- By M. M. Divakaran
Makar Sankranti is one of the most auspicious day for the Hindus, and is celebrated it in almost all parts in India with great devotion. The time when the sun changes direction from one constellation (of the zodiac) to another is known as Sankranti. The transition of the Sun from Sagittarius to Capricorn during the winter solstice in the northern hemisphere (Uttarayana i.e Makara Raasi) is known as Makar sankranti. From this day begins the six-month long Uttarayana, considered very auspicious day that falls on 14th January every year. Makar Sankranti is celebrated in the Hindu Calendar month of Magha and it is also known as Makara, or Uttarayana, Sankranti, or Lohri in the North, and as Pongal in Telugu and Tamil in the South.
In Kerala Sabarimala Makaravilakku festival is celebrated on this day. Sri Dharma Sasta (Lord Ayyappa) had his Avataaram (birth) on Saturday, Maargazi Panchami in Uttara Nakshatram. On the day of Makara Sankranti after the Deeparathana in the evening an unique flame appears three times on the horizon in the north-eastern side of the Ponnambalamedu an adjacent mountain top called Kantamala. This is called Makara Jyoti. At that time an unique Star glitters in the sky as well. This is known as Makara Nakshatra or Makara Star.
There is a Sankranti every month when the sun passes from one zodiac to the next zodiac. Accordingly there are twelve signs of the zodiac, and thus there are twelve sankrantis as well. Each of these sankranti has its own relative importance but two of these are more important - the Mesh (Aries) Sankranti and the most important on Makar (Capricorn) Sankranti. At Sankranti time great significance is attached to Ganga Snaan (bathing in river Ganga) and Surya Puja (worshipping the Sun God).
The grandfather Bhishma of Mahabharata chose to die during this Uttarayana period. Bhishma fell to the arrows of Arjun. With his boon to choose the time of his death, he waited on a bed of arrows to depart from this world only during this period. It is believed that those who die in this Uttarayana period will go to heaven.
According to Hindu mythology the Sun stands for knowledge, spiritual light and wisdom. Makara Shankranti signifies that we should turn away from the darkness to light and begin to joyously let the light within us shine brighter and brighter. We should gradually begin to grow in purity, wisdom, and knowledge, even as the sun does from this day.
On this day as per the legends Sun visits the house of his son Shani, who is the devotee of Makara Raasi. This father and son do not get in good sound, but inspite of any difference between each other the Sun makes it a point to meet each other on this day. In fact, father himself comes to his son's house for a month. This day symbolised the significance of special relationship of Sun and Shani. It was on this day when Lord Vishnu ended the ever increasing terrorism of the Asuras by finishing them off and burying their heads under the Mandara Parvat so that this auspicious occasion represents the end of negativities and beginning of a good era of righteous and living happily.
Bhagirath did great Tapasya to bring Ganga down on the earth for the redemption of 60,000 sons of Sagar, who were burnt to ashes at the Kapil Muni's Ashram. It was on this day that Bhagirath finally did tarpan with the Ganga water for his ancestors and thereby liberated them from the curse. After visiting the Patala for the redemption of the curse of Bhagirath's ancestors Ganga finally merged in the Sagar. Every year on this day a grand Ganga Sagar Mela is organised at the confluence of River Ganges and the Bay of Bengal. Lakhs of devotee take snaan and do tarpan for their ancestors.
From Makar Sankranti onwards when the sun is travelling northwards, too many auspicious things start happening. Climate and atmosphere improve. It is believed that the Children born during this period are naturally progressive, well mannered and pleasant. Also it is believed that the people who expire during the period of Utharaayan their departed soul will go to Heaven.
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Friday, 20 November 2009
10. Lord Ayyappa: HARIVARAASANAM VISWAMOHANAM and its meaning
SWAMIYE SARANAM AYYAPPA
HARIVARAASANAM VISWAMOHANAM …..
(Harivaraasanam…, the soothing Keertanam (Urakkupaattu) is recited at Sabarimala just prior to closing of Sreekovil at night before Lord Dharma Sastha (Ayyappa) goes to sleep. This Keertanam is taken from the book “Sasthasthuthi Kadambham” written by Kumbhakkudi Kulathur Ayyar in 1955. Harivaraasanam which contains 8 verses is also known as “Sri HariharaathmajakaAshtakam”.)
(1) Harivaraasanam Viswamohanam
Haridhadheeswaram Araadhyapaathukam
Arivimardhanam Nithyanarthanam
Hariharaathmajam Devamaashraye
[Saranam Ayyappa Swami Saranam Ayyappa….
Saranam Ayyappa Swami Saranam Ayyappa…]
Meaning: He who reposes in the tranquil yogic posture of Harivaraasanam,
He whose beauty enchants the whole universe,
He who is the essence of Hari’s grace,
He whose holy feet are worshipped,
He who destroys the inimical mental trends that affect the devotees,
He who daily engages in the eternal cosmic dance,
Son of Hari and Hara (Vishnu & Shiva), I take refuge in You.
My refuge is in you Ayyappa, My refuge is in you Ayyappa.
(2) Saranakeerthanam Sakthamaanasam
Bharanalolupam Narthanaalasam
Arunabhaasuram Bhoothanaayakam
Hariharathmajam Devamaashraye
[Saranam Ayyappa Swami Saranam Ayyappa….
Saranam Ayyappa Swami Saranam Ayyappa…]
Meanining: He who likes the songs (Saranakeerthanam) of refuge,
He who is the source of power of mind,
He who is the great ruler of entire universe,
He who loves cosmic dance,
He who shines like the rising sun,
He who is the king of all beings,
Son of Hari and Hara, I take refuge in You.
My refuge is in you Ayyappa, My refuge is in you Ayyappa.
(3) Pranayasathyakam Praananaayakam
Pranathakalpakam Suprabhaanjitham
Pranavamanthiram Keerthanapriyam
Hariharathmajam Devamaashraye
[Saranam Ayyappa Swami Saranam Ayyappa….
Saranam Ayyappa Swami Saranam Ayyappa…]
Meaning: He whose soul is supreme truth,
He who is the darling of all souls,
He who created the entire universe,
He who shines with a glittering Halo,
He who is the temple of Pranavam - “OM”,
He who loves devotional songs,
Son of Hari and Hara, I take refuge in You.
My refuge is in you Ayyappa, My refuge is in you Ayyappa.
(4) Thuragavaahanam Sundaraananam
Varagadhaayudham Devavarnnitham
Gurukrupaakaram Keerthanapriyam
Hariharathmajam Devamaashraye
[Saranam Ayyappa Swami Saranam Ayyappa….
Saranam Ayyappa Swami Saranam Ayyappa…]
Meaning: He who rides on the horse,
He who has pretty face,
He who holds the blessed mace called Varagada as weapon,
He who is extolled by the Devas (Gods),
He who bestows Divine Grace as the Supreme Guru,
He who loves devotional songs,
Son of Hari and Hara, I take refuge in You.
My refuge is in you Ayyappa, My refuge is in you Ayyappa.
(5) Thribbhuvanaarchitham Devathathmakam
Thrinayanam Prabhum Divyadhesikam
Thridhasapoojitham Chinthithapradham
Hariharathmajam Devamaashraye
[Saranam Ayyappa Swami Saranam Ayyappa….
Saranam Ayyappa Swami Saranam Ayyappa…]
Meanining: He who is worshipped by the three worlds,
He who is the Supreme Divinity of all Devas,
He who is the Master of three eyes (Shiva),
He who shines with Divine Splendour,
He who is worshipped three times a day,
He who fulfills thoughts and wishes,
Son of Hari and Hara, I take refuge in You.
My refuge is in you Ayyappa, My refuge is in you Ayyappa.
(6) Bhayabhayaavaham Bhaavukaavaham
Bhuvanamohanam Bhoothibhooshanam
Dhavalavaahanam Divyavaaranam
Hariharaathmajam Devamaashraye
[Saranam Ayyappa Swami Saranam Ayyappa….
Saranam Ayyappa Swami Saranam Ayyappa…]
Meaning: He who destroys fears and pains of worldly life,
He who brings prosperity and goodness,
He who is enchanter of whole universe,
He who wears holy ash as ornament,
He who rides on a white divine elephant,
Son of Hari and Hara, I take refuge in You.
My refuge is in you Ayyappa, My refuge is in you Ayyappa.
(7) Kalamrudhusmitham Suntharaananam
Kalabhakomalam Gaathramohanam
Kalabhakesari Vaajivaahanam
Hariharathmajam Devamaashraye
[Saranam Ayyappa Swami Saranam Ayyappa….
Saranam Ayyappa Swami Saranam Ayyappa…]
Meaning: He who blesses with enchanting smile,
He who has very pretty face,
He who is adorned by sandal paste,
He who has a pretty body,
He who is like a lion to the elephant,
He who rides on the horse,
Son of Hari and Hara, I take refuge in You.
My refuge is in you Ayyappa, My refuge is in you Ayyappa.
(8) Srithajanapriyam Chinthithapradham
Sruthivibhooshanam Saathujeevanam
Sruthimanoharam Geethalaalasam
Hariharathmajam Devamaashraye
[Saranam Ayyappa Swami Saranam Ayyappa….
Saranam Ayyappa Swami Saranam Ayyappa…]
Meaning: He who is dear to all devotees,
He who fulfills thoughts and wishes,
He who is praised by Sruthis / Vedas,
He who blesses life of ascetics,
He who is the delightful essence of Vedas,
He who enjoys divine hymns and music,
Son of Hari and Hara, I take refuge in You.
My refuge is in you Ayyappa, My refuge is in you Ayyappa.
-----------------------------------------
Hard copy distributed by M. M. Divakaran in November 2007
Systems Research Institute
17-A Gultekdi, Pune-411 037
Tel: (020) 2426-0323 / 2426-5431
E-mail: mm_divakaran@yahoo.com
--------------------------------------
=================================================================
HARIVARAASANAM VISWAMOHANAM …..
(Harivaraasanam…, the soothing Keertanam (Urakkupaattu) is recited at Sabarimala just prior to closing of Sreekovil at night before Lord Dharma Sastha (Ayyappa) goes to sleep. This Keertanam is taken from the book “Sasthasthuthi Kadambham” written by Kumbhakkudi Kulathur Ayyar in 1955. Harivaraasanam which contains 8 verses is also known as “Sri HariharaathmajakaAshtakam”.)
(1) Harivaraasanam Viswamohanam
Haridhadheeswaram Araadhyapaathukam
Arivimardhanam Nithyanarthanam
Hariharaathmajam Devamaashraye
[Saranam Ayyappa Swami Saranam Ayyappa….
Saranam Ayyappa Swami Saranam Ayyappa…]
Meaning: He who reposes in the tranquil yogic posture of Harivaraasanam,
He whose beauty enchants the whole universe,
He who is the essence of Hari’s grace,
He whose holy feet are worshipped,
He who destroys the inimical mental trends that affect the devotees,
He who daily engages in the eternal cosmic dance,
Son of Hari and Hara (Vishnu & Shiva), I take refuge in You.
My refuge is in you Ayyappa, My refuge is in you Ayyappa.
(2) Saranakeerthanam Sakthamaanasam
Bharanalolupam Narthanaalasam
Arunabhaasuram Bhoothanaayakam
Hariharathmajam Devamaashraye
[Saranam Ayyappa Swami Saranam Ayyappa….
Saranam Ayyappa Swami Saranam Ayyappa…]
Meanining: He who likes the songs (Saranakeerthanam) of refuge,
He who is the source of power of mind,
He who is the great ruler of entire universe,
He who loves cosmic dance,
He who shines like the rising sun,
He who is the king of all beings,
Son of Hari and Hara, I take refuge in You.
My refuge is in you Ayyappa, My refuge is in you Ayyappa.
(3) Pranayasathyakam Praananaayakam
Pranathakalpakam Suprabhaanjitham
Pranavamanthiram Keerthanapriyam
Hariharathmajam Devamaashraye
[Saranam Ayyappa Swami Saranam Ayyappa….
Saranam Ayyappa Swami Saranam Ayyappa…]
Meaning: He whose soul is supreme truth,
He who is the darling of all souls,
He who created the entire universe,
He who shines with a glittering Halo,
He who is the temple of Pranavam - “OM”,
He who loves devotional songs,
Son of Hari and Hara, I take refuge in You.
My refuge is in you Ayyappa, My refuge is in you Ayyappa.
(4) Thuragavaahanam Sundaraananam
Varagadhaayudham Devavarnnitham
Gurukrupaakaram Keerthanapriyam
Hariharathmajam Devamaashraye
[Saranam Ayyappa Swami Saranam Ayyappa….
Saranam Ayyappa Swami Saranam Ayyappa…]
Meaning: He who rides on the horse,
He who has pretty face,
He who holds the blessed mace called Varagada as weapon,
He who is extolled by the Devas (Gods),
He who bestows Divine Grace as the Supreme Guru,
He who loves devotional songs,
Son of Hari and Hara, I take refuge in You.
My refuge is in you Ayyappa, My refuge is in you Ayyappa.
(5) Thribbhuvanaarchitham Devathathmakam
Thrinayanam Prabhum Divyadhesikam
Thridhasapoojitham Chinthithapradham
Hariharathmajam Devamaashraye
[Saranam Ayyappa Swami Saranam Ayyappa….
Saranam Ayyappa Swami Saranam Ayyappa…]
Meanining: He who is worshipped by the three worlds,
He who is the Supreme Divinity of all Devas,
He who is the Master of three eyes (Shiva),
He who shines with Divine Splendour,
He who is worshipped three times a day,
He who fulfills thoughts and wishes,
Son of Hari and Hara, I take refuge in You.
My refuge is in you Ayyappa, My refuge is in you Ayyappa.
(6) Bhayabhayaavaham Bhaavukaavaham
Bhuvanamohanam Bhoothibhooshanam
Dhavalavaahanam Divyavaaranam
Hariharaathmajam Devamaashraye
[Saranam Ayyappa Swami Saranam Ayyappa….
Saranam Ayyappa Swami Saranam Ayyappa…]
Meaning: He who destroys fears and pains of worldly life,
He who brings prosperity and goodness,
He who is enchanter of whole universe,
He who wears holy ash as ornament,
He who rides on a white divine elephant,
Son of Hari and Hara, I take refuge in You.
My refuge is in you Ayyappa, My refuge is in you Ayyappa.
(7) Kalamrudhusmitham Suntharaananam
Kalabhakomalam Gaathramohanam
Kalabhakesari Vaajivaahanam
Hariharathmajam Devamaashraye
[Saranam Ayyappa Swami Saranam Ayyappa….
Saranam Ayyappa Swami Saranam Ayyappa…]
Meaning: He who blesses with enchanting smile,
He who has very pretty face,
He who is adorned by sandal paste,
He who has a pretty body,
He who is like a lion to the elephant,
He who rides on the horse,
Son of Hari and Hara, I take refuge in You.
My refuge is in you Ayyappa, My refuge is in you Ayyappa.
(8) Srithajanapriyam Chinthithapradham
Sruthivibhooshanam Saathujeevanam
Sruthimanoharam Geethalaalasam
Hariharathmajam Devamaashraye
[Saranam Ayyappa Swami Saranam Ayyappa….
Saranam Ayyappa Swami Saranam Ayyappa…]
Meaning: He who is dear to all devotees,
He who fulfills thoughts and wishes,
He who is praised by Sruthis / Vedas,
He who blesses life of ascetics,
He who is the delightful essence of Vedas,
He who enjoys divine hymns and music,
Son of Hari and Hara, I take refuge in You.
My refuge is in you Ayyappa, My refuge is in you Ayyappa.
-----------------------------------------
Hard copy distributed by M. M. Divakaran in November 2007
Systems Research Institute
17-A Gultekdi, Pune-411 037
Tel: (020) 2426-0323 / 2426-5431
E-mail: mm_divakaran@yahoo.com
--------------------------------------
=================================================================
9. SABARIMALA: A MIRACLE PLACE
by M. M. DIVAKARAN
Most believers of Lord Ayyappa feel that they should go to Sabarimala darshan at least once in their life time to fulfill a sacred duty. Sabarimala Shri Dharma Sasta (Lord Ayyappa) temple is situated of Pathanamthitta District in Kerala and is 1556 feet above sea level, which is surrounded by 18 holy hills. Temple stands 25 feet height from the ground level. Every year Mandala-Makaravilakku festival commences on 16th November and ends on January 14th.
Sabarimala is named after Sabari, a tribal woman, mentioned in the Ramayana, who did thapas on Sabari hill and attained salvation after her meeting with Shri Ram. As per the legend Ayyappa is the son of Vishnu (Hari) and Shiva (Hara) when Vishnu assumed the form of Mohini, so Ayyappa is known as Hariharaputhran. Ayyappa is also regarded as the incarnation of Dharma Sastha (one who preaches and upholds Dharma). Historically, Ayyappa was an adopted prince of Raja of Pandalam. Historians say that the idol of Ayyappa has great similarity to the idol of Buddha in the form and gestures and chanting of “Swamiye Saranam Ayyappa” is also to be an adaptation of “Buddham Saranam Gachhami”. There is mention about Bhoothanatha/Sastha in Brahmapurana and the name of Sasta occurs in Mahabharata also. As Ayyappa is `Brahmachari’ women under the age group of 10 to 50 are not allowed to climb up the Pathinettampadi (Holy Eighteen Steps). Holy Eighteen Steps represent 18 holy hills in the `Poonkavanam' (Holy Forest), 18 Puranas, 18 Chapters of Bhagavad Gita. Kurukshetra war lasted for 18 days. It is also linked with 5 Indriyas, 8 Ragas, 3 Gunas and 2 Vasanas.
On the eve of the pilgrimage, during a special ceremony called kettumurrukku held at home in a pandal made of banana trees and coconut leaves, the pilgrim prepares his headload known as irumudi which is a cotton bag with two compartments. The front part of the irumudi contains a coconut filled with pure melted ghee from cow's milk which is the main offering to the Lord Ayyappa. The back part of the bag contains other items - say from salt to camphor!
After the hazardous 6-km walking on the forest road from Pamba, Neelimala breaks the devotee breaks a coconut carried in the irumudi before climbing on to the pathinettampadi (Eighteen Golden Steps). Breaking of the coconut in itself is a spiritual act - the shell of the coconut represents the material body and kernel, the immaterial; the water represents the soul. On reaching the 18th steps, the devotee realises the meaning of "Thathwamasi" - That You Are.
Sabarimala was once under the regime of the Pandalam dynasty. So there can be a mythical history for Sabarimala of Ayyappa and Pandalam dynasty. Ancestors of the Pandalam Royal family came to Kerala in Malayalam Era 79 (904 AD) from Madurai in Tamil Nadu. They fled from Madurai following the threat to their lives posed by intrigue of their own ministers. On reaching Pandalam after several sojourns en route, the family was helped by rulers of Venad to settle down. One group settled down in Punjar (Kottayam District) and the other in Pandalam. The then ruler of Venad helped them establish the Kingdom of Pandalam. The royal family of Pandalam belongs to the 'Bhargava Gothra' while other Kshatriya families in Kerala belong to the 'Viswamithra Gothra'. Secularism was one of the prime principles of Pandalam dynasty. The period of Ayyappa is considered to be somewhere between 1125-1225 A.D.
The striking significance of the beliefs about Sabarimala is the absence of the touch-me-not-ism. All are equal in Sabarimala. Even the Ayyappa and the devotee are known by the same name - either Ayyappa or Swami. It is only one temple in the world, with doors open to all, whatever be their beliefs. The triumvirate of Ayyappa - a Hindu; Vavar - a Muslim; and Kochu Thomman - a Christian speaks this factual truth.
Adi Sankara the exponent of Advaita philosophy lived in the 8thC AD. 'Mantras' of Sree Dharma Sastha mentioned in the puja book "Maha Sasthru Puja Kalpadrumam" has been written by Adi Sankara.
The Miracles in connection with Sabarimala:
While historical "Petta Thullal" (a kind of ritual dance applying sintoor, kukum etc. on the body) takes place on January 11th between 11.30 to 12.00 noon at Erumeli by Ambalappuzha group, an eagle appears in the sky. While another Petta Thullal performs by Alangattu group on the same day in the afternoon an unique Star glitters in the sky.
While the "Thiruvaabharanam" (the boxes contain the golden ornaments of Ayyappa) takes out from Pandalam Valiya Koikkal Sastha temple to Sabarimala on January 12th an eagle takes round top of the temple. As the procession reaches at Sabarimala on January 14th, in the evening an eagle will hover over it, guiding it directly to the Sanctum Sanctorum and then it mysteriously disappears.
On the day of Makara Sankranti on January 14th after the Deeparathana in the evening an unique flame appears three times on the horizon in the north-eastern side of the Ponnambalamedu an adjacent mountain top called Kantamala. This is called Makara Jyoti. At that time an unique Star glitters in the sky which is known as Makara Nakshatra or Makara Star.
Every year approximately 4-5 crores pilgrims visit Sabarimla. This indicates that a better management system is needed in Sabarimala than past years to control the pilgrims in future.
(Makaravilakku / Makara Sankranti is on 14th January)
====^^^=====
Most believers of Lord Ayyappa feel that they should go to Sabarimala darshan at least once in their life time to fulfill a sacred duty. Sabarimala Shri Dharma Sasta (Lord Ayyappa) temple is situated of Pathanamthitta District in Kerala and is 1556 feet above sea level, which is surrounded by 18 holy hills. Temple stands 25 feet height from the ground level. Every year Mandala-Makaravilakku festival commences on 16th November and ends on January 14th.
Sabarimala is named after Sabari, a tribal woman, mentioned in the Ramayana, who did thapas on Sabari hill and attained salvation after her meeting with Shri Ram. As per the legend Ayyappa is the son of Vishnu (Hari) and Shiva (Hara) when Vishnu assumed the form of Mohini, so Ayyappa is known as Hariharaputhran. Ayyappa is also regarded as the incarnation of Dharma Sastha (one who preaches and upholds Dharma). Historically, Ayyappa was an adopted prince of Raja of Pandalam. Historians say that the idol of Ayyappa has great similarity to the idol of Buddha in the form and gestures and chanting of “Swamiye Saranam Ayyappa” is also to be an adaptation of “Buddham Saranam Gachhami”. There is mention about Bhoothanatha/Sastha in Brahmapurana and the name of Sasta occurs in Mahabharata also. As Ayyappa is `Brahmachari’ women under the age group of 10 to 50 are not allowed to climb up the Pathinettampadi (Holy Eighteen Steps). Holy Eighteen Steps represent 18 holy hills in the `Poonkavanam' (Holy Forest), 18 Puranas, 18 Chapters of Bhagavad Gita. Kurukshetra war lasted for 18 days. It is also linked with 5 Indriyas, 8 Ragas, 3 Gunas and 2 Vasanas.
On the eve of the pilgrimage, during a special ceremony called kettumurrukku held at home in a pandal made of banana trees and coconut leaves, the pilgrim prepares his headload known as irumudi which is a cotton bag with two compartments. The front part of the irumudi contains a coconut filled with pure melted ghee from cow's milk which is the main offering to the Lord Ayyappa. The back part of the bag contains other items - say from salt to camphor!
After the hazardous 6-km walking on the forest road from Pamba, Neelimala breaks the devotee breaks a coconut carried in the irumudi before climbing on to the pathinettampadi (Eighteen Golden Steps). Breaking of the coconut in itself is a spiritual act - the shell of the coconut represents the material body and kernel, the immaterial; the water represents the soul. On reaching the 18th steps, the devotee realises the meaning of "Thathwamasi" - That You Are.
Sabarimala was once under the regime of the Pandalam dynasty. So there can be a mythical history for Sabarimala of Ayyappa and Pandalam dynasty. Ancestors of the Pandalam Royal family came to Kerala in Malayalam Era 79 (904 AD) from Madurai in Tamil Nadu. They fled from Madurai following the threat to their lives posed by intrigue of their own ministers. On reaching Pandalam after several sojourns en route, the family was helped by rulers of Venad to settle down. One group settled down in Punjar (Kottayam District) and the other in Pandalam. The then ruler of Venad helped them establish the Kingdom of Pandalam. The royal family of Pandalam belongs to the 'Bhargava Gothra' while other Kshatriya families in Kerala belong to the 'Viswamithra Gothra'. Secularism was one of the prime principles of Pandalam dynasty. The period of Ayyappa is considered to be somewhere between 1125-1225 A.D.
The striking significance of the beliefs about Sabarimala is the absence of the touch-me-not-ism. All are equal in Sabarimala. Even the Ayyappa and the devotee are known by the same name - either Ayyappa or Swami. It is only one temple in the world, with doors open to all, whatever be their beliefs. The triumvirate of Ayyappa - a Hindu; Vavar - a Muslim; and Kochu Thomman - a Christian speaks this factual truth.
Adi Sankara the exponent of Advaita philosophy lived in the 8thC AD. 'Mantras' of Sree Dharma Sastha mentioned in the puja book "Maha Sasthru Puja Kalpadrumam" has been written by Adi Sankara.
The Miracles in connection with Sabarimala:
While historical "Petta Thullal" (a kind of ritual dance applying sintoor, kukum etc. on the body) takes place on January 11th between 11.30 to 12.00 noon at Erumeli by Ambalappuzha group, an eagle appears in the sky. While another Petta Thullal performs by Alangattu group on the same day in the afternoon an unique Star glitters in the sky.
While the "Thiruvaabharanam" (the boxes contain the golden ornaments of Ayyappa) takes out from Pandalam Valiya Koikkal Sastha temple to Sabarimala on January 12th an eagle takes round top of the temple. As the procession reaches at Sabarimala on January 14th, in the evening an eagle will hover over it, guiding it directly to the Sanctum Sanctorum and then it mysteriously disappears.
On the day of Makara Sankranti on January 14th after the Deeparathana in the evening an unique flame appears three times on the horizon in the north-eastern side of the Ponnambalamedu an adjacent mountain top called Kantamala. This is called Makara Jyoti. At that time an unique Star glitters in the sky which is known as Makara Nakshatra or Makara Star.
Every year approximately 4-5 crores pilgrims visit Sabarimla. This indicates that a better management system is needed in Sabarimala than past years to control the pilgrims in future.
(Makaravilakku / Makara Sankranti is on 14th January)
====^^^=====
7. Onam : The Festival of Flowers
By M. M. Divakaran
Onam, the annual festival of Keralites is celebrated on Thiru Onam day in the month of `Chingam'. The initial ceremony related to this festival commence on the day of Atham with `poovidel' (the floral decoration prepared on the front-yard in the early morning. This floral decoration is known as Pookkalam and on every day in the morning the previous pookkalam will be cleansed and then afresh pookkalam will be prepared. This ceremony is for 10 days i.e. from Atham to Thiru Onam). Mahabali, the Asura King, who reigned over the Malayala Nadu took care of all the needs of the people. There was neither corruption nor injustice during his reign; all his subjects enjoyed equal rights and led a happy life. This is reflected in a song: Maveli naadu vaneedum kalam/manusharellarum onnupole which means `During the reign of Mahabali/All the people were equal'.
The legend about Onam is related to one of the incarnations of Vishnu as Vamana. By performing the Ashwamedha Yagnas Mahabali (the grandson of Prahlada and the son of Virochan) was able to reach in the position of Indra - the King of Gods. Indra attacked Mahabali and in the war that followed the latter was defeated. Mahabali decided to retaliate. He performed Vishwajit Yagna, and attained enormous power and Indra was defeated. Thus Mahabali became the ruler of Devlok. Indra and his followers decamped from Devlok. Later, Mahabali came back to the Earth and proclaimed himself as the King of all the three worlds - Earth, Heaven and the Netherworld.
Aditi, Indra's mother, was very much worried. She thought it unfair that her son was dethroned by an Asura King. She expressed her grief to Kashyap, her husband. He advised her to observe 12 days' `Payovrut' (penance) to please Vishnu. She did so. Vishnu asked her what boon she would like to have. Aditi requested Vishnu to be born as her son thereafter her son should get his kingdom back. Vishnu agreed.
Vishnu was born as Aditi's son in the `Abhijit Muhruth' (an auspicious time before noon) on Thiru Onam day in the month of Chingam. On this auspicious occasion all the planets placed themesleves in Subha Rassi. At that time all Gods and Goddesses witnessed there and blessed him. As soon as the child was born he was transfigured as a dwarf saint. So Kashyap named the child Vamana which means a dwarf person.
During that time, Mahabali was performing an `Ashwamedha Yagna' on the banks of Narmada river. Vamana came there and asked `three-foot earth' as daan (charity) in order to do the tapas. As Mahabali agreed, Vamana suddenly grew into gigantic dimensions and measured all three worlds by two feet. Respecting his own promise, Mahabali showed his head to measure the third foot. Vamana pushed Mahabili down to the abyss. However, Mahabali wrested one promise from Vishnu that he be allowed to visit his subjects on Thiru Onam day in the month of Chingam every year. Keralites celebrate this day as Onam. Finally Indra got back his kingdom and Vamana went to the banks of Gomati river; did his penance later he merged into Vishnu.
Legends contradict each other. Another mythology claims that Kerala was created by Parasu Ram, the son of Jamadagni and Renuka, who was the sixth incarnation of Lord Vishnu. During that time the land from `Kanyakumari' to `Gokarnam' were lying under the sea. Parasu Ram spinned out his axe into the sea and the sea from Kanyakumari to Gokarnam retreated itself giving birth to the land of Kerala. Vamana was the fifth incarnation of Vishnu and Parasu Ram the sixth. Kerala was non-existent during Vishnu's incarnation as Vamana.
Then what would be the reality of Onam? Onam has its roots in the past feudal social structure of Kerala. The "lower caste" people were bonded labourers under the land owners and "higher caste" people. The lower caste people used to work in the landlords farms from dawn to dusk. Their earnings were very low and so were their freedom. They lived in a slave-like situation.
Every festival has its own specific rituals. Onam has also its rituals which are deep rooted in the landlord-tenant relations. Some sympathetic landlords thought it is very necessary to give some respite to their tenants and the bonded labourers who worked slavingly for them round the year. It is but natural that a class of people who found themselves permanently in misery were highly grateful to any small gesture of sympathy, they highly appreciated it when the landlords granted them a few holidays. These holidays were in the post harvest season specially chosen on the day of Thiru Onam in the month of Chingam. The landlords gave their bonded labourers new clothes known as `Onakkodi'. The labourers in turn used to give gifts to their landlords. Those gifts were basically vegetables grown in the backyard of their hutments known as Onakkazchakal.
However, Keralites strongly believe in the legend of Vamana and Mahabali. Mahabali is warm welcomed during the Onam festival by performing different types of games and arts, special folksongs, dance in particular thiruvathirakali and conducting snake-boat (chundan vallam) race, etc. Most of these games and songs carry themes of landlord-bounded labourers relations. In the olden days the Onam was celebrated for 10 days but people now celebrate it for maximum 5 days. Onasadhya (lunch with different variety of delicious foods) is the main item on the day of Onam. This food items include Choru (cooked rice), different variety of curry such as parippu (dhal), pappad, sambar, aviyal, thoran, erissery (a curry made by peas and pumpkin without any sour ingredients), pickles, rasam, different type of chips including banana chip and payasam (sweet broth made of milk, jaggery, rice or dhal). A special payasam known as `adapradhaman’ is made by an additional ingredient of ada (a kind of flour-cake). On the day of Onam people wear Onakkodi (new clothes).
It is believed that `Nammazhwar' a devotee of Vishnu who authored `Thiruvaai Mozhi' had visited `Thrikkakkara Vamana Temple' in Kerala in A. D. 800. Also a record shows that some land has been gifted in favour of this temple to celebrate Onam. (T.A.S. Vol. II, P:85). It has been written in a `Thamra Saasanam' (edict on copper) of `Sthaanu Ravi' in A.D. 861 about `Aavani Onam'.
There are evidences that Onam had been celebrated in Tamil Nadu till A.D. 1000. Maamkkudi Maruthanaar, in his book `Madhuraikkanchi' (A.D. 400), has written in detail that Onam had been celebrated in Tamil Nadu, too, for 7 days remembering the story of Vamana and Mahabali. Periyazhwar (A.D. 900) has mentioned about Onam festival in the song of `Thirupallandu'.
It is also noticeable that the poor people attach more importance to Onam than done by the rich. They dream to have a good ruler like Mahabali. Will they get another Mahabali to vanish their grief? Never! However Onam will be celebrated every year as symbol of harmony, love, friendship and probity among the people of Malayala Nadu.
===========================================
Onam, the annual festival of Keralites is celebrated on Thiru Onam day in the month of `Chingam'. The initial ceremony related to this festival commence on the day of Atham with `poovidel' (the floral decoration prepared on the front-yard in the early morning. This floral decoration is known as Pookkalam and on every day in the morning the previous pookkalam will be cleansed and then afresh pookkalam will be prepared. This ceremony is for 10 days i.e. from Atham to Thiru Onam). Mahabali, the Asura King, who reigned over the Malayala Nadu took care of all the needs of the people. There was neither corruption nor injustice during his reign; all his subjects enjoyed equal rights and led a happy life. This is reflected in a song: Maveli naadu vaneedum kalam/manusharellarum onnupole which means `During the reign of Mahabali/All the people were equal'.
The legend about Onam is related to one of the incarnations of Vishnu as Vamana. By performing the Ashwamedha Yagnas Mahabali (the grandson of Prahlada and the son of Virochan) was able to reach in the position of Indra - the King of Gods. Indra attacked Mahabali and in the war that followed the latter was defeated. Mahabali decided to retaliate. He performed Vishwajit Yagna, and attained enormous power and Indra was defeated. Thus Mahabali became the ruler of Devlok. Indra and his followers decamped from Devlok. Later, Mahabali came back to the Earth and proclaimed himself as the King of all the three worlds - Earth, Heaven and the Netherworld.
Aditi, Indra's mother, was very much worried. She thought it unfair that her son was dethroned by an Asura King. She expressed her grief to Kashyap, her husband. He advised her to observe 12 days' `Payovrut' (penance) to please Vishnu. She did so. Vishnu asked her what boon she would like to have. Aditi requested Vishnu to be born as her son thereafter her son should get his kingdom back. Vishnu agreed.
Vishnu was born as Aditi's son in the `Abhijit Muhruth' (an auspicious time before noon) on Thiru Onam day in the month of Chingam. On this auspicious occasion all the planets placed themesleves in Subha Rassi. At that time all Gods and Goddesses witnessed there and blessed him. As soon as the child was born he was transfigured as a dwarf saint. So Kashyap named the child Vamana which means a dwarf person.
During that time, Mahabali was performing an `Ashwamedha Yagna' on the banks of Narmada river. Vamana came there and asked `three-foot earth' as daan (charity) in order to do the tapas. As Mahabali agreed, Vamana suddenly grew into gigantic dimensions and measured all three worlds by two feet. Respecting his own promise, Mahabali showed his head to measure the third foot. Vamana pushed Mahabili down to the abyss. However, Mahabali wrested one promise from Vishnu that he be allowed to visit his subjects on Thiru Onam day in the month of Chingam every year. Keralites celebrate this day as Onam. Finally Indra got back his kingdom and Vamana went to the banks of Gomati river; did his penance later he merged into Vishnu.
Legends contradict each other. Another mythology claims that Kerala was created by Parasu Ram, the son of Jamadagni and Renuka, who was the sixth incarnation of Lord Vishnu. During that time the land from `Kanyakumari' to `Gokarnam' were lying under the sea. Parasu Ram spinned out his axe into the sea and the sea from Kanyakumari to Gokarnam retreated itself giving birth to the land of Kerala. Vamana was the fifth incarnation of Vishnu and Parasu Ram the sixth. Kerala was non-existent during Vishnu's incarnation as Vamana.
Then what would be the reality of Onam? Onam has its roots in the past feudal social structure of Kerala. The "lower caste" people were bonded labourers under the land owners and "higher caste" people. The lower caste people used to work in the landlords farms from dawn to dusk. Their earnings were very low and so were their freedom. They lived in a slave-like situation.
Every festival has its own specific rituals. Onam has also its rituals which are deep rooted in the landlord-tenant relations. Some sympathetic landlords thought it is very necessary to give some respite to their tenants and the bonded labourers who worked slavingly for them round the year. It is but natural that a class of people who found themselves permanently in misery were highly grateful to any small gesture of sympathy, they highly appreciated it when the landlords granted them a few holidays. These holidays were in the post harvest season specially chosen on the day of Thiru Onam in the month of Chingam. The landlords gave their bonded labourers new clothes known as `Onakkodi'. The labourers in turn used to give gifts to their landlords. Those gifts were basically vegetables grown in the backyard of their hutments known as Onakkazchakal.
However, Keralites strongly believe in the legend of Vamana and Mahabali. Mahabali is warm welcomed during the Onam festival by performing different types of games and arts, special folksongs, dance in particular thiruvathirakali and conducting snake-boat (chundan vallam) race, etc. Most of these games and songs carry themes of landlord-bounded labourers relations. In the olden days the Onam was celebrated for 10 days but people now celebrate it for maximum 5 days. Onasadhya (lunch with different variety of delicious foods) is the main item on the day of Onam. This food items include Choru (cooked rice), different variety of curry such as parippu (dhal), pappad, sambar, aviyal, thoran, erissery (a curry made by peas and pumpkin without any sour ingredients), pickles, rasam, different type of chips including banana chip and payasam (sweet broth made of milk, jaggery, rice or dhal). A special payasam known as `adapradhaman’ is made by an additional ingredient of ada (a kind of flour-cake). On the day of Onam people wear Onakkodi (new clothes).
It is believed that `Nammazhwar' a devotee of Vishnu who authored `Thiruvaai Mozhi' had visited `Thrikkakkara Vamana Temple' in Kerala in A. D. 800. Also a record shows that some land has been gifted in favour of this temple to celebrate Onam. (T.A.S. Vol. II, P:85). It has been written in a `Thamra Saasanam' (edict on copper) of `Sthaanu Ravi' in A.D. 861 about `Aavani Onam'.
There are evidences that Onam had been celebrated in Tamil Nadu till A.D. 1000. Maamkkudi Maruthanaar, in his book `Madhuraikkanchi' (A.D. 400), has written in detail that Onam had been celebrated in Tamil Nadu, too, for 7 days remembering the story of Vamana and Mahabali. Periyazhwar (A.D. 900) has mentioned about Onam festival in the song of `Thirupallandu'.
It is also noticeable that the poor people attach more importance to Onam than done by the rich. They dream to have a good ruler like Mahabali. Will they get another Mahabali to vanish their grief? Never! However Onam will be celebrated every year as symbol of harmony, love, friendship and probity among the people of Malayala Nadu.
===========================================
6. Know About Many Gitas
By M. M. DIVAKARAN
We know about Bhagavad Gita but not aware of other Gitas which are scattered in the various Puranas.
1. BHAGAVAD GITA (the first) is mentioned in the Bhisma Parva of the Mahabharat and comprises 18 chapters. It contains the essence of Self-knowledge and divided into three sectors - Karma (work), Upasana (devotion) and Jnana (knowledge). This epic song is in the form of a question-answer session between Sri Krishna and Arjuna. The main teaching and advices of Bhagavad Gita is the attainment of Freedom by the performance
of one's duty in life. "Do the duty without an eye to the results thereof thus you should gain the purification of heart which is essential for Moksha."
2. BHAGAVAD GITA (the second) sung by Sri Krishna at the battle front in the Mahabharat war. When the Kurukshetra war was over Yudhistira was being crowned as the king. At that time Arjuna said Sri Krishna that he still had some doubts about the purpose of life and appealed to the Lord Krishna to enlighten him and Sri Krishna whole-heartedly agreed. This Gita is also in the question-answer form. It extols the four pathways to Knowledge - Action, Godhood, Love and Renunciation. When the first Gita was named as "Bhagavad Gita" Ved Vyasa called this Gita as "Anu Gita" i.e. Auxiliary Gita.
3. YAMA GITA is a part of Vishnu Purana which contains only 39 Slokas and describes the seven Manus and their certification to creation, maintenance and dissolution. This Gita sung by Vaivaswatha Manu as he heard it directly from Lord Yama. It extols the supremacy of Lord Vishnu, the various kind of branches of Knowledge, the duties of the several orders.
4. SHIVA GITA occurs in Padma Purana sung by Lord Shiva. It describes the various parts of the body, how they are formed and how the five elements affect the body and qualities that the body takes from them, the ten kind of Prana (Vayu) and the different Nidis. It also describes the five kinds of emancipation - Salokya, Saruypya, Saratya, Sayujya and Kaivalya followed by five sheaths - Annamaya kosa, Pranamaya kosa, Manonmaya kosa, Vignnamaya kosa and Anandamaya kosa. Then follows a description of Omkar, the mantras constituting it, the presiding deities, and their significance. It also describes duality leads to confusion and fear, and hence Advitha (oneness) is better. Shrouta Dharma (Shruti) is greater than Smarta Dharma (smriti)..
5. UDDHAVA GITA is the parting message of Sri Krishna to his beloved disciple Uddhava. It promotes a happier blend of Supreme Knowledge and Supreme Love and advocates the love towards the Lord and decries the love towards women and other sensual pleasures. Sri Krishna advise be free from attachment and ego, but perform your duties and be without pride and jealous. One who is compassionate, one who is a master of his mind, organs, feeling and desires, who has a balanced attitude and who seeks no name or fame, yet helps others to gain them and who has unquestioned faith in Me, is the best among people.
6. ISWARA GITA occurs in the later part of Kurma Purana which describes the supremacy of Lord Vishnu in its earlier portions and followed by Lord Shiva in its later portions. This extols the positive description of Atman then comes a description in negative terms (nethi). Atman and Universe are essentially different but by nature Atman is full of Bliss and also advise us the divinity resides in every aspect of creation and you should realise yourself.
7. SOOTA GITA occurs in the Skanda Purana and advices are given by Sage Soota to the assembly of Rishis (Saints). This describes of thirty six cosmic principles (5 Elements; the 5 Sheaths (Koshas); the 10 sense Organs; the 10 kinds of Prana (vayu); the 4 internal Entities i.e. Manas, Budhi, Chitha and Ahankara; Avidya (Ignorance) is the 35th principle and Jiva is the 36th principle.
8. RUDRA GITA occurs in Varaha Purana which is in the form of a dialogue between Lord Rudra and Sage Agastya. Lord Rudra tells that there is no difference between Brahma, Vishnu and Rudra. They appear different whenever they engage in different activities. Only the Supreme manifests in all the three aspects of Creation, Maintenance and Dissolution. It also extols both the ways of Pravrithi and Nivrithi of Knowledge, leading to Brahma, the path of meditation to Lord Vishnu, the path of Bhakti and the path of Yoga.
9. DEVI GITA is described in Devi Bhagvatam and promotes the unity of all Devas. Devi alone identified as Brahman existed in the beginning and is endowed with three eternal entities - Soul, Action and Time (i.e. Atma, Karma and Kala) to cause the Universe. In the beginning subsidiary Devis is to be worshipped with external rites as given in the Vedas and then the Moola Devi internally through Pranayama.
10. SRI RAMA GITA is compiled by Veda Vyasa. It is the story of Lord Rama so it is called "Veda Vyasa Ramayana". This forms a part of the "Uttara Kanda" and is in the form of a dialogue between Lord Rama and Lakshmana. It promotes the vedantic doctrine of "Absolute Unity". Says Rama, this birth is the result of prior actions. Action increases attachments and it cannot destroy ignorance.
11. MANGI GITA is described in Santi Parv of Mahabharat. Mangi Maharshi was very greedy in wealth. His story was told by Bhishma lying on the bed that made of arrows.
==================================================
We know about Bhagavad Gita but not aware of other Gitas which are scattered in the various Puranas.
1. BHAGAVAD GITA (the first) is mentioned in the Bhisma Parva of the Mahabharat and comprises 18 chapters. It contains the essence of Self-knowledge and divided into three sectors - Karma (work), Upasana (devotion) and Jnana (knowledge). This epic song is in the form of a question-answer session between Sri Krishna and Arjuna. The main teaching and advices of Bhagavad Gita is the attainment of Freedom by the performance
of one's duty in life. "Do the duty without an eye to the results thereof thus you should gain the purification of heart which is essential for Moksha."
2. BHAGAVAD GITA (the second) sung by Sri Krishna at the battle front in the Mahabharat war. When the Kurukshetra war was over Yudhistira was being crowned as the king. At that time Arjuna said Sri Krishna that he still had some doubts about the purpose of life and appealed to the Lord Krishna to enlighten him and Sri Krishna whole-heartedly agreed. This Gita is also in the question-answer form. It extols the four pathways to Knowledge - Action, Godhood, Love and Renunciation. When the first Gita was named as "Bhagavad Gita" Ved Vyasa called this Gita as "Anu Gita" i.e. Auxiliary Gita.
3. YAMA GITA is a part of Vishnu Purana which contains only 39 Slokas and describes the seven Manus and their certification to creation, maintenance and dissolution. This Gita sung by Vaivaswatha Manu as he heard it directly from Lord Yama. It extols the supremacy of Lord Vishnu, the various kind of branches of Knowledge, the duties of the several orders.
4. SHIVA GITA occurs in Padma Purana sung by Lord Shiva. It describes the various parts of the body, how they are formed and how the five elements affect the body and qualities that the body takes from them, the ten kind of Prana (Vayu) and the different Nidis. It also describes the five kinds of emancipation - Salokya, Saruypya, Saratya, Sayujya and Kaivalya followed by five sheaths - Annamaya kosa, Pranamaya kosa, Manonmaya kosa, Vignnamaya kosa and Anandamaya kosa. Then follows a description of Omkar, the mantras constituting it, the presiding deities, and their significance. It also describes duality leads to confusion and fear, and hence Advitha (oneness) is better. Shrouta Dharma (Shruti) is greater than Smarta Dharma (smriti)..
5. UDDHAVA GITA is the parting message of Sri Krishna to his beloved disciple Uddhava. It promotes a happier blend of Supreme Knowledge and Supreme Love and advocates the love towards the Lord and decries the love towards women and other sensual pleasures. Sri Krishna advise be free from attachment and ego, but perform your duties and be without pride and jealous. One who is compassionate, one who is a master of his mind, organs, feeling and desires, who has a balanced attitude and who seeks no name or fame, yet helps others to gain them and who has unquestioned faith in Me, is the best among people.
6. ISWARA GITA occurs in the later part of Kurma Purana which describes the supremacy of Lord Vishnu in its earlier portions and followed by Lord Shiva in its later portions. This extols the positive description of Atman then comes a description in negative terms (nethi). Atman and Universe are essentially different but by nature Atman is full of Bliss and also advise us the divinity resides in every aspect of creation and you should realise yourself.
7. SOOTA GITA occurs in the Skanda Purana and advices are given by Sage Soota to the assembly of Rishis (Saints). This describes of thirty six cosmic principles (5 Elements; the 5 Sheaths (Koshas); the 10 sense Organs; the 10 kinds of Prana (vayu); the 4 internal Entities i.e. Manas, Budhi, Chitha and Ahankara; Avidya (Ignorance) is the 35th principle and Jiva is the 36th principle.
8. RUDRA GITA occurs in Varaha Purana which is in the form of a dialogue between Lord Rudra and Sage Agastya. Lord Rudra tells that there is no difference between Brahma, Vishnu and Rudra. They appear different whenever they engage in different activities. Only the Supreme manifests in all the three aspects of Creation, Maintenance and Dissolution. It also extols both the ways of Pravrithi and Nivrithi of Knowledge, leading to Brahma, the path of meditation to Lord Vishnu, the path of Bhakti and the path of Yoga.
9. DEVI GITA is described in Devi Bhagvatam and promotes the unity of all Devas. Devi alone identified as Brahman existed in the beginning and is endowed with three eternal entities - Soul, Action and Time (i.e. Atma, Karma and Kala) to cause the Universe. In the beginning subsidiary Devis is to be worshipped with external rites as given in the Vedas and then the Moola Devi internally through Pranayama.
10. SRI RAMA GITA is compiled by Veda Vyasa. It is the story of Lord Rama so it is called "Veda Vyasa Ramayana". This forms a part of the "Uttara Kanda" and is in the form of a dialogue between Lord Rama and Lakshmana. It promotes the vedantic doctrine of "Absolute Unity". Says Rama, this birth is the result of prior actions. Action increases attachments and it cannot destroy ignorance.
11. MANGI GITA is described in Santi Parv of Mahabharat. Mangi Maharshi was very greedy in wealth. His story was told by Bhishma lying on the bed that made of arrows.
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5. THREEFOLD QUALITIES: Sattva, Rajas and Tamas
THREEFOLD QUALITIES: Sattva, Rajas and Tamas
By M. M. DIVAKARAN
In Bhagavad Gita (Chapter 17th & 18th), Krishna teaches Arjuna of Threefold Qualities (three kinds of gunas) that consist in every human-beings. They known as Sattva, Rajas and Tamas. Sattva guna attaches to happiness and arises wisdom; Rajas to action and arises from it greed, false opinion and belief; and Tamas verily shrouding discrimination and miscomprehension and arises ignorance.
In the Sraddha or attention threefold gunas which is inherent in their nature are the Sattvika, the Rajasika and the Tamasika. The man consists of his Sraddha, he really is what his Sraddha is.
Regarding Threefold Worship Krishna tells the Sattvika men worship the Devas (Gods); the Rajasika worship the Yakshas and the Rakhshasas; the Tamasika worship the Prethas and hosts of Bhootas.
Food has also its three qualities: The foods which augment, vitality, energy, strength, health, cheerfulness, and appetite, which are savoury and oleaginous, substantial and included ghee, are liked by the Sattvika.
The foods that are bitter, sour, saline, too much hot, pungent, dry, and burning, are liked by the Rajasika. This food is productive of pain, grief and disease.
The food that is stale (i.e. cooked three hours ago), tasteless, evil-smelling, refused food (i.e. left on the plate after a meal), and impure, are liked by the Tamasika. This food is also productive of pain, grief and disease.
Yajna: That Yajna is Sattvika which is performed by desiring no fruits, with their mind fixed on the Yajna only, for its own sake.
The Yajna which is performed seeking for fruit and for ostentation, know it to be Rajasika Yajna.
The Yajna which is performed without attention, in which no food is distributed to others, which is devoid of Mantras, Gifts, and Sraddha know it to be Tamasika Yajna.
Austerity: The worship of the Devas, the Gurus, and the Wise, Purity, Straight-forwardness, Continence, and Non-injury are called the "Austerity of the Body".
Speech which causes no vexation, and is true, as also agreeable and beneficial and study of the Vedas are called the "Austerity of Speech".
Serenity of mind, kindness, silence, Self-control, honesty of motive are called the "Austerity of Mental".
The Austerity of the Body, Austerity of Speech and Austerity of Mental practised by steadfast men, with great Sraddha, desiring no fruit, is said to be Sattvika.
The Austerity which is practised with the object of gaining honour and worship, and with ostentation, is said to be Rajasika.
The Austerity which is practised out of a foolish notion, with Self-torture or for the purpose of ruining another, is said to be Tamasika.
Gifts: The gifts who give with the idea of "To give is my right", does no service in return, in a suitable place and to a worthy person, that gift is regarded as Sattvika. But the gift given with a view to receiving in return, or looking for the fruit, or again reluctantly, that gift is regarded as Rajasika.
The gift given at the wrong place or wrong time, to unworthy persons, without regard or with disdain, that gift is regarded as Tamasika.
Knowledge: The Knowledge that by which one indestructible substance is seen in all beings, inseparate in the separated, that Knowledge is known as Sattvika. But the Knowledge which sees in all human-beings various entities of distinct kinds as different from one another, that Knowledge is known as Rajasika. The Knowledge which is confined to one single effect as if it were the whole, without reason, without foundation in truth, and trival - that Knowledge is known as Tamasika.
Action: An action done with love or by desiring no fruit and free from attachment, is said to be Sattvika. The action which is performed with desires, or without love or with Self-conceit and with much effort, is said to be Rajasika.
The action which is undertaken through delusion, without heed to the consequence, loss of power and wealth, injury to others, and one's own ability that action is said to be Tamasika.
Agent: An agent who free from attachment, non-egotistic, endued with fortitude and enthusiasm, and unaffected in success or failure, is called Sattvika.
An agent who is passionate, desirous of the fruits of action, greedy, malignant, impure, easily elated or dejected, such an agent is called Rajasika.
An agent who is unsteady, vulgar, arrogant, dishonest, malicious, lazy, loss of hope such an agent is called Tamasika.
Intellect: One who knows the paths of work and renunciation, right and wrong actions, fear and fearlessness, bondage and liberation, that intellect is known as Sattvika. One who has a distorted apprehension of Dharma and its opposite and also of rights action and its opposite, that intellect is known as Rajasika. One who has enveloped in darkness, regards Adharma as Dharma and views all things in a perverted light, that intellect is known as Tamasika.
Fortitude: The fortitude by which the functions of the mind, the prana (jivan) and the senses are regulated, that fortitude is known as Sattvika.
The fortitude by which one regulates to Dharma, desire, and wealth, desirous
of the fruit of each from attachment, that fortitude is known as Rajasika.
A stupid man who does not give up sleep, fear, grief, despondency, and
overweening conceit, that fortitude is known as Tamasika.
Happiness: Happiness which is like poison at first, but like nector at the end, that happiness is known as Sattvika.
Happiness which arises from the contact of object with sense, at first like nector, but like poison at the end, that happiness is known as Rajasika.
Happiness which begins and results in self-delusion arising from sleep, indolence, and miscomprehension, that happiness is known as Tamasika.
===========================================
By M. M. DIVAKARAN
In Bhagavad Gita (Chapter 17th & 18th), Krishna teaches Arjuna of Threefold Qualities (three kinds of gunas) that consist in every human-beings. They known as Sattva, Rajas and Tamas. Sattva guna attaches to happiness and arises wisdom; Rajas to action and arises from it greed, false opinion and belief; and Tamas verily shrouding discrimination and miscomprehension and arises ignorance.
In the Sraddha or attention threefold gunas which is inherent in their nature are the Sattvika, the Rajasika and the Tamasika. The man consists of his Sraddha, he really is what his Sraddha is.
Regarding Threefold Worship Krishna tells the Sattvika men worship the Devas (Gods); the Rajasika worship the Yakshas and the Rakhshasas; the Tamasika worship the Prethas and hosts of Bhootas.
Food has also its three qualities: The foods which augment, vitality, energy, strength, health, cheerfulness, and appetite, which are savoury and oleaginous, substantial and included ghee, are liked by the Sattvika.
The foods that are bitter, sour, saline, too much hot, pungent, dry, and burning, are liked by the Rajasika. This food is productive of pain, grief and disease.
The food that is stale (i.e. cooked three hours ago), tasteless, evil-smelling, refused food (i.e. left on the plate after a meal), and impure, are liked by the Tamasika. This food is also productive of pain, grief and disease.
Yajna: That Yajna is Sattvika which is performed by desiring no fruits, with their mind fixed on the Yajna only, for its own sake.
The Yajna which is performed seeking for fruit and for ostentation, know it to be Rajasika Yajna.
The Yajna which is performed without attention, in which no food is distributed to others, which is devoid of Mantras, Gifts, and Sraddha know it to be Tamasika Yajna.
Austerity: The worship of the Devas, the Gurus, and the Wise, Purity, Straight-forwardness, Continence, and Non-injury are called the "Austerity of the Body".
Speech which causes no vexation, and is true, as also agreeable and beneficial and study of the Vedas are called the "Austerity of Speech".
Serenity of mind, kindness, silence, Self-control, honesty of motive are called the "Austerity of Mental".
The Austerity of the Body, Austerity of Speech and Austerity of Mental practised by steadfast men, with great Sraddha, desiring no fruit, is said to be Sattvika.
The Austerity which is practised with the object of gaining honour and worship, and with ostentation, is said to be Rajasika.
The Austerity which is practised out of a foolish notion, with Self-torture or for the purpose of ruining another, is said to be Tamasika.
Gifts: The gifts who give with the idea of "To give is my right", does no service in return, in a suitable place and to a worthy person, that gift is regarded as Sattvika. But the gift given with a view to receiving in return, or looking for the fruit, or again reluctantly, that gift is regarded as Rajasika.
The gift given at the wrong place or wrong time, to unworthy persons, without regard or with disdain, that gift is regarded as Tamasika.
Knowledge: The Knowledge that by which one indestructible substance is seen in all beings, inseparate in the separated, that Knowledge is known as Sattvika. But the Knowledge which sees in all human-beings various entities of distinct kinds as different from one another, that Knowledge is known as Rajasika. The Knowledge which is confined to one single effect as if it were the whole, without reason, without foundation in truth, and trival - that Knowledge is known as Tamasika.
Action: An action done with love or by desiring no fruit and free from attachment, is said to be Sattvika. The action which is performed with desires, or without love or with Self-conceit and with much effort, is said to be Rajasika.
The action which is undertaken through delusion, without heed to the consequence, loss of power and wealth, injury to others, and one's own ability that action is said to be Tamasika.
Agent: An agent who free from attachment, non-egotistic, endued with fortitude and enthusiasm, and unaffected in success or failure, is called Sattvika.
An agent who is passionate, desirous of the fruits of action, greedy, malignant, impure, easily elated or dejected, such an agent is called Rajasika.
An agent who is unsteady, vulgar, arrogant, dishonest, malicious, lazy, loss of hope such an agent is called Tamasika.
Intellect: One who knows the paths of work and renunciation, right and wrong actions, fear and fearlessness, bondage and liberation, that intellect is known as Sattvika. One who has a distorted apprehension of Dharma and its opposite and also of rights action and its opposite, that intellect is known as Rajasika. One who has enveloped in darkness, regards Adharma as Dharma and views all things in a perverted light, that intellect is known as Tamasika.
Fortitude: The fortitude by which the functions of the mind, the prana (jivan) and the senses are regulated, that fortitude is known as Sattvika.
The fortitude by which one regulates to Dharma, desire, and wealth, desirous
of the fruit of each from attachment, that fortitude is known as Rajasika.
A stupid man who does not give up sleep, fear, grief, despondency, and
overweening conceit, that fortitude is known as Tamasika.
Happiness: Happiness which is like poison at first, but like nector at the end, that happiness is known as Sattvika.
Happiness which arises from the contact of object with sense, at first like nector, but like poison at the end, that happiness is known as Rajasika.
Happiness which begins and results in self-delusion arising from sleep, indolence, and miscomprehension, that happiness is known as Tamasika.
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4. Yoga and its Roots - Strengthen Your Body, Mind and Spirit
Yoga and its Roots - Strengthen Your Body, Mind and Spirit
By M. M. DIVAKARAN
What is Yoga? According to Sadguru Jaggi Vasudev, Yoga means to be in perfect tune of your body, mind and spirit and existence are in absolute harmony. When you fine tune yourself to such a point where everything functions so beautifully within you, the best of your abilities will just flow out of you. Yoga activates your inner energies in such a way that your body, mind and emotions function at their highest peak.
Bhagavad Gita says, the state of severance of union with sorrow is known by the name of Yoga. Being steadfast in Yoga, perform actions, abandoning attachment, remaining unconcerned as regards success and failure. Yoga is not for him who eats too much or too little - nor for him who sleeps too much or too little. When meditation is mastered, the mind is unwavering like the flame of a lamp in a windless place. [It is mentioned in the Yoga Sastra that "Half the stomach for food and condiments, the third-quarter for water, and the fourth should be reserved for free motion of air".]
Yoga is the cessation of the modifications of the mind as well as the practice of awareness of mind. Anybody can do the Yoga because it never asks what your faith or belief is. One should practice Yoga in order to obtain spiritual strength. Regular practise of Yogasanas strengthens and activates the nervous system thereby helps in developing concentration. Yogasanas are also a boon to humanity.
Yoga or Yogasana is equivalent to meditation. Meditation dissolutes of thoughts in eternal awareness or pure consciousness without objectification, knowing, merging finitude in infinity. Buddha says the meditation brings wisdom; lack of meditation leaves ignorance. Know well what leads you forward and what holds you back, and choose the path that leads to wisdom. Prayer is also connected to meditation because daily prayer and meditation are all wonderful therapeutic agencies in building up peace and happiness within an individual.
Meditation is from moment to moment. The eyes see, the ears hear, the organs function. There is no concentration, no introversion, no withdrawing of the sense. Those who do the meditation don't go into the old habits of withdrawal. Go in the directionless expansion, the spaceless space.
When we raise ourselves through meditation to what unites us with the spirit, we feel something within us that is eternal and unlimited by birth and death. Once we have experienced this eternal part we can no longer doubt its existence. Meditation is thus the way to knowing and beholding the eternal, indestructible, essential centre of our being.
Who is Yogin? A Yogin is connected to the Yoga. According to Swami Vivekananda, the man who seeks after this kind of union is called a Yogin and as such a worker is called the Karma-Yogin. Who is the greatest Karma-Yogin? The sun itself stands for all the ideals of everything. Hence, the sun is the greatest Karma Yogin. He who seeks the union through mysticism is called the Raja-Yogin. And he who seeks it through love is called the Bhakti-Yogin. He who seeks it through philosophy is called the Jnana-Yogin. So the word Yogin comprises them all.
Sri Ramakrishna said the Great Yogin has child-like natures because before God they are always like children; no pride. Their strength is the strength of God. They have nothing to call their own. They are firmly convinced of that.
Sri Sathya Sai Baba gives a vast explanation about Dharma and Karma Yoga. Five types of Dharma (duties) have been laid down for man. One is Kula Dharma (duties relating to his occupational group). The second is Desa Dharma (duty to the nation). The third is Matha Dharma (duty pertaining to his religion). The fourth is Gana Dharma (duties relating to society). The fifth is Aapad Dharma (the duty when he faces danger). All these five types of duties are related to one's life in the phenomenal world and are not concerned with the Supreme Reality. All your perplexity has arisen from the delusion that you are the doer, from your ego and the sense of "mine". Know the Brahman; take up all tasks but renounce the consequences giving up the fruit of activity itself.
Karmayoga is far superior to Karmasanyasa. Sanyas is the part of Yogin as well. Vedandta extols the Sanyas is the fourth and the final stage of life. It is the stage of surrendering and realising. The renunciation of Kamya actions according to Bhagavad Gita, the sages understand as Sanyasa; the wise declare the abandonment of the fruit of all works as Tyaga.
=====================================================
By M. M. DIVAKARAN
What is Yoga? According to Sadguru Jaggi Vasudev, Yoga means to be in perfect tune of your body, mind and spirit and existence are in absolute harmony. When you fine tune yourself to such a point where everything functions so beautifully within you, the best of your abilities will just flow out of you. Yoga activates your inner energies in such a way that your body, mind and emotions function at their highest peak.
Bhagavad Gita says, the state of severance of union with sorrow is known by the name of Yoga. Being steadfast in Yoga, perform actions, abandoning attachment, remaining unconcerned as regards success and failure. Yoga is not for him who eats too much or too little - nor for him who sleeps too much or too little. When meditation is mastered, the mind is unwavering like the flame of a lamp in a windless place. [It is mentioned in the Yoga Sastra that "Half the stomach for food and condiments, the third-quarter for water, and the fourth should be reserved for free motion of air".]
Yoga is the cessation of the modifications of the mind as well as the practice of awareness of mind. Anybody can do the Yoga because it never asks what your faith or belief is. One should practice Yoga in order to obtain spiritual strength. Regular practise of Yogasanas strengthens and activates the nervous system thereby helps in developing concentration. Yogasanas are also a boon to humanity.
Yoga or Yogasana is equivalent to meditation. Meditation dissolutes of thoughts in eternal awareness or pure consciousness without objectification, knowing, merging finitude in infinity. Buddha says the meditation brings wisdom; lack of meditation leaves ignorance. Know well what leads you forward and what holds you back, and choose the path that leads to wisdom. Prayer is also connected to meditation because daily prayer and meditation are all wonderful therapeutic agencies in building up peace and happiness within an individual.
Meditation is from moment to moment. The eyes see, the ears hear, the organs function. There is no concentration, no introversion, no withdrawing of the sense. Those who do the meditation don't go into the old habits of withdrawal. Go in the directionless expansion, the spaceless space.
When we raise ourselves through meditation to what unites us with the spirit, we feel something within us that is eternal and unlimited by birth and death. Once we have experienced this eternal part we can no longer doubt its existence. Meditation is thus the way to knowing and beholding the eternal, indestructible, essential centre of our being.
Who is Yogin? A Yogin is connected to the Yoga. According to Swami Vivekananda, the man who seeks after this kind of union is called a Yogin and as such a worker is called the Karma-Yogin. Who is the greatest Karma-Yogin? The sun itself stands for all the ideals of everything. Hence, the sun is the greatest Karma Yogin. He who seeks the union through mysticism is called the Raja-Yogin. And he who seeks it through love is called the Bhakti-Yogin. He who seeks it through philosophy is called the Jnana-Yogin. So the word Yogin comprises them all.
Sri Ramakrishna said the Great Yogin has child-like natures because before God they are always like children; no pride. Their strength is the strength of God. They have nothing to call their own. They are firmly convinced of that.
Sri Sathya Sai Baba gives a vast explanation about Dharma and Karma Yoga. Five types of Dharma (duties) have been laid down for man. One is Kula Dharma (duties relating to his occupational group). The second is Desa Dharma (duty to the nation). The third is Matha Dharma (duty pertaining to his religion). The fourth is Gana Dharma (duties relating to society). The fifth is Aapad Dharma (the duty when he faces danger). All these five types of duties are related to one's life in the phenomenal world and are not concerned with the Supreme Reality. All your perplexity has arisen from the delusion that you are the doer, from your ego and the sense of "mine". Know the Brahman; take up all tasks but renounce the consequences giving up the fruit of activity itself.
Karmayoga is far superior to Karmasanyasa. Sanyas is the part of Yogin as well. Vedandta extols the Sanyas is the fourth and the final stage of life. It is the stage of surrendering and realising. The renunciation of Kamya actions according to Bhagavad Gita, the sages understand as Sanyasa; the wise declare the abandonment of the fruit of all works as Tyaga.
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