Mountain Kailash (Lord Shiva’s abode), Shiva chose that very moment to drop by to see his better half, but was abruptly stopped by the man-god Parvati had posted at the door. Outraged by the cheek of this stranger, Shiva cut off his head only to discover moments later that he had killed Parvati’s son! For fear of enraging his wife, Shiva immediately dispatched his ganas (attendants) to get him the head of the first living creature they could find. Well, the first living creature happened to be an elephant. As instructed, the head was chopped off and brought back to Shiva, who placed it on Parvati’s son’s body, bringing him back to life. This elephant-headed god was welcomed
into the first family of the Hindu heavens and named Ganesha or Ganapati, which literally means the chief of the ganas, or the attendants of Shiva. Ganesha is the foremost god of the Hindu pantheon. This brave guardian of the door to Parvati’s bath is beheld today as the most auspicious God of new beginnings. He is worshipped during every festival and before people undertake a journey or embark upon a new venture. You will also see him carefully guarding entrances to temples and homes, peeping out of calendars and happily gracing marriages and other such occasions.
It is not known when and how Ganesh Chaturthi was first celebrated. But according to the historian Shri Rajwade, the earliest Ganesh Chaturthi celebrations can be traced back to the times of the reigns of dynasties as Satavahana, Rashtrakuta and Chalukya. Historical records reveal that Ganesh Chaturthi celebrations were initiated in Maharashtra by Chatrapati Shivaji Maharaja, the great Maratha ruler, to promote culture and nationalism. And it had continued ever since. There are also references in history to similar celebrations during Peshwa times. It is believed that Lord Ganapati was the family deity of the Peshwas. After the end of Peshwa rule, Ganesh Chaturthi remained a family affair in Maharashtra from the period of 1818 to 1892.
1857 was a landmark year for India and more so in the context of Indian freedom. It was the year of Sepoy Mutiny, an armed rebellion against the ruling British Empire by the Indian soldiers. This was the first war that India waged to gain back her independence from her white rulers. Though unsuccessful, this battle marked the beginning of the Indian struggle for independence. Many orators, leaders and freedom fighters all over India teamed to put up a united resistance to the British domination. One of these eminent leaders was Sri Loka Manya Bala Gangadhar Tilak, an Indian nationalist, social reformer and freedom fighter. Greatly esteemed by the Indian people, especially of Maharashtra, Tilak was commonly referred to as "Lokmanya" or "he who is regarded by the people". It was Tilak, who brought back the tradition of Ganesh Chaturthi and reshaped the annual Ganesh festival from private family celebrations into a grand public event.
Lokamanya saw how Lord Ganesha was worshipped by the upper stratum as well as the rank and file of India. The visionary that he was, Tilak realised the cultural importance of this deity and popularised Ganesha Chaturthi as a National Festival "to bridge the gap between the Brahmins and the non-Brahmins and find an appropriate context in which to build a new grassroots unity between them" in his nationalistic strivings against the British in Maharashtra. He knew that India couldn't fight her rulers until she solved the differences within her own. Hence, to unite all social classes Tilak chose Ganesha as a rallying point for Indian protest against British rule because of his wide appeal as "the god for Everyman".
It was around 1893, during the nascent stages of Indian nationalism, that Tilak began to organise the Ganesh Utsav as a social and religious function. He was the first to put in large public images of Ganesha in pavilions and establish the tradition of their immersion on the tenth day. The festival facilitated community participation and involvement in the form of learned discourses, dance dramas, poetry recital, musical concerts, debates, etc. It served as a meeting place for common people of all castes and communities, at a time when all social and political gatherings were forbidden by the British Empire for fear of conspiracies to be hatched against them. An important festival during the Peshwa era, Ganesha Chaturthi acquired at this time a more organised form all over India largely due to Lokmanya's efforts.
Since then, Ganesh Chaturthi has been celebrated throughout Maharashtra as also in other states with great community enthusiasm and participation. With the independence of India in 1947, it was proclaimed to be a national festival.
Today, Ganesh Chaturthi is celebrated in the states of Maharashtra, Tamil Nadu, Karnataka and Andhra Pradesh and many other parts of India. The festival is so popular that the preparations begin months in advance. Days before the actual worship, homes are cleaned and marquees erected at street corners to house the idols of the Lord. Elaborate arrangements are made for lighting, decoration, mirrors and flowers. The artisans who make the idols of Ganesh vie with each other to make bigger and better sculptures. The sizes of the relatively larger ones range anywhere from 10 meters to 30 meters in height. These are installed in marquees and in homes prior to the Puja (worship). During the festival days, the Lord is worshipped with great devotion and prayer services are performed daily. The duration of the Lord's stay varies from place to place; once the worship is complete, the idols are carried on decorated floats to be immersed in the sea after one,
three, five, seven and ten days. Thousands of processions converge on the beaches to immerse the holy idols in the sea. This procession and immersion is accompanied with dancing and the sound of exciting drum-beats, devotional songs and exploding firecrackers. As the idol is immersed amidst loud chants of "Ganesh Maharaj Ki Jai!" (Hail Lord Ganesh), the festival comes to an end with pleas to the Lord to return the next year with chants of "Ganpati bappa morya, pudcha varshi laukar ya" (Hail Lord Ganesh, return again soon next year). Tourists from all over the world come to witness this wonderful event in the sun kissed beaches of Goa and Mumbai.
While celebrated all over India, Ganesh Chaturthi festivities are most elaborate in states like Maharashtra, Goa (It is the biggest festival for Konkani people all over the world), Gujarat, Karnataka and Andhra Pradesh, and other areas which were former states of the Maratha Empire. Outside India, it is celebrated in Nepal by the Newars.
In the 21st century, with the world turning fast into a global village, Ganesh Chaturthi is now celebrated all over the world, wherever there is a presence of a Hindu community.
"Aum Sri Mahaganapathaye Namha" Dt. 31 July, 2009
"Aum Sri Jai Maatha."
"Aum Sri Guru Deva."
This Year "Lorrd Ganesh Chathurthi Puja on 23 Aug 2009
Why Lord Ganesha is depicted in the form of Symbol AUM ?
Before the creation of the present Universe there was a great deluge, pralaya. It had destroyed the Universe as it existed then. According to Hinduism, creation has no beginning or end – the endless cycle continues. After a great deluge there is Shanti or peace. This peace is broken the sound AUM – the sound which emanates from the Supreme Soul.
The Ganapatya Cult, or the followers of Ganesha, believes that AUM or Pranava Mantra the symbol of Brahman is embodied in the form of Ganesha. It is believed that Ganesh is the first word or the first cause.
This is the reason why occasionally Ganesha is depicted in the form of symbol ‘AUM.’
Each deity in Hinduism has its own favourite flowers and leaves and they are used by Hindus during worship and while performing pukes on festivals. All festivals and rituals in Hindu religion begin with Ganesh Pooja. Red coloured flowers are the favourite of Lord Ganesha.Flowers and leaves used for Ganesh Puja.
Here is a list of flowers and leaves that are offered while praying to Lord Ganesha:
Red Flowers:
Any usual red colour flower used in Hindu rituals.
Durva Grass is an important offering to Ganesh. Especially in South India, you will find vendors selling garlands of Durva outside Ganesh Temples. It is known as arugam pul in Tamil, Dhub, Durva and Haritali in Hindi (North India). Bermuda or Bahama Grass is the English name.
Another important flower offered is the Milkweed flower. It is known as Arka in Hindi and Eruku or Erukkum Poo in South India. Jilledi is the name used in Eastern India.
How to perform Ganesh Chathurthi puja at home............................
Ganesh Chaturthi or Vinayaka Chaturthi is one of the most colourful and widely celebrated festivals in India. Large number of people observe Ganesha Chaturthi poojas at home. Here is an explanation on how to perform Ganesha puja at home as mentioned in Hindu scriptures.
Ganesha puja on the Chaturthi day is usually performed at noon but nowadays people perform it when all the family members are present.
Requirements for Ganesh Puja:-
• A Clay image of Lord Ganesha.
• Red flowers
• Druva Grass blades
• Modak (jaggery filled sweet)
• Coconut
• Red chandan (Sandalwood paste)
• Incense and agarbathis
• First clean the house and take a bath.
• A Clay image of Lord Ganesha is installed in a raised platform.
• Pray to Lord Ganesh and you can recite mantras or bhajans dedicated
to Lord Ganesha.
• Next step is to invoke Ganesha into the image. This is known as pran-prathishta. The Pran Prathista mantra in Sanskrit to be invoked is found in the Rig Veda and is part of Ganesh Suktha.
"ganananh tva ganapatim havamahe kavim kavinam - upamashravastamam |
jyeshhtharajam brahmanan.h brahmanaspata A nah shrivnvannutibhih sida sadanam || (Rig Veda 2.23.1)"
"ni shhu sida ganapate ganeshhu tvamahurvipratamam kavinam |
na rite tvat.h kriyate kinchanare mahamarkam maghavan.h chitramarcha || (Rig Veda 10.112.9)"
We invoke You, O Ganapati of the ganas (Lord Shiva attendants), Who are Brahmana-spati of the brahmas (prayers), the wisest among the wise, Who abound in treasure beyond all measure, the most brilliant one. Do listen to our prayers, come with Your blessings and assurances of protection into our home, and be seated. (Rig Veda 2.23.1)
Sit down among the worshippers, O Ganapati, the best sage among the sages. Without You nothing can be done here or far. Accept with honor, O wealthy One, our great and variegated hymns of praise. (Rig Veda 10.112.9)
•Now Ganesha is installed in the idol and one can perform arati and light the lamps and perform the shhodashopachara, which are 16 forms of paying tribute to Ganesha. (This ritual is usually performed by the priests.)
• Offer 21 blades of Druva Grass.
• Offer 21 modakas
• Offer red flowers
• Apply a tilak using red Sandalwood paste.
• Break the coconut or just keep it along with the idol. You can also
keep fried grains. (The food of the rat – the vehicle of Ganesha).
• You can also recite the 108 salutations dedicated to Lord Ganesha or
read the Ganesha Upanishad or just simply pray.
The number 21 signifies - the five organs of perception, five organs of action, five vital airs (pranas), five elements, and the mind.
While performing Ganesha Puja at home, you can always be flexible. The strict rituals are meant for Vedic priests. All you need be careful is to perform the pujas clean body and clean mind.
Pomegranate leaves and flowers are also offered in many places.
Another important flower and leaf offered is the Sanku Pushpam or Conch flower.
Leaves and flowers of Screw Pine are also offered. It is known as Ketaki or Kedgi in Hindi and Kaita in South India.
There are also other local flowers and leaves that are used like the Naga leaves.
Tulsi leaves and flowers are not generally used in Ganesh Puja. But it is used during Vinayaka Chaturthi or Ganesh Puja.
Its also extremely good to chant the Ganapathi Seersha Upanishad verses during Ganesh Chathurthi puja and reproduced below for the benefit of the beloved readers......................
[Ganapathi Atharva Seersha is a part of Atharvana Veda. It is classified as an Upanishad and not as a chant. But this is considered universally as the greatest and most effective prayer addressed to Lord Sri. Ganesha.
This is also called Gana Upanishad or Ganapthi Seersha Upanishad,]
OM Namasthe Ganapathaye Thwameva prathyaksham thathwamasi
Thwameva kevalam karthasi.
Thwameva kevalam Dharthasi
Thwameva Kevalam Harthasi
Thwameva sarvam khalvidam brahmasi,
Thwam sakshath athmasi nithyam
Hritham Vachmi. Sathyam Vachmi
Sathyam Vachmi. . Ava vaktharam.
Ava srotharam. Ava datharam.
Ava dhatharam, Ava noochana mava sishyam.
Ava paschathath Ava purasthath
Ava utharotharath . Ava dakshinathath.
Ava chordhwathath. Ava adharathath.
SArvatho maam pahi, pahi samanthath.
Sarva Jagad idham thwatho jaayathe.
Sarva Jagad idham thwatha sthishtathi.
Sarva Jagad idham thwayee laya meshyathi.
Sarva jagad idham thwayee prathyethi,
Thwam bhoomir aapo analo anilo nabha.
Thwam chathwari vak padhani
Thwam gunathrayatheetha,
Thwam avastha thrayatheetha,
Thwam deha thrayatheetha,
Thwam kala thrayatheetha,
Thwam moola dhara sthitho aasi nithyam,
Thwam shakthi thrayathmaka,
Thwam yogino dhyayathi nithyam,
Thwam brahma thwam vishnu
thwam, Rudhra thwam, indra
thwam, agnis- thwam, Vayu
thwam soorya thwam chandrama
thwam, Brahma bhoorbhuva swarom
Aum Aum Aum
"Aum Sri Nimishambaye Namaha."
"Aum Sri Nimishanandaye Namaha."
I earnestly believe that this will be of use to my beloved readers on the occasion of Sri Ganesh Chathurthi also known as Sri Vinayaka Chathurthi..............And.........................
" Think of me at my best, if I have done, for ever."
Yours in Divine Friendship.
J.K
Beyond Past & Future......................................
Beyond Past And Future...................................
Whenever man comes to the point in his evolution where he has sufficient mastery in the mind to produce "things," he suffers for the lack of peace, for in his activity on the mental spheres in conceiving, planning, gathering the forces together and finally viewing the outcome as a physical manifestation, he has exercised an intricate control over the nerve fibers of his mind. Thus caught in this pattern, he must go on producing to insure his mental security, for should he stop for a moment, the whiplash upon his senses as the generative functions ceased to be active would cause paranoiac depressions, at times almost beyond repair.
The man looking into the "where and when" of the future, blending his energies with those who are also striving to evolve into a more ramified state of mind, can suffer well if he keeps going, producing, acquiring and believing that materiality is reality. Evolution of the species takes its toll, for as man's mind evolves, he is no longer content projecting into the "where and when" of the material consciousness, and as he seeks some reward of peace for his efforts, he begins to look into the past for solutions, the "there and then" of it all. Thus, finding himself born into a cross-section of awareness between past and future, having experienced both of these tendencies of the mind, causes him to reflect. Philosophy holds few answers for him. Its congested mass of "shoulds" and "don'ts" he knows has proved more to the philosopher who cleared his mind on paper than to the reader who has yet to complement with inner knowing its indicated depths.
Occultism is intriguing to him, for it shows that there are possibilities of expression beyond the senses he has become well accustomed to using. But again, evolution rounding his vision causes him to discard the occult symbolism, laws and practices as another look into the past or future of the mind's depths.
The idea of yoga, union through perceptive control of the flow of thought, and of the generative processes of a perceptive idea before thought is formed, is most satisfying. The cognition of the actinic process of life currents intrigues him, and he looks further into the practice of yoga techniques and finds that peace is gained through a conscious government first of the life currents through the body and second of the realm of ideas as they flow into thought. And while remaining the observer of it all in the eternity of the here and now, the seeker fully realises that time, space and causation are only indicated through holding an off-balanced consciousness of past and future...........................................
"Do things rightfully, gracefully, confidently & articulately- this will gratify many and astonish the rest."
Whenever man comes to the point in his evolution where he has sufficient mastery in the mind to produce "things," he suffers for the lack of peace, for in his activity on the mental spheres in conceiving, planning, gathering the forces together and finally viewing the outcome as a physical manifestation, he has exercised an intricate control over the nerve fibers of his mind. Thus caught in this pattern, he must go on producing to insure his mental security, for should he stop for a moment, the whiplash upon his senses as the generative functions ceased to be active would cause paranoiac depressions, at times almost beyond repair.
The man looking into the "where and when" of the future, blending his energies with those who are also striving to evolve into a more ramified state of mind, can suffer well if he keeps going, producing, acquiring and believing that materiality is reality. Evolution of the species takes its toll, for as man's mind evolves, he is no longer content projecting into the "where and when" of the material consciousness, and as he seeks some reward of peace for his efforts, he begins to look into the past for solutions, the "there and then" of it all. Thus, finding himself born into a cross-section of awareness between past and future, having experienced both of these tendencies of the mind, causes him to reflect. Philosophy holds few answers for him. Its congested mass of "shoulds" and "don'ts" he knows has proved more to the philosopher who cleared his mind on paper than to the reader who has yet to complement with inner knowing its indicated depths.
Occultism is intriguing to him, for it shows that there are possibilities of expression beyond the senses he has become well accustomed to using. But again, evolution rounding his vision causes him to discard the occult symbolism, laws and practices as another look into the past or future of the mind's depths.
The idea of yoga, union through perceptive control of the flow of thought, and of the generative processes of a perceptive idea before thought is formed, is most satisfying. The cognition of the actinic process of life currents intrigues him, and he looks further into the practice of yoga techniques and finds that peace is gained through a conscious government first of the life currents through the body and second of the realm of ideas as they flow into thought. And while remaining the observer of it all in the eternity of the here and now, the seeker fully realises that time, space and causation are only indicated through holding an off-balanced consciousness of past and future...........................................
"Do things rightfully, gracefully, confidently & articulately- this will gratify many and astonish the rest."
Basics of Life........................Sankya Yoga.
Basics of Life......Sankhya yoga.
Kapila explains the Sankhya Yoga to his mother Devhuthi. He speaks of 25 Tattavas. Kapila, an incarnation of Lord Narayana, says He created all the Tattvas and lists them. There is the Prakriti, the Universe. There are the Pancha Bhutas — Prithvi or earth, Apas or water, Tejas or fire, Vayu or air and Akasha or ether, all of which can be understood through our sense organs.
There are five Tanmatras :— .........................
Gandha (smell).
Sparsa (touch).
Rupa (colour, form, light).
Rasa (taste).
and
Sabdha (sound).
The sense organs are five:-...........................
Sense of........
Smell,
Taste,
Sight,
Touch
and
Sound.
They enable us to be receptive to the Pancha Bhutas and the Tanmatras. There are five organs that help us carry out various tasks:-..............
The hands that enable us to work,
Legs that help in locomotion,
The vocal organs that help us to talk,
The excretory organs that remove impurities from our body
and
The genital organs.
The next three to be considered are...... Manas, Ahankara and Mahat. Manas means mind, Ahankara is our ego and Mahat the intellect. Kapila says that having created these 24 Tattvas, he washed his hands and created the Atma. This Atma constitutes the 25th Tattva. The qualities of Satva, Rajas and Tamas are present in every one of us. The one with Rajasic qualities is prone to anger and haste. The one with Tamasic qualities is slow-witted and lazy. The one with Satvic qualities is free from anger, envy, haste, irreverence, and he has his mind under control.
The mind can be controlled through Ashtanga Yoga. The eight components of this yoga are:-
Yama (self-control) ,
Niyama (proper conduct),
Asana (proper posture),
Pranayama (breath control),
Pratyahara (not focusing on material objects),
Dharana (focusing on the Lord),
Dhyana (meditating on the Lord's beautiful form)
and
Samadhi (realising God).
If one practises this yoga, he begins to see God in everything. And once one sees God everywhere and in everything, one's mind has no other thoughts, but those of the Parabrahma — and that is the path to liberation.
..................................................And..................
"There is nothing you cannot be,There is nothing you cannot do,
And there is nothing you cannot achieve, All you have to have is “BELIEF IN YOU.”
J.K
Kapila explains the Sankhya Yoga to his mother Devhuthi. He speaks of 25 Tattavas. Kapila, an incarnation of Lord Narayana, says He created all the Tattvas and lists them. There is the Prakriti, the Universe. There are the Pancha Bhutas — Prithvi or earth, Apas or water, Tejas or fire, Vayu or air and Akasha or ether, all of which can be understood through our sense organs.
There are five Tanmatras :— .........................
Gandha (smell).
Sparsa (touch).
Rupa (colour, form, light).
Rasa (taste).
and
Sabdha (sound).
The sense organs are five:-...........................
Sense of........
Smell,
Taste,
Sight,
Touch
and
Sound.
They enable us to be receptive to the Pancha Bhutas and the Tanmatras. There are five organs that help us carry out various tasks:-..............
The hands that enable us to work,
Legs that help in locomotion,
The vocal organs that help us to talk,
The excretory organs that remove impurities from our body
and
The genital organs.
The next three to be considered are...... Manas, Ahankara and Mahat. Manas means mind, Ahankara is our ego and Mahat the intellect. Kapila says that having created these 24 Tattvas, he washed his hands and created the Atma. This Atma constitutes the 25th Tattva. The qualities of Satva, Rajas and Tamas are present in every one of us. The one with Rajasic qualities is prone to anger and haste. The one with Tamasic qualities is slow-witted and lazy. The one with Satvic qualities is free from anger, envy, haste, irreverence, and he has his mind under control.
The mind can be controlled through Ashtanga Yoga. The eight components of this yoga are:-
Yama (self-control) ,
Niyama (proper conduct),
Asana (proper posture),
Pranayama (breath control),
Pratyahara (not focusing on material objects),
Dharana (focusing on the Lord),
Dhyana (meditating on the Lord's beautiful form)
and
Samadhi (realising God).
If one practises this yoga, he begins to see God in everything. And once one sees God everywhere and in everything, one's mind has no other thoughts, but those of the Parabrahma — and that is the path to liberation.
..................................................And..................
"There is nothing you cannot be,There is nothing you cannot do,
And there is nothing you cannot achieve, All you have to have is “BELIEF IN YOU.”
J.K
Sunday, August 16, 2009
Meaning of Namah........................................
The meaning of Namah...............................
It is an ancient tradition that stemmed forth from the Vedic period that gave us the word ‘Namah’. In the passage of time, it came to be interpreted as prostrations or salutations, Namaskar.
In its virginal meaning, it was a term that came in vogue by the spoliation of a term that is repeated very often in the Vedic rituals, as the pundits chant the mantras and offer the oblations to the sacred fire:
‘Agne Idam Na Mama’ “O Lord Fire! (This what I am offering is not mine’).
This term ‘Na Mama’ (not mine) expresses the mental attitude of the devotees; everything belongs to Thee O God – I am only offering to Thee what is already owned by You. This spirit of total dedication, complete surrender, and supreme selflessness is that which is expressed by the term ‘Na Mama.’
When this term came to be often repeated by the mass of people the term got ‘defaced.’
This ‘Na Mama’ became ‘Nama’; the middle ma appears to have got lost in the stampede of centuries, in the cascade of general conversations.
Thus when we say ‘Krishnaya Tubhyam Nama’, we mean nothing is mine O Lord, everything is Thine and I thus totally surrender to Thee my beloved Sri Krishna.
It is an ancient tradition that stemmed forth from the Vedic period that gave us the word ‘Namah’. In the passage of time, it came to be interpreted as prostrations or salutations, Namaskar.
In its virginal meaning, it was a term that came in vogue by the spoliation of a term that is repeated very often in the Vedic rituals, as the pundits chant the mantras and offer the oblations to the sacred fire:
‘Agne Idam Na Mama’ “O Lord Fire! (This what I am offering is not mine’).
This term ‘Na Mama’ (not mine) expresses the mental attitude of the devotees; everything belongs to Thee O God – I am only offering to Thee what is already owned by You. This spirit of total dedication, complete surrender, and supreme selflessness is that which is expressed by the term ‘Na Mama.’
When this term came to be often repeated by the mass of people the term got ‘defaced.’
This ‘Na Mama’ became ‘Nama’; the middle ma appears to have got lost in the stampede of centuries, in the cascade of general conversations.
Thus when we say ‘Krishnaya Tubhyam Nama’, we mean nothing is mine O Lord, everything is Thine and I thus totally surrender to Thee my beloved Sri Krishna.
Hinduism & Its spiritual significance....................
Hinduism & Its spiritual significance.............
The ideal of Hinduism is to see all in the Self and the Self in all. A Hindu believes that each individual is a conscious manifestation of God. The spirit of selfless service is his supreme secret.
The breath of Hinduism is spirituality. Whatever a Hindu does, he does as a means to this end. It is true, as with any other individual, that he wants to accomplish all that he can here on earth. But the important thing is that he does not and cannot do anything at the expense of his spiritual life. To him, the spiritual life is the only life that can eventually garland him with the victory of perfect Perfection.
In the spiritual life, people very often use the word ‘sin.’ Here it may be noted that a Hindu has nothing to do with sin. He takes into consideration only two things: Ignorance and Light. With his soul's light, he wants to swim across the sea of ignorance and transform his lower self into his higher Self.
‘Enjoy through renunciation.’ This is the life-giving message of the Hindu seers. What is to be renounced is the train of our desires, nothing more and nothing less.
The vision of Hinduism is unity in diversity. First, Hinduism lovingly embraces all alien elements; second, it tries to assimilate them; third, it tries to expand itself as a whole, with a view to serving humanity and nature. Indeed, this is the sign of its life's meaningful, dynamic aspiration.
The ideal of Hinduism is to see all in the Self and the Self in all. A Hindu believes that each individual is a conscious manifestation of God. The spirit of selfless service is his supreme secret.
The breath of Hinduism is spirituality. Whatever a Hindu does, he does as a means to this end. It is true, as with any other individual, that he wants to accomplish all that he can here on earth. But the important thing is that he does not and cannot do anything at the expense of his spiritual life. To him, the spiritual life is the only life that can eventually garland him with the victory of perfect Perfection.
In the spiritual life, people very often use the word ‘sin.’ Here it may be noted that a Hindu has nothing to do with sin. He takes into consideration only two things: Ignorance and Light. With his soul's light, he wants to swim across the sea of ignorance and transform his lower self into his higher Self.
‘Enjoy through renunciation.’ This is the life-giving message of the Hindu seers. What is to be renounced is the train of our desires, nothing more and nothing less.
The vision of Hinduism is unity in diversity. First, Hinduism lovingly embraces all alien elements; second, it tries to assimilate them; third, it tries to expand itself as a whole, with a view to serving humanity and nature. Indeed, this is the sign of its life's meaningful, dynamic aspiration.
Differen e between Prayer & meditation..........
Difference between prayer & Meditation...............................
When we pray, we speak and God listens. When we meditate, we listen and God talks. When we pray, we feel that we are going up to God. When we meditate, we try to become calm and quiet and allow peace, light and bliss to descend.
When we pray, often there is a subtle desire for something. We may call it aspiration because we are praying to become good or to have something divine. But there is always a feeling of being a ‘divine beggar’.
In meditation we do not ask God for anything. We just enter into the sea of His Reality. At that time God gives us more than we could ever imagine.
In prayer we feel that we have nothing and God has everything. In meditation we know that whatever God has, either we also have or we will someday have. We feel that whatever God is, we also are, even though we have not yet brought our divinity forward.
When we pray, we ask God for what we want. But when we meditate, God showers on us everything that we need. We see and feel that the whole universe is at our disposal. Heaven and earth do not belong to someone else; they are our own reality.
When we pray, we speak and God listens. When we meditate, we listen and God talks. When we pray, we feel that we are going up to God. When we meditate, we try to become calm and quiet and allow peace, light and bliss to descend.
When we pray, often there is a subtle desire for something. We may call it aspiration because we are praying to become good or to have something divine. But there is always a feeling of being a ‘divine beggar’.
In meditation we do not ask God for anything. We just enter into the sea of His Reality. At that time God gives us more than we could ever imagine.
In prayer we feel that we have nothing and God has everything. In meditation we know that whatever God has, either we also have or we will someday have. We feel that whatever God is, we also are, even though we have not yet brought our divinity forward.
When we pray, we ask God for what we want. But when we meditate, God showers on us everything that we need. We see and feel that the whole universe is at our disposal. Heaven and earth do not belong to someone else; they are our own reality.
Friday, August 14, 2009
The Game Snake & Ladder.......Its origin.
The Game Snak & Ladder had its origin in India....................
The game had its origin in India and was called Moksha Patam or Parama Padam or Mokshapat. It was used to teach Hinduism and Hindu values to children. The British renamed it as Snakes and Ladders.
Now, when and who created this game? Most people believe it was created by the 13th century poet saint Gyandev. There are certain references which take the game back to 2nd century BC.
The ladders represented virtues and snakes vices. In the original game square 12 was faith, 51 was Reliability, 57 was Generosity, 76 was Knowledge, and 78 was Asceticism. These were the squares were the ladder was found.
Square 41 was for Disobedience, 44 for Arrogance, 49 for Vulgarity, 52 for Theft, 58 for Lying, 62 for Drunkenness, 69 for Debt, 84 for Anger, 92 for Greed, 95 for Pride, 73 for Murder and 99 for Lust. These were the squares were the snake was found.
The Square 100 represented Nirvana or Moksha.
The British took the game to England in 1892 and named it Snakes and Ladders and changed it according to Victorian values.
The game had its origin in India and was called Moksha Patam or Parama Padam or Mokshapat. It was used to teach Hinduism and Hindu values to children. The British renamed it as Snakes and Ladders.
Now, when and who created this game? Most people believe it was created by the 13th century poet saint Gyandev. There are certain references which take the game back to 2nd century BC.
The ladders represented virtues and snakes vices. In the original game square 12 was faith, 51 was Reliability, 57 was Generosity, 76 was Knowledge, and 78 was Asceticism. These were the squares were the ladder was found.
Square 41 was for Disobedience, 44 for Arrogance, 49 for Vulgarity, 52 for Theft, 58 for Lying, 62 for Drunkenness, 69 for Debt, 84 for Anger, 92 for Greed, 95 for Pride, 73 for Murder and 99 for Lust. These were the squares were the snake was found.
The Square 100 represented Nirvana or Moksha.
The British took the game to England in 1892 and named it Snakes and Ladders and changed it according to Victorian values.
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