Experience Of Real Bliss
Krishna Arjuna In Kurushetra WarExperience of real blissBy Sri R.Krishnamurthy Sastrigal
Courtesy The Hindu
The Upanishads teach the eternal truth in many ways from varied perspectives. Realising this ultimate truth is the goal of human life that releases the Self from further birth. The Upanishads are hence also known as Vedanta, the primary meaning of the term being Tatva Jnana (knowledge of the eternal truth).
Gaining this knowledge (Apara Jnana higher learning as opposed to all other knowledge) leads to liberation and this Jnana itself is both the means and the goal to be attained . Central to the teachings of the Upanishads is the knowledge of the Self, and strangely enough, the knower and the knowledge are one and the same.
The Bhagavad Gita which is the Lord’s version of the Upanishadic Truth emphasises that gaining this knowledge is difficult because it is in the realm beyond the senses and the intellect. It is also easy in one sense, since the truth is the indwelling Self in all beings. In the first place, one who is steeped in worldly matters will be unable to understand this truth while one who is keen to rise above this to search for it will find it easy. It is through many births and through the sustained practice of karma, bhakti and Jnana yogas that a Jivatma becomes a realised soul.
The Upanishads point out the various kinds of happiness that are available and also indicate the shortcomings of these. From their teachings one understands that a realised soul enjoys real bliss that is far above the seeming glamour of all other transient pleasures. This bliss is unalloyed and permanent. But an individual who is ignorant of such transcendental bliss would only long for what is familiar, such as worldly attractions that are also within one’s reach.
The Mundaka Upanishad explains the truths about the consequences of our actions, both good and bad. Every deed is registered and rewarded accordingly. Our good actions give us a chance to live in the celestial regions, where life is described as pleasing, ever youthful and filled with all the possible joys of the senses. But none of these is permanent and so one in quest of eternal bliss has to learn to renounce attachment to such fleeting enjoyments.
Jnana is संस्कृत ज्ञान
रामेस्वरम यात्रा
Ram Mandir Rameswaram
Coral Stone Floating
Coral Stone
Coral Stone With Foot Print
Coral Stone Worshiped
This is a Weekly Sutra from Sri Ramesh Bhai Ojha who is well known as Pujya Bhaishree at Sandipani Vidya Niketan
Prem ki neev par parivar ka mandir banaoge to parmatma svayam usmeinanand, sukh aur shanti ke svaroop mein nirantar nivaas karenge।Like a temple, if you build the foundation of your family on love, then God Himself,will forever reside in it, in the form of bliss, happiness and peace।
प्रेम की नींव पर परिवार का मन्दिर बनओअगे टू परमात्मा स्वयं उसमे आनंद सुख और शान्ति के स्वरुप मैं निरंतर निवास करेंगे
The Coral Stones shown in the picture are the stones used by the vanara sena of Sri Ram to build the ram sethu which exists and the same has been photogrpahed by Nasa, however it is said that it is a natural formation but none of us will be able to prove how a symetrical formation is paossible if the same is not man made.
The Coral Stones shown in the picture are the stones used by the vanara sena of Sri Ram to build the ram sethu which exists and the same has been photogrpahed by Nasa, however it is said that it is a natural formation but none of us will be able to prove how a symetrical formation is paossible if the same is not man made.
Krishna Carried By VasudevaAn unending scuffle religion
By Sri Sengalipurma Damodara Dikshithar
Courtesy The Hindu
The Mahabharata is called the fifth Veda because it holds a microscopic lens over the infinite ways in which dharma and adharma are pitted against one another in a continuous battle. In chronicling the lives of the Pandavas and the Kauravas, the story unfolds this eternal conflict to highlight the right way of living. That association with the pious and holy can help in one’s effort to remove ignorance in matters of righteousness, while association with the evil can be harmful and destructive to one’s self, even though one might not be evil by nature. Association with the evil minded is dangerous in the same way as green trees feel the onslaught of forest fire when dry wood catches fire.
In the Udyoga Parva of the epic, Vidura discloses many facets of dharma to Dhritarashtra who is confused and seeks peace of mind. Vidura makes it clear that one with a sinful heart will never find peace and the only way to peace is to be engaged in good deeds, good thoughts and good words. One has to get over ill feelings towards others. One should be honest and assess one’s inner feelings in this regard. Vidura points out to Dhritarashtra the many mistakes he had committed especially in his treatment of the Pandavas, as he was blinded by the love for his sons. He himself was not free from ill will against them, since he knew them to be superior to his sons. By condoning his son’s actions, when the unfairly humiliated Pandavas were subjected to harsher ridicule, it was clear that sooner or later he would reap the results of these sins. A man is deprived of his good sense and judgment when his fall is imminent.
Among the Purusharthas, dharma (righteousness), Artha (wealth), Kama (desires) and Moksha (liberation), dharma alone leads to liberation. The other two are worldly pursuits and can confer only temporary benefits. The purpose of human life is to strive and remove the ignorance enveloping our consciousness so that one learns to conquer the senses and enjoy peace and happiness sanctioned by the Sastras. Ignorance is the cause of sorrow and hinders the proper perception of the value of dharma.
In the Udyoga Parva of the epic, Vidura discloses many facets of dharma to Dhritarashtra who is confused and seeks peace of mind. Vidura makes it clear that one with a sinful heart will never find peace and the only way to peace is to be engaged in good deeds, good thoughts and good words. One has to get over ill feelings towards others. One should be honest and assess one’s inner feelings in this regard. Vidura points out to Dhritarashtra the many mistakes he had committed especially in his treatment of the Pandavas, as he was blinded by the love for his sons. He himself was not free from ill will against them, since he knew them to be superior to his sons. By condoning his son’s actions, when the unfairly humiliated Pandavas were subjected to harsher ridicule, it was clear that sooner or later he would reap the results of these sins. A man is deprived of his good sense and judgment when his fall is imminent.
Among the Purusharthas, dharma (righteousness), Artha (wealth), Kama (desires) and Moksha (liberation), dharma alone leads to liberation. The other two are worldly pursuits and can confer only temporary benefits. The purpose of human life is to strive and remove the ignorance enveloping our consciousness so that one learns to conquer the senses and enjoy peace and happiness sanctioned by the Sastras. Ignorance is the cause of sorrow and hinders the proper perception of the value of dharma.
Significance of Masi Makam
Shiva Parvati With Ganesha
Today 21/02/2008 is Masi Makam
Our father Shri N.Nataraj was born on the Masi Makkam day in 1901, the significance of Masi Makkam is posted for your information, the english date of birth of father is 04th March 1901, it is said that a person born in the Maka Nakshtra will rule the world, what ever may be the significance our father ruled a small empire called the ICC in those days and provided employment to nearly 2500 people, we are told during those days any body walking on the street was offered a job in the above named comapany. We shall be posting something significant on the 4th March 08. Father and mother visited Kumbakonam in 1956 for the Masi Makam festival there and had holy dip in the Maha Makam tank.Significance of Masi Makam
Among the many Valipaaduhal to the "God as Siva'' coming in each month of a year, and observed by the Tamils Saivites in Tamil Nadu and elsewhere, the one which falls in the Tamil month of Masi (13th of February to 14th of March) is the “Masi Maham”, which is sacred to God Siva. Maham is the tenth star (natchaththiram = constellation) among the twenty seven stars in the Hindu astrological system. The Maham natchaththiram which falls in the month of Masi very often in conjunction with the full moon day (Mulu Nilaa = Paurnami), is taken as the “Masi Maham” Valipaadu day. The “Masi Maham” is essentially a day of Siva Valipaadu as confirmed by the Koyil Puranam - a Tamil treatise (dating thirteenth century) on Chidambaram the holiest Siva Shrine in Tamil Nadu.Inscriptions of the Madras Presidency – by V.Rangacharya,
Masi Maham thus has been an annual festival in the Tamil month of Masi. But once in every twelve years - in addition to the full moon being in conjunction with the Maham natchaththiram in the month of Masi, the moving of the planet Jupiter into the Singa Rasi too takes place simultaneously. The Masi Maham which comes with this astronomical combination is called the Maha Maham and celebrated especially in Kumbakonam at Adi Kumbeswaran temple in a very big way. There are two theerththams (tanks) at this temple. One tank is called Maha Maham tank while the other is called as Pottramarai tank. The Tamil Saiva Saint Thirugnanasambanthar on his pilgrimage to the holy shrines in Tamil Nadu went to this temple - known as Kudanthai Kaaronam temple during his time - (Kumbeswaran Siva Temple) in Kumbakonam, and in describing his vist to this temple Saint Poet Seikkeelar in his Tamil religious treatise on 63 Tamil Saiva Saints - namely the Periyapuranam praises the big theerththam therein, and mentions having a sacred bath or dip in same is held as sacred as having a bath in the holy river Gangai on this Maha Maham day which is as follows: “Poomaruvum Gangai muthat punithamaam perun theerththam Ma Maham thaan aaduthatku vanthu vali padum Koil”
After Ganges the best teertha Snana(Bathing)is Mahamaha Snana at Maha Makam tank in Kumbakonam
Spiritual progress
By Swami Gautmananda Courtesy The Hindu
The sure way to progress spiritually is to remain detached even while leading an active life in the world. One will no doubt wonder how it is possible to be detached when engaged in worldly life. Sri Ramakrishna Paramahamsa once clarified to a group of his devotees that true detachment is to live without likes (Raga) and dislikes (Dvesha). If one pauses to analyse, it will become clear that attachment arises from Raga and, frustrations and anger from Dvesha, and both become the cause for further bondage.
It was possible to sail through life without getting further embroiled in bondage if a spiritual seeker accepted both joys and sorrows with faith in God and learnt to see worldly life as divine sport (Lila). In this divine drama God has given each individual a role to play including the smallest insect and so there is no need to feel that one’s role is inferior or superior to another’s. One who believes in God must have implicit faith in Him and play the role assigned to him perfectly.
As the dispenser of Karma, the Almighty knows what is best for each individual and there must be total acceptance of what God has decreed. Life becomes easy for a person if he accepts the role God has assigned to him instead of complaining about his lot.
Acceptance of whatever life deals will become easy if one remembers that the Lord is impartial. Besides there is no point in complaining as one reaps the fruit of one’s Karma of previous lives.
When as a consequence of faith in God there is acceptance of the vicissitudes of life then the person’s life will become spiritualised. Another important attitude one must develop is total surrender of one’s actions to God. By dedicating all actions to God the resulting Karma in the form of Papa (sin) and Punya (merit) will not accrue to the individual.
As he becomes God-centric he will also remember the Lord in his last moments, which scriptures state will liberate the soul and hence there will not be rebirth. As no one knows when the end will come, it becomes all the more imperative that one should pursue the spiritual goal without delay.
It was possible to sail through life without getting further embroiled in bondage if a spiritual seeker accepted both joys and sorrows with faith in God and learnt to see worldly life as divine sport (Lila). In this divine drama God has given each individual a role to play including the smallest insect and so there is no need to feel that one’s role is inferior or superior to another’s. One who believes in God must have implicit faith in Him and play the role assigned to him perfectly.
As the dispenser of Karma, the Almighty knows what is best for each individual and there must be total acceptance of what God has decreed. Life becomes easy for a person if he accepts the role God has assigned to him instead of complaining about his lot.
Acceptance of whatever life deals will become easy if one remembers that the Lord is impartial. Besides there is no point in complaining as one reaps the fruit of one’s Karma of previous lives.
When as a consequence of faith in God there is acceptance of the vicissitudes of life then the person’s life will become spiritualised. Another important attitude one must develop is total surrender of one’s actions to God. By dedicating all actions to God the resulting Karma in the form of Papa (sin) and Punya (merit) will not accrue to the individual.
As he becomes God-centric he will also remember the Lord in his last moments, which scriptures state will liberate the soul and hence there will not be rebirth. As no one knows when the end will come, it becomes all the more imperative that one should pursue the spiritual goal without delay.
Saraswati With Peacock
SARASWATI WITH SWANGoddess Saraswati
Saraswati is the Goddess of leaming, knowledge, and wisdom. The Sanskrit word sara means "essence" and swa means "self." Thus Saraswati means "the essence of the self." Saraswati is represented in Hindu mythology as the divine consort of Lord Brahma, the Creator of the universe. Since knowledge is necessary for creation, Saraswati symbolizes the creative power of Brahma. Goddess Saraswati is worshipped by all persons interested in knowledge, especially students, teachers, scholars, and scientists.
In Her popular images and pictures, Goddess Saraswati is generally depicted with four arms (some pictures may show only two arms), wearing a white sari and seated on a white lotus. She holds a book and a rosary in Her rear two hands, while the front two hands are engaged in the playing of a lute (veena). Her right leg is shown slightly pushing against Her left leg. She uses a swan as Her vehicle. There is a peacock by Her side gazing at Her. This symbolism illustrates the following spiritual ideas:
The lotus is a symbol of the Supreme Reality, and a white lotus also denotes supreme knowledge. By sitting on a lotus, Saraswati signifies that She is Herself rooted in the Supreme Reality, and symbolizes supreme knowledge. The white color symbolizes purity and knowledge. The white sari that the Goddess is wearing denotes that She is the embodiment of pure knowledge.
The four amms denote Her omnipresence and omnipotence. The two front amms indicate Her activity in the physical world and the two back arms signify Her presence in the spiritual world. The four hands represent the four elements of the inner personality. The mind (manas) is represented by the front right hand, the intellect (buddhi) by the front left hand, the conditioned consciousness (chitta) by the rear left hand, and the ego (ahankara) by the rear right hand.
The left side of the body symbolizes the qualities of the heart and the right side symbolizes activities of the mind and intellect. A book in the rear left hand signifies that knowledge acquired must be used with love and kindness to promote prosperity of mankind.
The rosary signifies concentration, meditation, and contemplation, leading to samadhi, or union with God. A rosary in the rear right hand representing ego conveys that true knowledge acquired with love and devotion melts the ego and results in liberation (moksha) of the seeker from the bondage to the physical world.
The Goddess is shown playing a musical instrument that is held in Her front hands, which denote mind and intellect. This symbol conveys that the seeker must tune his mind and intellect in order to live in perfect harmony with the world. Such harmonious living enables the individual to utilize acquired knowledge for the welfare of all mankind.
Two swans are depicted on the left side of the Goddess. A swan is said to have a sensitive beak that enables it to distinguish pure milk from a mixture of milk and water. A swan, therefore, symbolizes the power of discrimination, or the ability to discriminate between right and wrong or good and bad. Saraswati uses the swan as Her carrier. This indicates that one must acquire and apply knowledge with discrimination for the good of mankind. Knowledge that is dominated by ego can destroy the world.
A peacock is sitting next to Saraswati and is anxiously waiting to serve as Her vehicle. A peacock depicts unpredictable behavior as its moods can be influenced by the changes in the weather. Saraswati is using a swan as a vehicle and not the peacock. This signifies that one should overcome fear, indecision, and fickleness in order to acquire true knowledge.
Saraswati is the Goddess of leaming, knowledge, and wisdom. The Sanskrit word sara means "essence" and swa means "self." Thus Saraswati means "the essence of the self." Saraswati is represented in Hindu mythology as the divine consort of Lord Brahma, the Creator of the universe. Since knowledge is necessary for creation, Saraswati symbolizes the creative power of Brahma. Goddess Saraswati is worshipped by all persons interested in knowledge, especially students, teachers, scholars, and scientists.
In Her popular images and pictures, Goddess Saraswati is generally depicted with four arms (some pictures may show only two arms), wearing a white sari and seated on a white lotus. She holds a book and a rosary in Her rear two hands, while the front two hands are engaged in the playing of a lute (veena). Her right leg is shown slightly pushing against Her left leg. She uses a swan as Her vehicle. There is a peacock by Her side gazing at Her. This symbolism illustrates the following spiritual ideas:
The lotus is a symbol of the Supreme Reality, and a white lotus also denotes supreme knowledge. By sitting on a lotus, Saraswati signifies that She is Herself rooted in the Supreme Reality, and symbolizes supreme knowledge. The white color symbolizes purity and knowledge. The white sari that the Goddess is wearing denotes that She is the embodiment of pure knowledge.
The four amms denote Her omnipresence and omnipotence. The two front amms indicate Her activity in the physical world and the two back arms signify Her presence in the spiritual world. The four hands represent the four elements of the inner personality. The mind (manas) is represented by the front right hand, the intellect (buddhi) by the front left hand, the conditioned consciousness (chitta) by the rear left hand, and the ego (ahankara) by the rear right hand.
The left side of the body symbolizes the qualities of the heart and the right side symbolizes activities of the mind and intellect. A book in the rear left hand signifies that knowledge acquired must be used with love and kindness to promote prosperity of mankind.
The rosary signifies concentration, meditation, and contemplation, leading to samadhi, or union with God. A rosary in the rear right hand representing ego conveys that true knowledge acquired with love and devotion melts the ego and results in liberation (moksha) of the seeker from the bondage to the physical world.
The Goddess is shown playing a musical instrument that is held in Her front hands, which denote mind and intellect. This symbol conveys that the seeker must tune his mind and intellect in order to live in perfect harmony with the world. Such harmonious living enables the individual to utilize acquired knowledge for the welfare of all mankind.
Two swans are depicted on the left side of the Goddess. A swan is said to have a sensitive beak that enables it to distinguish pure milk from a mixture of milk and water. A swan, therefore, symbolizes the power of discrimination, or the ability to discriminate between right and wrong or good and bad. Saraswati uses the swan as Her carrier. This indicates that one must acquire and apply knowledge with discrimination for the good of mankind. Knowledge that is dominated by ego can destroy the world.
A peacock is sitting next to Saraswati and is anxiously waiting to serve as Her vehicle. A peacock depicts unpredictable behavior as its moods can be influenced by the changes in the weather. Saraswati is using a swan as a vehicle and not the peacock. This signifies that one should overcome fear, indecision, and fickleness in order to acquire true knowledge.
Level of awareness By Mani Dravid Sastri Courtesy- The Hindu
The abstract quality of the ideas and the difficulty of interpreting sacred texts such as the Upanishads pose a challenge to a spiritual aspirant. But the enlightenment of the Self is possible only with a study and understanding of the Upanishads. This knowledge leads us out of the bond of ignorance that is strong and feeds on the Maya enveloping this world. The Isavasya Upanishad is a small Upanishad but is rich in content, philosophical thought and comprehensive sweep of ideas. It leads us step by step into a grasp of the Atma Jnana. The method of gaining this Jnana in addition to the benefits that accrue when this Jnana is gained is clearly spelt out in this Upanishad.
The opening mantra of this Upanishad dramatically captures the paradox inherent in creation, where because of ignorance, there prevails a general inability to distinguish between what is real and apparent, The mantra states that the universe is hidden by Isa or Iswara. It follows that all what we see in the world are hiding the Lord though all of this is Iswara Swaroopam. One’s level of awareness makes possible both interpretations — either the universe we perceive is hiding the Iswara or the universe is hidden by Iswara. An ignorant person sees the apparent reality as real while the realised soul sees the truth behind the apparent reality. If the universe is true are we falsely trying to impose the Iswara on it? Or is the universe unreal and exists only as a manifestation of the Supreme Being?
This is similar to the subjective approach of an adult or a child in viewing a wooden elephant, when the former knows it to be merely wood, while a child recognises only the elephant.
The perception that the universe and individuals exist in their own right distracts one’s attention from the cause of the universe. The irony is that though Self (Atma) is responsible for our existence this awareness is lacking. Probing the cause makes it clear that the universe and individuals are all a manifestation of the Supreme Cause. Such an understanding leads to the perception of the Lord in all aspects of creation, without being carried away by the infinite variety and glitter of worldly existence.
The abstract quality of the ideas and the difficulty of interpreting sacred texts such as the Upanishads pose a challenge to a spiritual aspirant. But the enlightenment of the Self is possible only with a study and understanding of the Upanishads. This knowledge leads us out of the bond of ignorance that is strong and feeds on the Maya enveloping this world. The Isavasya Upanishad is a small Upanishad but is rich in content, philosophical thought and comprehensive sweep of ideas. It leads us step by step into a grasp of the Atma Jnana. The method of gaining this Jnana in addition to the benefits that accrue when this Jnana is gained is clearly spelt out in this Upanishad.
The opening mantra of this Upanishad dramatically captures the paradox inherent in creation, where because of ignorance, there prevails a general inability to distinguish between what is real and apparent, The mantra states that the universe is hidden by Isa or Iswara. It follows that all what we see in the world are hiding the Lord though all of this is Iswara Swaroopam. One’s level of awareness makes possible both interpretations — either the universe we perceive is hiding the Iswara or the universe is hidden by Iswara. An ignorant person sees the apparent reality as real while the realised soul sees the truth behind the apparent reality. If the universe is true are we falsely trying to impose the Iswara on it? Or is the universe unreal and exists only as a manifestation of the Supreme Being?
This is similar to the subjective approach of an adult or a child in viewing a wooden elephant, when the former knows it to be merely wood, while a child recognises only the elephant.
The perception that the universe and individuals exist in their own right distracts one’s attention from the cause of the universe. The irony is that though Self (Atma) is responsible for our existence this awareness is lacking. Probing the cause makes it clear that the universe and individuals are all a manifestation of the Supreme Cause. Such an understanding leads to the perception of the Lord in all aspects of creation, without being carried away by the infinite variety and glitter of worldly existence.
Holistic vision religion By Sri. O.R.Devanathan Courtesy -The Hindu
The Vedas are the foundation of Sanatana Dharma (Hinduism) and they are eternal in nature. They are known as Sruti because they were “heard” by the Rishis during meditation and transmitted from preceptor to disciple orally, and committing them to memory. From the time of Vyasa till recently this method of dissemination was in vogue strictly as the system of writing them down was not allowed to ensure that there will not be any distortion of the “padas” and “swaras” in the Mantras during recitation.
Until the time of Vyasa the Vedic Mantras were in one body. Vyasa codified them into four — the Rig, Yajur, Sama and the Atharvana — to facilitate easy preservation and teaching. In Vedic tradition it is customary to salute the lineage of preceptors through whom it has been handed down when the Vedas are chanted. There are four sections in each Veda known as the Samhita, Brahmana, Aranyaka and the Upanishad. The first two sections are called Karma kanda as they are ritualistic, and the latter two as Jnana kanda as they deal with spiritual knowledge. The Vedas had a holistic perspective of not only human life but of the entire world,
In the Yajur Veda all the Mantras are in the Samhita section and the Brahmana portion is given to elucidating how to apply these Mantras appropriately for conducting sacrifices. Thus the Karma kanda pertains to performance of rituals and sacrifices by which both worldly material benefits and heavenly pleasure can be obtained. But even heavenly joys are ephemeral as they can be enjoyed only till the merit (Punya) lasts. So there is a logical development next to the Jnana kanda of the Vedas wherein in the Aranyaka and the Upanishad portions, the path to attain eternal bliss (liberation from bondage) is explained in depth.
While the Karma kanda applies to an individual during his life as a student and then as a householder, the Jnana kanda is meant for those who have discharged their worldly obligations and hence can retire to a secluded place (forest in days of yore) to pursue the spiritual path intensively. This stage of life is termed as Vanaprastha.
The Vedas are the foundation of Sanatana Dharma (Hinduism) and they are eternal in nature. They are known as Sruti because they were “heard” by the Rishis during meditation and transmitted from preceptor to disciple orally, and committing them to memory. From the time of Vyasa till recently this method of dissemination was in vogue strictly as the system of writing them down was not allowed to ensure that there will not be any distortion of the “padas” and “swaras” in the Mantras during recitation.
Until the time of Vyasa the Vedic Mantras were in one body. Vyasa codified them into four — the Rig, Yajur, Sama and the Atharvana — to facilitate easy preservation and teaching. In Vedic tradition it is customary to salute the lineage of preceptors through whom it has been handed down when the Vedas are chanted. There are four sections in each Veda known as the Samhita, Brahmana, Aranyaka and the Upanishad. The first two sections are called Karma kanda as they are ritualistic, and the latter two as Jnana kanda as they deal with spiritual knowledge. The Vedas had a holistic perspective of not only human life but of the entire world,
In the Yajur Veda all the Mantras are in the Samhita section and the Brahmana portion is given to elucidating how to apply these Mantras appropriately for conducting sacrifices. Thus the Karma kanda pertains to performance of rituals and sacrifices by which both worldly material benefits and heavenly pleasure can be obtained. But even heavenly joys are ephemeral as they can be enjoyed only till the merit (Punya) lasts. So there is a logical development next to the Jnana kanda of the Vedas wherein in the Aranyaka and the Upanishad portions, the path to attain eternal bliss (liberation from bondage) is explained in depth.
While the Karma kanda applies to an individual during his life as a student and then as a householder, the Jnana kanda is meant for those who have discharged their worldly obligations and hence can retire to a secluded place (forest in days of yore) to pursue the spiritual path intensively. This stage of life is termed as Vanaprastha.
SunTemple Konark
Top of Sun Temple
Stone Carvings
Wheel of ChariotKonark (or Konarak) is a small town in the state of Orissa, India, on the Bay of Bengal, sixty-five kilometres from Bhubaneswar.
Konark is the site of the 13th-century Sun Temple (also known as the Black Pagoda), built in black granite by King Narasimhadeva. The temple is one of the most important Brahman sanctuaries, and is a world heritage site. It takes the form of the chariot of Surya, the sun god, and is heavily decorated with stone carving. The temple is now partly in ruins, and a collection of its sculptures is housed in the Sun Temple Museum, which is run by the Archaeological Survey of India. The poet Rabindranath Tagore wrote of Konark: "here the language of stone surpasses the language of man". Konark is also home to an annual dance festival, held every December, devoted to classical Indian dance forms, including the traditional classical dance of Orissa, odissi.
Konark beach is a popular tourist destination, though the waters are deceptively calm. Its main attraction lies in its views of the temple.
Ganesha & Murugan Palani Dandyudapani Swaminath Swamy
Murugan or Muruka (Tamil: மு௫கன்) is a popular Hindu deity among Tamil Hindus, and is worshipped primarily by South Indians in India and abroad. He is not quite so well-known in other parts of India. Like most Hindu deities, He is known by many other names, including Kārttikeya (meaning 'son of Krittika' ), Arumugam or Shanmukha (meaning 'one with six faces'), Kumāra (meaning 'child or son'), Skanda(meaning 'that which is spilled or oozed, namely seed' in Sanskrit), Subrahmanya, Vēlayuda and Swaminatha. He is the God of war and the patron deity of the Tamil land (Tamil Nadu). According to the Tamil devotional work, Thiruppugazh, "Murugan never hesitates to come to the aid of a devotee when called upon in piety or distress".
The Atharva Veda describes Kumaran as 'Agnibhuh' or son of Agni, the fire god. The Satapatha Brahmana refers to him as the son of Rudra and the ninth form of Agni. The Taittiriya Aranyaka contains the Gayatri mantra for Shanmukha. The Chandogya Upanishad refers to Skanda as the "way that leads to wisdom". The Baudhayana Dharmasutra mentions Skanda as 'Mahasena' and 'Subrahmanya.' The Aranya Parva canto of the Mahabharata relates the legend of Kartikeya Skanda in considerable detail. The Skanda Purana is devoted to the narrative of Kartikeya.
The references to Murugan in Sanskrit literature can thus be traced back to the first millennium BCE. There are references to Subrahmanya in Kautilya's Arthashastra, in the works of Patanjali, in Kalidasa's epic poem the Kumarasambhavam and in the Sanskrit drama Mricchakatika. The Kushanas, who governed from what is today Peshawar, and the Yaudheyas, a republican clan in the Punjab, stuck coins bearing the image of Skanda. The deity was venerated also by the Iskhvakus, an Andhra dynasty, and the Guptas.
The worship of Kumāra was one of the six principal sects of Hinduism at the time of Adi Shankara. The Shanmata system propagated by him included this sect. In many Shiva and Devi temples of Tamil Nadu, Subrahmanya is installed on the left of the main deity.
The Atharva Veda describes Kumaran as 'Agnibhuh' or son of Agni, the fire god. The Satapatha Brahmana refers to him as the son of Rudra and the ninth form of Agni. The Taittiriya Aranyaka contains the Gayatri mantra for Shanmukha. The Chandogya Upanishad refers to Skanda as the "way that leads to wisdom". The Baudhayana Dharmasutra mentions Skanda as 'Mahasena' and 'Subrahmanya.' The Aranya Parva canto of the Mahabharata relates the legend of Kartikeya Skanda in considerable detail. The Skanda Purana is devoted to the narrative of Kartikeya.
The references to Murugan in Sanskrit literature can thus be traced back to the first millennium BCE. There are references to Subrahmanya in Kautilya's Arthashastra, in the works of Patanjali, in Kalidasa's epic poem the Kumarasambhavam and in the Sanskrit drama Mricchakatika. The Kushanas, who governed from what is today Peshawar, and the Yaudheyas, a republican clan in the Punjab, stuck coins bearing the image of Skanda. The deity was venerated also by the Iskhvakus, an Andhra dynasty, and the Guptas.
The worship of Kumāra was one of the six principal sects of Hinduism at the time of Adi Shankara. The Shanmata system propagated by him included this sect. In many Shiva and Devi temples of Tamil Nadu, Subrahmanya is installed on the left of the main deity.
Palani Murugan Temple
the deity of the Tamil Land. Palani (Tiru Avinankudi) is the third Padai Veedu. The temple at Palani is an ancient one, situated at an elevation of 1500 feet above sea level. The deity of Palani is known as Dandayudhapani Swami, the Lord having the Staff in his Hand. The deity at the sanctum sanctorum is made out of an amalgam of nine minerals popularly called Navabashana. The deity is in a standing position with a baton in his hand. He has the look of a person who has renounced all worldly pomp. He has just a loincloth besides the baton. He is a mute messenger of the great precept 'Renounce all to reach Me'. The icon is unique in the whole world. It was made by siddha Bhogar by combining nine poisonous substances (navabashana). Murugan signifies beauty and Lord Murugan of Kurinji land is the god of Beauty and Youth.
Kuladaivam or Family Deity
Madurai VeeranIt is our Hindu (Specially South Indian) Tradition that each family have a family deitiy called KULA DEIVAM. These Kula Deivams are considered as the ANCESTRAL God..meaning our forefathers and relatives have been worshiping that god for ages. It is the unshaken belief of most of the Hindus that these family deities take care of our family and save from all hardships and hindrances. In south u have what is called the "kula deivam' or the ancestral god..meaning our forefathers and relatives have been worshiping that god for ages..Every family has a guardian angel called Kula Deivam (Kulam -- Lineage/Family, Deivam -- God). This in most communities tend to be different from the Hindu Gods that are generally worshiped in a common temple. A temple to a Kula deivam constructed in one's ancestral village/town, will have it as the main deity (Sanctum Sanctorum) while other Gods may also be present in the periphery. The Kula deivam can be formless as well. People who have migrated to other places still visit their ancestral village/town and pay their respects by offerings (animal sacrifices(by some people only) /donations /charity /breaking coconuts) and feasting (called pongal -- which is also the name of Thanksgiving festival and a dish made of rice). Since in most villages, people of the same community tend to be related, everyone will have the same Kula Daivam.People visit the temple of their Kula Deivam every year and make special pujas from their family. Mostly these Kula Deivams would be Marriamman Iyennar type, who are considered the great deities in the villages.About five years back Mani kuttan's father told us about the find of Madurai Veeran stone statue which has been installed at Tirupapalliyur and a poojari takes care of the small temple , the place is on the way to Papanasam from Kumbkonam, the temple has been built with Ramani our cousin and others taking care of the construction and now it is well looked after. The full details of the Maduraiveeran's find and how the same is considered our family deity has to be obtained from Mani, this Kuttan can help find out the details from his father. However our Kuladaivam is the Swamy malai Murugan and the other place mentioned above is not very far off from Swamy malai it can be visited without any problem when any body visits Swamy Malai.
Viswaroopa DarshanamIf we are expected to understand God, then who is better to explain His qualities and characteristics than Himself? So in the Bhagavad-gita, Krishna provides the Self-revelatory truth about His position in His explanations to Arjuna. There are numerous verses in this regard, of which the following are but a few: “And when you have thus learned the truth, you will know that all living beings are but part of Me--and that they are in Me, and are Mine. (4.35) The sages, knowing Me to be the ultimate purpose of all sacrifices and austerities, the Supreme Lord of all planets and demigods, and the benefactor and well-wisher of all living entities, attain peace from the pangs of material miseries. (5.29) Of all that is material and all that is spiritual in this world, know for certain that I am both its origin and dissolution. (7.6) It is I who am the ritual, I the sacrifice, the offering to the ancestors, the healing herb, the transcendental chant... I am the father of this universe, the mother, the support, and the grandsire. I am the object of knowledge, the purifier and the syllable om. I am also the Rig, the Sama, and the Yajur Vedas. I am the goal, the sustainer, the master, the witness, the abode, the refuge and the most dear friend. I am the creation and the annihilation, the basis of everything, the resting place and the eternal seed. (9.16-18) “I am the source of all spiritual and material worlds. Everything emanates from Me. The wise who perfectly know this engage in My devotional service and worship Me with all their hearts. (Bg.10:8)
“I am all devouring death, and I am the generator of all things yet to be. Among women I am fame, fortune, speech, memory, intelligence, faithfulness and patience. (Bg. 10.34) Because I am transcendental, beyond both the fallible and the infallible, and because I am the greatest, I am celebrated both in the world and in the Vedas as the Supreme Person.” (Bg.15.18)
Going on to the Srimad-Bhagavatam, Lord Krishna specifically explains that before, during, and after the universal creation, there is always Himself that exists.
“Brahma it is I, the Personality of Godhead, who was existing before the creation, when there was nothing but Myself. Nor was there the material nature, the cause of this creation. That which you see now is also I, the Personality of Godhead, and after annihilation what remains will also be I, the Supreme Lord.” (Bhag.2.9.33)
“Gold alone is present before its manufacture into gold products, the gold alone remains after the products’ destruction, and the gold alone is the essential reality while it is being utilized under various designations. Similarly, I alone exist before the creation of this universe, after its destruction and during its maintenance.” (Bhag.11.28.19)
“Before the creation of this cosmic manifestation, I alone existed with My specific spiritual potencies. Consciousness was then unmanifested, just as one’s consciousness is unmanifested during the time of sleep. I am the reservoir of unlimited potency, and therefore I am known as unlimited or all-pervading. From My material energy the cosmic manifestation appeared within Me, and in this universal manifestation appeared the chief being, Lord Brahma, who is your source and is not born of a material mother.” (Bhag.6.4.47-48)
“Fools deride Me when I descend in the human form. They do not know My transcendental nature and My supreme dominion over all that be.” (Bg.9.11)
“Unintelligent men, who know Me not, think that I have assumed this form and personality. Due to their small knowledge, they do not know My higher nature, which is changeless and supreme. I am never manifest to the foolish and unintelligent. For them I am covered by My eternal creative potency [yoga-maya]; and so the deluded world knows Me not, who am unborn and infallible. A Arjuna, as the Supreme Personality of Godhead, I know everything that has happened in the past, all that is happening in the present, and all things that are yet to come. I also know all living entities; but Me no one knows.” (Bg.7.24-26)
Lord Krishna also explains that he is the Supersoul of each and every living being, who exist only because of Him. He also establishes that He is the spiritual sound vibrations that can be chanted, as well as the forms of the Deities that we can see. “All living beings, moving and nonmoving, are My expansions and are separate from Me. I am the Supersoul of all living beings, who exist because I manifest them. I am the form of the transcendental vibrations like omkara and Hare Krishna Hare Rama, and I am the Supreme Absolute Truth. These two forms of Mine--namely the transcendental sound and the eternally blissful spiritual form of the Deity, are My eternal forms; they are not material.” (Bhag.6.16.51)
“My dear Uddhava, I am the cause, protector and the Lord of all mystic perfections, of the yoga system, of analytical knowledge, of pure activity and of the community of learned Vedic teachers. Just as the same material elements exist within and outside of all material bodies, similarly, I cannot be covered by anything else. I exist within everything as the Supersoul and outside of everything in My all-pervading feature.” (Bhag.11.15.35-36)
Lord Krishna goes on to explain how He is perceived by different people in different ways. “When there is agitation and interaction of the material modes of nature, the living entities then describe Me in various ways such as all-powerful time, the Self, Vedic knowledge, the universe, one’s own nature, religious ceremonies and so on.” (Bhag.11.10.34)
However, when a person reaches the vision of the Supreme by the process of Self-realization, which takes him or her above the influence of the material modes, the experience is one and the same. Then there is no more confusion about what is or what is not the highest level of spiritual realization.
In conclusion Krishna explains, “Know that all opulent, beautiful and glorious creations spring from but a spark of My splendour. But what need is there, Arjuna, for all this detailed knowledge? With a single fragment of Myself I pervade and support this entire universe.” (Bg.10:41-42)
“I am all devouring death, and I am the generator of all things yet to be. Among women I am fame, fortune, speech, memory, intelligence, faithfulness and patience. (Bg. 10.34) Because I am transcendental, beyond both the fallible and the infallible, and because I am the greatest, I am celebrated both in the world and in the Vedas as the Supreme Person.” (Bg.15.18)
Going on to the Srimad-Bhagavatam, Lord Krishna specifically explains that before, during, and after the universal creation, there is always Himself that exists.
“Brahma it is I, the Personality of Godhead, who was existing before the creation, when there was nothing but Myself. Nor was there the material nature, the cause of this creation. That which you see now is also I, the Personality of Godhead, and after annihilation what remains will also be I, the Supreme Lord.” (Bhag.2.9.33)
“Gold alone is present before its manufacture into gold products, the gold alone remains after the products’ destruction, and the gold alone is the essential reality while it is being utilized under various designations. Similarly, I alone exist before the creation of this universe, after its destruction and during its maintenance.” (Bhag.11.28.19)
“Before the creation of this cosmic manifestation, I alone existed with My specific spiritual potencies. Consciousness was then unmanifested, just as one’s consciousness is unmanifested during the time of sleep. I am the reservoir of unlimited potency, and therefore I am known as unlimited or all-pervading. From My material energy the cosmic manifestation appeared within Me, and in this universal manifestation appeared the chief being, Lord Brahma, who is your source and is not born of a material mother.” (Bhag.6.4.47-48)
“Fools deride Me when I descend in the human form. They do not know My transcendental nature and My supreme dominion over all that be.” (Bg.9.11)
“Unintelligent men, who know Me not, think that I have assumed this form and personality. Due to their small knowledge, they do not know My higher nature, which is changeless and supreme. I am never manifest to the foolish and unintelligent. For them I am covered by My eternal creative potency [yoga-maya]; and so the deluded world knows Me not, who am unborn and infallible. A Arjuna, as the Supreme Personality of Godhead, I know everything that has happened in the past, all that is happening in the present, and all things that are yet to come. I also know all living entities; but Me no one knows.” (Bg.7.24-26)
Lord Krishna also explains that he is the Supersoul of each and every living being, who exist only because of Him. He also establishes that He is the spiritual sound vibrations that can be chanted, as well as the forms of the Deities that we can see. “All living beings, moving and nonmoving, are My expansions and are separate from Me. I am the Supersoul of all living beings, who exist because I manifest them. I am the form of the transcendental vibrations like omkara and Hare Krishna Hare Rama, and I am the Supreme Absolute Truth. These two forms of Mine--namely the transcendental sound and the eternally blissful spiritual form of the Deity, are My eternal forms; they are not material.” (Bhag.6.16.51)
“My dear Uddhava, I am the cause, protector and the Lord of all mystic perfections, of the yoga system, of analytical knowledge, of pure activity and of the community of learned Vedic teachers. Just as the same material elements exist within and outside of all material bodies, similarly, I cannot be covered by anything else. I exist within everything as the Supersoul and outside of everything in My all-pervading feature.” (Bhag.11.15.35-36)
Lord Krishna goes on to explain how He is perceived by different people in different ways. “When there is agitation and interaction of the material modes of nature, the living entities then describe Me in various ways such as all-powerful time, the Self, Vedic knowledge, the universe, one’s own nature, religious ceremonies and so on.” (Bhag.11.10.34)
However, when a person reaches the vision of the Supreme by the process of Self-realization, which takes him or her above the influence of the material modes, the experience is one and the same. Then there is no more confusion about what is or what is not the highest level of spiritual realization.
In conclusion Krishna explains, “Know that all opulent, beautiful and glorious creations spring from but a spark of My splendour. But what need is there, Arjuna, for all this detailed knowledge? With a single fragment of Myself I pervade and support this entire universe.” (Bg.10:41-42)
Krishna Preaching Arjuna
Vishnu Sahasranamam
Vishnu Sahasranamam (Sa-ha-sthra) is another great composition in theHindu literature by "Grandsire" Bhishma, the senior most member of the Kaurava race in Mahabharata. In the decisive battle that ensues between the Pandavas and Kauravas in this epic, the legandary Bhishma puts up achivalrous fight against the heroic Arjuna, the master archer of thePandavas but is defeated in the end and lays on a bed of arrows ("saratharpa") waiting for an auspicious moment to breathe his last. It is then that Lord Krishna unfolds himself in his universal form ("Vishwarupa") and Bhishma sings 1000 names in the Lord's praise that came to be known as Vishnu Sahasranamam. The lyrics are read as a poem or as "namavali" (literally means name calling). The names may not be distinguished in the poem form but come up individually in "namavali".
Temples all across the country (India and US) have devotees that chantVishnu Sahasranamam on a daily or weekly basis. There are cassettes and books available if you are interested.
Vishnu Sahasranamam (Sa-ha-sthra) is another great composition in theHindu literature by "Grandsire" Bhishma, the senior most member of the Kaurava race in Mahabharata. In the decisive battle that ensues between the Pandavas and Kauravas in this epic, the legandary Bhishma puts up achivalrous fight against the heroic Arjuna, the master archer of thePandavas but is defeated in the end and lays on a bed of arrows ("saratharpa") waiting for an auspicious moment to breathe his last. It is then that Lord Krishna unfolds himself in his universal form ("Vishwarupa") and Bhishma sings 1000 names in the Lord's praise that came to be known as Vishnu Sahasranamam. The lyrics are read as a poem or as "namavali" (literally means name calling). The names may not be distinguished in the poem form but come up individually in "namavali".
Temples all across the country (India and US) have devotees that chantVishnu Sahasranamam on a daily or weekly basis. There are cassettes and books available if you are interested.
Removal of ignoranceIn spiritual parlance, the term knowledge (Jnana) carries a profound connotation as it signifies becoming aware of the ultimate truth of the cosmic self that remains hidden because of the veil of ignorance. This realisation bestows spiritual freedom to the self. The entire universe is limited when compared with the infinitude of the Absolute Truth. All the human faculties including the senses, mind, intellect, etc., are subject to limited functioning within the confines of the world. Even the scriptures are inadequate in their range and use and fall short when attempting to describe its transcendental nature. The Svetasvatara Upanishad states that this reality is all encompassing, complete and also the embodiment of bliss and can be discovered only by penetrating the veil of ignorance enveloping it. Once this is known all bondages fall off.
That the main cause of all bondage is the sense of agency that attaches itself to an individual’s actions and experiences. The thoughts that “I am the doer” or “I am the experiencer” are the basic bonds limiting the individual and leading to further bondage. The mind is responsible for this restricted view of life.
A Jivatma obtains human birth for fulfilment of desires and when desires increase, the bondage of several births continues. When thus the Jivatma gets entrenched in worldly concerns with a sense of possessiveness, it forgets its moorings. It subjects itself to likes and dislikes towards objects and people that motivate one’s actions and the consequences of actions have to be met in due course. It is not easy to renounce these wrong notions and misconceptions that tie us down to worldly life.
The self has to understand that there is no bondage at all if the sense of possessiveness of the self to worldly objects is shed. The Upanishads say that what one should cling on to is one’s self alone. Valour lies in the ability to emphasise one’s spiritual goal. If one’s spiritual leanings are more defined in the present birth, it is likely that one is born in better circumstances and gets the opportunity to become a realised soul in gradual stages.
Sandhyavandanam
Prayers at Sandhya time are called "Sandhyavandanam" .The main objective of Sandhyavandanam is to avail benefits of Sandhya for an individual. The early morning it is pratah sandhya and in the evening it is sayam sandhya and in the noon it is called the Madhyanikham meaning the mid day.
Vedic References
References are there regarding 'Sandhyavandanam' in Thaithria , Ishavasya and Chandogya Upanishads. They all bring out the importance of offering 'Arghya' meditating on 'Adithya'. This form of worship will help an individual to acquire the qualities of 'Adithya'- namely lustrous and healthy body and mind , high intellect with grasping power , high intuition , memory etc.
Chandogya Upanishads brings out also the importance of worshipping 'Adithya' through Gayathri Hyms
Abhivadye is salutions to the elderly considering them to be the God or Godesses seeking their blessings, informing them about your gotra the three rishies you follow and lastly your name.
Abhivadaye (Vaisvamitra, Aghamarsana, Kausika, traya- ) arseya pravaranvita (Kaushiks) gotrah, (Apastamba) sutrah, (Yajuh) sakhadhyayi, sri (Your name) namaham asmi bhoh
Meaning 18O all-formed Devi, I salute your lotus feet. I am born in the gotrah which has (Visvamitra, Aghamarsana, Kausika) rsi-triad as the patriarchs. I follow the (Apastamba) sutra and study (Yajur) Veda. I am called Sri (Your name).
rajan kulena vrttena svadhyayena shrutena vabrahmanyam kenabhavati prabruhyetatsu nishcitamKing, how does one become a Brahmin: by birth? character? study of the Vedas? education? Tell me precisely.shrnu yaksha kulam tata nasvadhyayo nacashrutamkaranam hi dvijatve ca vrttameva na samshayha
Listen, Yaksha, it is neither birth nor education, nor even the studyof the Vedas. Without doubt, it is character alone that marks a Brahmin.
Yudhishthira's answer is crisp, clear and unambiguous when he replies, 'Na samshayaha ... there is no doubt about it: it is not birth, it is not education, it is not the study of the Vedas but it is vritta (character) alone that determines a Brahmin."
What is Yudhishthira's definition of character? He has already answered the same question in a previous passage in the Mahabharata, the dialogue with King Nahusha: "He is known as a Brahmin ... in whom truthfulness, liberality, patience, deportment, mildness, self control, and compassion are found. And he may gain knowledge of the Supreme Brahman, beyond happiness and unhappiness ... on reaching which they grieve no more." The long list of attributes may be looked upon as components of character.
This inquiry and answer ought to be adequate to clear the great disagreement in regard to caste. Swami Vivekananda in his lecture on "The Mission of the Vedanta" declares that "Our ideal is the Brahmin of the spiritual culture and renunciation ... I mean the Brahmin idealness in which worldliness is altogether absent and true wisdom is abundantly present. That is the ideal of the Hindu race."
Avaniavittam@ River sideCome Aavani and the Hindu Brahmin community of India will be busy with preparations for the important festival, Aavani Avittam. Popularly known thus, the festival is called "Upaakarmam" in Sanskrit.
According to Hindu tradition, a boy has to be introduced to the rites of religion by means of the poonool (thread) ceremony or "Upanayanam" when he turns 7. His first Veda classes would start on the auspicious day of Sravana Pournami and continue till the first pournami of Thai Maasam. The lad cannot learn fresh Vedas till the next Sravana Pournami and has to practice all that he has been taught so far. This is known as vedarambam or vedosthsarjanam.
According to Hindu scriptures, as this could be done only during certain junctures, the upakarma has to be performed every year. Thus, every year on Aavani Avittam, the poonool or sacred thread is changed anew, along with the chanting of mantras. This ceremony can be performed not just by Brahmins but also by the Kshatriya and Vaisya communities.
Aavani Avittam isn't just a ceremony to change the sacred thread (poonool) alone. The rituals of Kaamokaarsheeth Japam, Gaandarishi Tharpanam and Gayathri Japam are very important as well. To perform the Kaamokaarsheeth Japam, one has to chant the mantra "Kaamokaarsheen, Manyu rakaar sheeth", 1,008 times. By chanting this, one begs forgiveness from the Lord by saying "I have succumbed to lust and anger and have slipped from my duties".
The three vedas of Rig, Yajur and Sama and their subsects have many acharyas who follow these Vedas. They are known as Gaandarishis. The ritual that is done to pay obeisance to them is only Gaandarishi tharpanam. The gayathri mantra is chanted 108 times to wash away the sins committed by a person, if any mistakes have been committed during his veda induction.
Living in this fast paced world, many have forgotten the reasons behind these rituals and Aavani Avittam has become just a duty to be carried out. Many of our people seem to forgotten the significance behind these ceremonies. According to the Vedas, the upanayanam is applicable to Kshatriyas and Vaisyas also and not just Brahmins. The word "upanayanam" means "take closer". By teaching a lad the gayathri mantra and putting on him the sacred thread of yagnyopaveedham, one is actually taking him close to Brahman. From that day on, he is deemed fit to learn the vedas and practice vedic rites.
The poonool thread yagnyopaveetham means "brahma soothram". The ritual of upanayanam, actually begins with the gayathri mantra. These two are inseparable. The 3 stages as chanted in the Gayathri "thatsa vithurvarenyam,bargo devasya dhee mahidiyo yonah prachodayath",denote the three strands of thread of the poonool. Similarly, the gayathri starts with the pranava mantra "Om" and continues as "bhoor bhuva suvaha". This is called "Vyahruthi". To denote these, the poonool has three knots, brahma granthi, vishnu granti and rudra granti.
Brahmacharis (bachelors) are made to wear the poonool thread with three strands. After marriage, the number of strands are increased.
According to the Gayathri, the nine strands of the poonool signify1. Knowledge about the Aathma2. Procurement of skills3. Achieving individual greatness4. Purity5. A divine mind6. Honesty7. Wisdom8. Humility9. Service
According to Hindu tradition, a boy has to be introduced to the rites of religion by means of the poonool (thread) ceremony or "Upanayanam" when he turns 7. His first Veda classes would start on the auspicious day of Sravana Pournami and continue till the first pournami of Thai Maasam. The lad cannot learn fresh Vedas till the next Sravana Pournami and has to practice all that he has been taught so far. This is known as vedarambam or vedosthsarjanam.
According to Hindu scriptures, as this could be done only during certain junctures, the upakarma has to be performed every year. Thus, every year on Aavani Avittam, the poonool or sacred thread is changed anew, along with the chanting of mantras. This ceremony can be performed not just by Brahmins but also by the Kshatriya and Vaisya communities.
Aavani Avittam isn't just a ceremony to change the sacred thread (poonool) alone. The rituals of Kaamokaarsheeth Japam, Gaandarishi Tharpanam and Gayathri Japam are very important as well. To perform the Kaamokaarsheeth Japam, one has to chant the mantra "Kaamokaarsheen, Manyu rakaar sheeth", 1,008 times. By chanting this, one begs forgiveness from the Lord by saying "I have succumbed to lust and anger and have slipped from my duties".
The three vedas of Rig, Yajur and Sama and their subsects have many acharyas who follow these Vedas. They are known as Gaandarishis. The ritual that is done to pay obeisance to them is only Gaandarishi tharpanam. The gayathri mantra is chanted 108 times to wash away the sins committed by a person, if any mistakes have been committed during his veda induction.
Living in this fast paced world, many have forgotten the reasons behind these rituals and Aavani Avittam has become just a duty to be carried out. Many of our people seem to forgotten the significance behind these ceremonies. According to the Vedas, the upanayanam is applicable to Kshatriyas and Vaisyas also and not just Brahmins. The word "upanayanam" means "take closer". By teaching a lad the gayathri mantra and putting on him the sacred thread of yagnyopaveedham, one is actually taking him close to Brahman. From that day on, he is deemed fit to learn the vedas and practice vedic rites.
The poonool thread yagnyopaveetham means "brahma soothram". The ritual of upanayanam, actually begins with the gayathri mantra. These two are inseparable. The 3 stages as chanted in the Gayathri "thatsa vithurvarenyam,bargo devasya dhee mahidiyo yonah prachodayath",denote the three strands of thread of the poonool. Similarly, the gayathri starts with the pranava mantra "Om" and continues as "bhoor bhuva suvaha". This is called "Vyahruthi". To denote these, the poonool has three knots, brahma granthi, vishnu granti and rudra granti.
Brahmacharis (bachelors) are made to wear the poonool thread with three strands. After marriage, the number of strands are increased.
According to the Gayathri, the nine strands of the poonool signify1. Knowledge about the Aathma2. Procurement of skills3. Achieving individual greatness4. Purity5. A divine mind6. Honesty7. Wisdom8. Humility9. Service
We shall post the significance of Sandhya vandanam and Abhivadeye. In these posting we shall also post the true brahmin not necessarily he should be a born one.
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