SwapnilJirageTravelPost: https://www.teamgsquare.com blog back up ( Karnatak State ) part 4

Siddhi and its meaning

Very often we come across the word Siddha-purusha. Immediately the following questions arise in our mind. Exactly what this word means? What is meant by Siddhi? What is meant by Ashta-maha-siddhi? Does it reduce the greatness of yogis when they use it for their own benefits? Are they then worthy of worship? The answers to these questions were obtained from the lectures published in a book authored by Gurumaharaj Swami Shivananda of Divine Life Society.

Siddhis are the attainments of certain powers due to Tapas and Yoga i.e. due to spiritual advancement of a person.

According to Shaiva siddhanta, siddhi is explained as the extra-ordinary power of the soul developed due to tapashcharya or yoga or meditation.

A spiritually advanced person who has obtained these powers is known as siddha or siddha-purusha.

There are primarily 8 siddhis known as Ashta-maha-siddhis.

1. Anima: By this power the Siddha can reduce himself to the smallest possible size.

2. Mahima: This power helps the siddha to expand his body to infinitely large size.

3. Garima: By inhaling air the siddha can become infinitely heavy

4. Laghima : By inhaling air (vayu) the siddha can make his body weightless

5. Prapti: By this the siddha can reach the sky. He can estimate the future. He can read other’s mind. Can converse with the dead. Can understand the conversation of birds and animals. He can cure diseases. He can be anywhere at will.

6. Prakamya: The siddha can remain underwater for any length of time. He can realize whatever one desires. His soul can enter from one body to another. There are instances stated in our scripture about these powers.
a. It is stated that Trailanga Swami stayed underwater for six months in Varanasi.
b. Adi Shankaracharya entered the body of King of Kashi
c. The great Saint of south, Tirumular entered into the body of shepherd.

7. Vashitva: By this power he could control natural forces and wild animals. He can also attract and mesmerize people easily.

8. Ishatva: By this he can get power to manifest anywhere as god or human. He can also bring back the dead to life.

There are instances where yogis have used these powers for the benefit of self. They cannot be considered as Dnyanis or Holi persons i.e. they are not worthy of worship.

But there are large number of persons who have used their powers for the welfare of human beings, have spread love, friendship, affection, good manners and habits. They are the persons worthy of worship.

The above narration can be considered as answers for above questions.

But I came across some more details while browsing through the Purans. In Bhagwat Puran I found the following Siddhis were explained.

1. Trikaal Dnyan: Knowing the past present and future.
2. Advandvam: Tolerance of cold and heat and other dualities
3. Parachitta Abhidnyata : Reading the minds of others and so on
4. Agni, arka, abu, visha, adhinam (etc) pratistambhah – controlling the influence of fire, sun, water, poison etc
5. Aparajaya – remaining unconquered

Besides these, 10 secondary siddhis were described by Lord Krishna.

1. Anurmimattvam : remaining without thirst, hunger and other body appetite.
2. Dura-shravana: Hearing things from far away
3. Duradarshanam : Citing things from far away
4. Manojavah : Moving where ever thought goes. (Astral travel or projection)
5. Kamarupana: Assuming any desired form
6. Parakaya-pravesham: Entering the bodies of others
7. Swacchanda-mrutyu: Dying when one desires
8. Yatha-sankalp-samadhi: Perfect accomplishment of one according to his determination
9. Devanam-saha-krida-anudarshanam : Witnessing and participating in the pastime of Gods
10. Adnya-prati-hat-gati: Orders or commands being impeded

In Samkhyakarika and Tattva-amsa it is stated that by gaining the following eight siddhis one becomes free from the pain of ignorance, gains knowledge and experiences bliss

1. Uuha: Based on samskars of previous births one attains knowledge of 24 tatvas by examining the determinable and indeterminable, conscious and non-conscious constituents of creation.
2. Shabda: Guru upaadesh (knowledge) obtained by the association of enlightened person (Guru)
3. Adhyayan: Knowledge obtained due to the study of Vedas, Smrutis, Upanishads and Puran
4. Shruti-prapti: Knowledge obtained from a person engaged in the spread of knowledge (Acharya)
5. Daan: Gained by attending on those persons who are in search of highest spiritual bliss
6. Adhyatmik-dukha-hanan: Obtaining freedom from pain, distress etc arising due to lack of spiritual metaphysical and mystique knowledge and experience
7. Adhibhoutik-dukha-hanan: Freedom from pain and distress arising out of possessing and being attached to materialistic gains
8. Adhidaivik-dukha-hanan: Freedom from pain and distress caused by fate.

These eight siddhis help in eliminating all kinds of physical and mental pains and help in attaining liberation.

Siddhi and its meaning - II

Typically the following questions are asked regarding Siddhi:Do we acquire them at birth?
How to obtain a Siddhi?
Do they lose their effect (strength) if not utilized properly.
The answer to above questions have been gathered from lecture of Swamini Vasantananda in her book entitled 'Patanjali Yoga Tantra'.
When a Gyani reaches a state of total detachment it is known as KaiValya. This is considered as the final stage for yogis which helps them to attain certain Siddhis.

These Siddhis can also be attained at birth or by the grace of Lord or with the help of some herbs or doing Yagnya.

Patanjali YogaSutra states 5 different ways of attaining Siddhis.

1. Janma siddhi - this is obtained naturally at birth itself. Those who have this siddhi possess great strength in body and mind. This siddhi is a boon which continues for a number of births.

2. Aushadha Siddhi - this siddhi can be obtained to a very small extent by using certain herbs, drugs etc. For example, one can overcome thirst and hunger by using certain herbs. This we come across in a number of purans.

3. Mantra Siddhi - this siddhi is obtained by reciting certain mantras in the manner and number of times as stated in Shastras.

4. Japa Siddhi - to obtain this siddhi one has to do lot of penance with rigorous control over body and mind adhering to strict rules stated in Shastras.
By this siddhi, one first obtains total control over mind and organs. When further practice leads him to obtain desired siddhi.

5. SamadhiJa Siddhi - the name itself suggests the method. By controlling the mind and body to a highly elevated state in the spiritual path one obtains this siddhi.

The first 4 siddhis that are obtained are not permanent.


A person obtains them for a particular cause and particular period, hence they have to be used carefully i.e. only for the purpose for which it is given. If they are used improperly in a wrong way, they vanish.

Those persons who have lost the siddhi by incorrect use have to begin right from the start/beginning.

Hence the siddhis have to considered as a boon and it is essential to lead a pure life in order to preserve them.
For more details, please refer our earlier blog on siddhis.

Our Samskaars (Sacraments)

Those
rites that have to be performed by an individual from the birth to the
death are known as Samskaars or Sacraments. Samskaar - Sam= good,
kara=making means making something good, refining. These are explained
in Smritis (a recession of Veda). They explain the importance, benefits
and methods of performing these Samskaar. These start from the moment
the copulation of husband and wife takes place to the end of the life.
These are stated briefly in Vedas as Smritis. There are at least sixteen
such Samskaars which have to be performed during the lifetime. They can
be classified as

1. Those which are to be performed by parents

2. Those that have to be performed by individual

Some Samskaar have to be done once in lifetime, some once a year and some daily.

Five
Yagnyas are stated as Pancha maha-yagnyas which have to be performed
daily. They are Bramha yagnya, Deva yagnya, Pitru yagnya, Manushya
yagnya and Bhuta yagnya.

The sixteen samskaars to be performed in lifetime are –

1. Garbhadhan – This is the prayer done by parents to beget a child for continuation of the race i.e. conception.

2. Punsavana – This is done during 3rd or 4th month of pregnancy for the protection of fetus.

3. Simantonayana –
This is done in the 7th month of pregnancy for satisfying the cravings
of the mother. At the same time, rituals are performed for healthy,
physical and mental growth of the child

4. Jatakarma – Mantras are recited for well-being of child.

5. Naamkarana – This is the ceremony for giving the name to the child.

6. Nishkramana – This samskaar is performed in the 4th month of the child when it is taken out first time out of the house

7. Annaprashana – In 6th/7th/8th month, the child is given solid food.

8. Mundan – This is done in the 1st or 3rd year of the child

9. Karnaveda – This is the ceremony involving piercing of the ear. It is usually done 3rd or 5th year of the child.

10. Upanayana – Introduce the male child to the teacher which marks the entry of the child to bramhacharya.

11. Vedarambha – This is done at the time of Upanayana which involves the Gayatri upadesha.

12. Samavartana – Returning home from Gurukul is known as Samavartana.

13. Vivaha –
Known as Marriage, is the introduction of individual to Grihasthashram.
This is optional if the person decides to continue Brahmacharya

14. Vaanaprastha - this and next i.e. Sanyasashram are optional.

15. Sanyasa

16. Antyeshti – This is the final samskaar which is performed after death.

All these are performed once during lifetime.

Shradha
ceremony for pitrus have to be performed once in a year. Besides they
have to be performed when on a yatra to the holy places (punya tirtha or
punya kshetra). Tarpan – this has to be performed during new moon days
(amavasyas), during eclipse and during certain transition of the Sun.

Now
we enumerate the daily samskaars. Besides the 5 maha yagnyas mentioned
earlier, some more samskaars are to be done daily. They are –

1. Taking Bath

2. Sandhya vandan

3. Japam and homa

4. Devata Pooja

5. Vaishvadevam

1. Taking Bath (Snana) – There are number of methods of performing samskaar. Taking
bath in a lake, pond or river. While taking bath in these, we have to
dip inside the water and take bath. This method is considered to be the
best (holiest).
Drawing water from a well and taking bath is considered as good but next only to earlier one.
In case a person cannot have bath, bhasma snana is recommended.
One
should not take bath in sea daily but can be done on special occasions.
In kshetra like Rameshwar, Gokarna Mahabaleshwar, we can take bath in a
sea on any day
2. Sandhya vandana – It has to be performed 3 times in a day, according to the rules laid down in the scriptures
3. Japam –
There are 2 types of japas, names Sandhya Japa and Ishta Devata Japa.
Ishta Devata japa is to be done only after Sandhya japa. Those who are
not allowed to do Sandhya japa, can do Ishta devata japa first. Japa can
be performed in 3 ways.Performing Japa loudly with open mouth. This is considered as the least sacred. It is not recommended
Performing Japa by moving only the lips. This is slightly superior to the first.
Performing
Japa without moving the lips i.e. Manasa japa. This is considered to be
the best of all.Counting the number of Japas with fingers is not
considered sacred. Using garland made of beads is better than the
earlier one. The best method is the one where we use the joints in the
fingers while counting
4. Devata Pooja
– Generally it is advisable (or mandatory) to have five or six idols in
daily worship. The five that are mentioned are – Lord Ganesha, Lord
Shiva, Goddess Ambika (Parvati), Lord Vishnu and Lord Surya. This is
known as Panchayatan worship (Pooja) introduced by His Holiness
Aadi-Shankaracharya. Besides this in South India, it is customary to
have Lord Subramanya also.
5. Vaishvadevam –
After performing Pooja and before taking the food, we have to perform
this samskaar. This is done in order to get rid of all the sins and for
the welfare of all living beings i.e. placing food in different places
of the house (chanting mantras) for animals, birds and for beggars etc.
Thus
we find in smriti they have mentioned the duties to be performed from
morning till night. In order to understand the principles (tatva) and
guidelines to perform these karmas, rules are mentioned in the
Upanishads, smritis and vedas. It is mentioned that it is essential to
be healthy in mind and body.

Ashrama Dharma
In
the earlier article, we stated about various Dharma of an individual.
Now we come to what is known as Ashrama Dharma. They are broadly
classified into fourBramhacharya Ashram
Grihastha Ashram
Vaanprastha Ashram
Sanyasa Ashram
1. Bramhacharya Ashram
– This begins with learning under a Guru i.e. Vidhyabhyas. This
involves living with respect to Guru, parents and pitrus. Practicing
Bramhacharya, learning and performing Yoga, performing Sandhya vandan,
reciting and learning Vedas according to the rule are
the main aspects of this Ashram. It is stated that the Bramhachari has
to partake food at Guru’s place or gruhasthi or has to subside on
bhiksha (alms).
2. Grihastha Ashram
– The main aspects are as follows. Giving food to bramhachari, sanyasi
and atithi (guest); enjoying the life (pleasures) according to the rules
stated in Dharma; strictly following rules laid for grihastha (family
man) i.e. to perform at least 6 important karmas – Snan, Sandhya, japa,
homa, devata puja and Vaisvadevam. These are to be performed without
fail by reciting or not reciting the respective mantras. Besides this he
has also got to perform without fail - learning, teaching, giving alms,
taking alms, performing yagnya, homa and doing it for the others.
3. Vaanprastha Ashram
– Staying away from all (in a forest) after the age of 60 with or
without wife is stated as the Vaanprastha dharma. Here he has to perform
Pooja and Upasana. It is similar to a life of an ascetic.
4. Sanyasa Ashram-
One can take sanyas at anytime in life. He can become a sanyasi after
Bramhacharya or after Grihastha Ashram or after Vaanprashta ashram.
Hence there is no age bar for the same. When a person attains, Poorna
(complete and strong) Vairagya, he can take sanyas. Those who have taken
sanyas, cannot indulge in cooking, perform homa, havan etc. He has to
strive for obtaining more Vairagya and Holiness. For he has to perform
only, japa, dhyan, upavas and thorough study and discussion of Vedantas.
He has to eat by taking Alms from Grihasthas. He has to wear saffron
cloths only. According to the laid down rules, he has to have shaven
head or hair on his head with a beard. He has to practice ahimsa. He has
to carry a Kamandalu (type of vessel) and Danda (a sacred staff). Those
who do not carry a danda are called Sadhus.
Courtesy to the lectures of His highness Shankaracharya Shri Jayendra Saraswati which appeared in a Tamil spiritual magazine.

Yugadharma

In
our ancient scriptures and purans we come across a four-age cycle known
as Yuga. In modern times this is termed as Era or Epoch. The four yugas
are -

Satya Yuga – Also known as Krita Yuga or Golden age
Tretya Yuga – Also known as Silver age
Dwapara Yuga – Also known as Bronze age
Kali Yuga – Also known as Iron age

The widely accepted date for beginning of Kali Yuga is 3102 B.C.E. i.e. just after conclusion of Mahabharata war.

Krita Yuga
– It is also known as Golden age. In this period it is stated that life
span of human being was up to 80000 years. The life was sustained till
bones sustain in body. The memory was so high that people could remember
things by hearing or seeing it once. Rishis and Munis can sustain life
by drinking
water (only at times) for long periods. It is stated that during war,
even if the limbs are severed from the body, life could continue. We
come across purans that during this period, some kings ruled their
kingdoms for 1000s of years. From the purans, we observe that people
were highly intelligent, talented and the method of teaching was totally
different. This age can be called as Age of Perfection. There was only
one religion. It was the age of truth, all were saintly, humans were
gigantic and powerfully built. They were honest and virtuous. All were
able to reach the state of supreme bliss. The earth yielded their daily
requirements; hence there was no need of agriculture, mining etc. There
was no decease and weather was pleasant. There was no fear, hence this
period is called as Golden age. It is believed that if we consider
virtue and sin as single unit, the virtue was complete unit itself
without any sin.

Tretya Yuga – In this Yuga the virtue declined. During this age life was sustained in body till the flesh remained in body. The emperor rose to dominance by raging wars. Weather started changing to extremes, resulting in the formation of deserts and oceans. The wisdom, knowledge and other virtues declined
slightly. Agriculture, labor and mining were started. Average life span
were 10000 years. During this period three parts of virtue and one part
was sin. During Tretya Yuga, the people were able to overcome sorrow
and distress by performing Tapas and by obtaining Atma Dnyan.

Dwapar Yuga
– In this Yuga, virtue declined further and the human strength also
declined. In this age, life remained in the body, only till there was
blood. Life could be sustained for some period by not taking food. performing Yadnya, Pooja were useful in
order to overcome difficulties, sorrows and distress. In this age,
people started having Tamasik qualities, hence their strength decreased.
Deceases become rampant. There was discontent and fights between human
beings. Towards the end of the Yuga, vedas were divided into 4 parts as
knowledge and intelligence declined further. Old people started behaving
like young ones. Average lifespan declined to about 1000 years. There
was 2 parts of virtue and 2 parts of sin i.e. half-half.

Kali Yuga
– This is the final Yuga in cycle and also the current yuga. In this
Yuga, intelligence slumped to the lowest level. Hence this age can be
considered to be the age of ignorance and darkness. People became slaves
to habits, passions and became less powerful compared to the earlier
Yuga. Morality decreased to the lowest level and people became liars and
cheats. Love of spiritualism, respect for elders, saints and learned
men decreased. People started eating forbidden food. Environment got
polluted. Water and food became scarce. Families became non-existent. Doing bhajan and namasmaran is the only method i.e. Bhaktimarga is the only way to
eradicate sorrow or distress. Fear started reigning as supreme.
Lifespan came down to around 100 years and it will slowly decline to
about 20 years at the end. There will be one part of virtue and three
parts of sins.
The
period of each Yuga is mentioned in various purans but almost all agree
that the Kali Yuga started around 3102 B.C.E. More details can be
obtained by reading various books, authored by scholars on the subject.

Importance of Puranas

This article is a simple summary of an
article in Tamil Spiritual magazine Dhyanabhoomi written by Dr
Sheshadrinathan Shastry in 1991.

The main aim of Vedas was, for the
people to have peaceful and happy life. In order that the principles
involved in Vedas reach one and all at an early age, small stories
explaining them were created. This forms basis of puranas. Hence we find
that these stories tell a moral and spiritual value in a simple way.
During the stage of young children these may be just stories but the
same stories when read in an adult age makes us realize and understand
the principles, teachings and moral values involved in them. As we
become older, these values take a deep root in our mind as we have been
listening them as stories from a very early age.

If we take the theory of evolution,
Darwin explains the stages in which the evolution took place. 1st stage
of evolution starts from water; 2nd stage starts from aquatic animals
like fish in water; then animals like tortoise which can live on land
and water came into existence and in the 3rd stage animals like wild
boar which can live in water and land which is very close to the water
and in 4th stage they developed into animals like monkey. Finally Darwin
concludes human beings were evolved from apes.

This is stated as a finding by Darwin in the recent past.

But when we glance through the Vedas,
we come across an analogy to this Darwin’s theory. Thus we can conclude
that Darwin's findings from his research were already present in Vedas
and puranas.

For example let us look at Dashavatars - ten incarnations of Lord Vishnu. The order of Dashavatars is – Matsya, Kurma, Varaha, Narsimha, Vaman, Parshuram, Balaram, Sriram, Krishna and Kalki.

According
to purana, Bramha created water first. Hence first avatar represents
Matsya (fish). 2nd is Kurma avatar which explains the 2nd stage where
the animal lives on land and water. The 3rd avatar is Varaha which
corresponds to wild boar which can stay on land and very close to water.
The 4th avatar is Narasimha which is half animal and half human which
indicated of more animal instincts. In this part the brain functions
like an animal whereas physical part is human i.e. intellectual power is
not developed fully. In the next avatar i.e. Vaman avatar, the animal
part disappears completely and we find that the body part is developed
but with childishness. In the Parashuram avatar the brain functions
under the command i.e. it has not developed the power of discretion. He
obeys the order of father and chops of the head of his mother without
any thought i.e. obeys order. In Balaram avatar the indecision follows
to a lesser extent. When we come to Ram avatar, we find the full
development with the coordination of brain and action and full of Satva
guna. Finally in the Krishna avatar there is full development of the
human being. It shows intelligence and atma chintan. In this avatar the
intelligence is to such an extent that he gives upadesh to other human
beings. This shows how the puranas have indicated the evolution of human
beings before it was told as a theory of evolution by Darwin.

Similarly to Dashavatar we have an
analogy of fetus from the conception till birth. The fetus is formed in
the liquid (water). Then it is similar to a worm (fish). Then slowly it
develops small limbs like a human. In the 8th month it develops all the
human organs. Finally in the 10th month, it is fully developed at the
time of birth, similar to Dashavatar. Before Darwin’s theories, they have explained this phenomenon as Garbhavas.
Thus as elders we should understand
the Tatva (principles), moral values from Puranas and explain them to
youngsters in simple way. We must not dismiss the stories in Puranas as
mere stories. We must consider them to be as guidelines for living,
teaching of basic qualities and moral values.

नवरात्री: नऊ रात्रींचा उत्सव - भाग ५
"नवरात्री: नऊ रात्रींचा उत्सव - भाग ५" - सौ. उत्तरा धनंजय गोगटे
देवीचे आठव्या दिवशीचे रुप
८. देवी महागौरी
श्र्वेते वृषे समारूढा श्र्वेताम्बरधरा शुचि:।
महागौरी शुभं दद्यान्महादेवप्रमोददा।।
चंद्र किंवा शंखाप्रमाणे गौरवर्ण असलेली
 देवी महागौरी. देवी शुभ्र वस्त्रे परिधान करून तीचे वाहन असणार्या  
पांढर्या  बैलावर स्वार आहे.
अती गौर वर्णामुळे हिचे नाव महागौरी 
पडले आहे. अशी आख्यायिका आहे की अती कठोर तपाने काळ्या पडलेल्या देवीँला 
श्रीशंकरानी गंगाजलाने धुवून स्वच्छ केले. तेंव्हा विद्युल्लतेप्रमाणे 
प्रकाशमान असा हा गौरवर्ण तीला प्राप्त झाला. 
हे देवीचे रुप आठ वर्षीय बालिकारुप 
मानले गेले आहे. देवीच्या विविध रुपांत हे बालिकारूप समाविष्ट केले आहे. 
सर्वच वयातील आणि सर्व रुपातील स्त्रीशक्तीचेच महत्त्व नाही का ?
नवरात्राच्या आठव्या दिवशी हिची उपासना 
होते. देवीच्या अमोघ शक्तीने भक्तांचे जन्मजन्मांचे पापक्षालन होते. 
भविष्यातही कुठल्या प्रकारच्या पाप,  संताप किंवा दुःखाची बाधा भक्तांना 
होत नाही. देवीच्या क्रुपेने अलौकीक सिद्धींची प्राप्ती होवून साधक सर्व 
प्रकारे पुण्यवान आणि पवित्र होतो. त्याला सदैव सत्याचीच प्रेरणा मिळून 
असत्याचा विनाश होतो.
देवीचं हे रुप बालिकेचं आहे. लहान 
मुलीसारखच पवित्र आणि निर्मळ. शुभ्र वस्त्रे, शुभ्र व्रुषभ हे वाहन, शुभ्र 
गौरवर्ण ही सर्व ह्या निर्मळतेचीच प्रतिके.
देवी महागौरीच्या क्रुपेने आपणासही 
शुचीपूर्ण जीवन लाभो आणि आपणास सर्व प्रकारच्या पुण्यांची प्राप्ती होवो 
हीच आई जगदंबेचरणी प्रार्थना

नवरात्रीमधले कुमारीकापूजन
दुर्गादेवीच्या आराधनांमध्ये नवरात्रीमधील आराधनेला विशेष महत्व आहे. ह्या आराधने मध्ये दोन महत्वाच्या पूजा आहेत - कुमारीका पूजन आणि सुवासिनी पूजन. 
अंबिकेची कृपा प्राप्त होण्यासाठी बाला त्रिपुरसुंदरीची उपासना श्रेष्ठ मानली जाते. हे तात्पर्य आपल्याला ललितासहस्रनामामधील पुढील ओवीमुळे कळते. 
“भण्डपुत्र वधोद्युक्त बालाविक्रमनन्दिता” - बाला ही ललितादेवीची पुत्री. आपल्या आईने खूप थांबवण्याचा करून पण ९ वर्षाच्या बाला त्रिपुरसुंदरीने युद्धभूमीवर जाऊन भंडासुराच्या सर्व पुत्रांचा नाश केला. म्हणूनच अशा ह्या पराक्रमी पुत्रीचे पूजन केले जाते.
नवरात्रीमध्ये आपल्या ऐपतीनुसार ९ दिवसांत ९ कुमारिकांचे पूजन केले जाते. कुमारिकांचं वय २ ते १० मध्ये असायला हवं. 
कुमारीकापूजनाचा विधी:


१

मंगलस्नान 

प्रथम कुमारीकेला आसनावरती (पीठावरती) बसवून प्रथम तिला मंगल स्नान घालावे.


२

वस्त्रार्पण 

नंतर तिला नवीन वस्त्र परिधान करून, अलंकार करून, अलंकारांनीं सुशोभित केलेल्या पाटावर बसवावे


३

पुष्पाभिषेक 

नंतर कुमारीकेला पुष्पाभिषेक करावा


अभिषेक मंत्र 

 

ॐ क्लीं कुलकुमारीकायै नमः पाद्यं समर्पयामि - पायावर पाणि वहायचं 

ॐ क्लीं कुलकुमारीकायै नमः अर्घ्यं समर्पयामि - हातावर पाणि वहायचं 

ॐ क्लीं कुलकुमारीकायै नमः अर्घ्यं समर्पयामि आचमनीयं समर्पयामि  - हातावर तीन वेळा पाणि वहायचं 

ॐ क्लीं कुलकुमारीकायै नमः वस्त्रं समर्पयामि - नवीन वस्त्र अर्पण करावीत 

ॐ क्लीं कुलकुमारीकायै नमः गन्धं समर्पयामि - गन्ध लावायचं 

ॐ क्लीं कुलकुमारीकायै नमः भूषणादि समर्पयामि - अलङ्कार अर्पण करायचे 

ॐ क्लीं कुलकुमारीकायै नमः पुष्पाणि समर्पयामि - पुष्प अर्पण करायचं 



४

षोडशोपचार


*प्रत्येक दिवशी त्या त्या देवीचा मंत्र म्हणावा 


दिवस १) ॐ शैलपुत्र्यै नमः 

दिवस २) ॐ ब्रह्मचारिण्यै नमः 

दिवस ३) ॐ चन्द्रघण्टायै नमः 

दिवस ४) ॐ कुष्माण्ड्यै नमः 

दिवस ५) ॐ स्कन्दमात्रे नमः 

दिवस ६) ॐ कात्यायन्यै नमः 

दिवस ७) ॐ कालरात्र्यै नमः 

दिवस ८) ॐ महागौर्यै नमः

दिवस ९) ॐ सिद्धिदात्र्यै नमः  

नंतर कुमारीकेचं षोडशोपचारांनी पूजन करावं. डावीकडल्या रकान्यामधील सूचनेनुसार प्रत्येक दिवशी त्या त्या दिवशीच्या देवीचे मंत्र म्हणावेत. उदाहरणार्थ पहिल्या दिवशी सर्व उपचार प्रत्येक उपचाराच्या सुरुवातीला ॐ शैलपुत्र्यै नमः जोडून करावेत. तसेच दुसऱ्या दिवशी सर्व उपचार ॐ ब्रह्मचारिण्यै नमः मंत्र जोडून करावेत. 

षोडशोपचार:

ॐ शैलपुत्र्यै* नमः ध्यायामी - कुमारीकेमध्ये शैलपुत्रीचे ध्यान करावे 




ॐ शैलपुत्र्यै नमः आवाहयामि - कुमारीकेमध्ये शैलपुत्रीचे आवाहन करावे

 

ॐ शैलपुत्र्यै नमः आसनं समर्पयामि - कुमारीकेला आसनावर बसवावे

 

ॐ शैलपुत्र्यै नमः पाद्यं समर्पयामि - कुमारीकेचे पाय धुवावेत

 

ॐ शैलपुत्र्यै नमः अर्घ्यं समर्पयामि - कुमारीकेच्या हातावर पाणी वहावं

 

ॐ शैलपुत्र्यै नमः स्नानं समर्पयामि - कुमारीकेला स्नान घालावं 




ॐ शैलपुत्र्यै नमः स्नानानन्तरं आचमनीयं समर्पयामि - कुमारीकेला तीन वेळा पाणी अर्पण करावं 




ॐ शैलपुत्र्यै नमः गन्धं धारयामि - कुमारीकेला गंध लावावं 




ॐ शैलपुत्र्यै नमः हरिद्रा कुंकुमं समर्पयामि - कुमारीकेला हळद कुंकुम लावावं 




ॐ शैलपुत्र्यै नमः वस्त्रं समर्पयामि - कुमारीकेला वस्त्र अर्पण करावं

  

ॐ शैलपुत्र्यै नमः पुष्पमालां समर्पयामि - कुमारीकेला पुष्पांचा हार अर्पण करावा 


ह्यानंतर खाली दिलेल्या प्रत्येक नावांनी पुष्पार्चन करावं (पुष्प वहावं)


ॐ क्लीं कौमार्यै नमः

ॐ क्लीं त्रिपुरार्यै नमः 

ॐ क्लीं कल्याण्यै नमः 

ॐ रोहिण्यै नमः 

ॐ कामिन्यै नमः 

ॐ चण्डिकायै नमः 

ॐ शाङ्कर्यै नमः 

ॐ दुर्गायै नमः 

ॐ सुभद्रायै नमः 


ह्यानंतर उर्वरित उपचार म्हणजे धुप, दीप, नैवेद्य करावेत 


ॐ शैलपुत्र्यै नमः धूपं समर्पयामि - कुमारीकेवरून अगरबत्ती ओवाळावी 




ॐ शैलपुत्र्यै नमः दीपं समर्पयामि - कुमारीकेवरून निरांजन ओवाळावे

 

ॐ शैलपुत्र्यै नमः नैवेद्यं समर्पयामि - कुमारीकेला जेवण घालावं





जेवण झाल्यावर कुमारीकेवरून आरती ओवाळावी 


पूजा समाप्त करताना ॐ तत् सत् ब्रह्मार्पणमस्तु म्हणून पाणि ताम्हणात सोडावे. 



ही पूजा पद्धत दक्षिणेकडे प्रकाशित होणाऱ्या नियतकालिकेमधील लेखावर आधारित आहे. नियतकालिकाचे नाव “ज्ञानआलयं” म्हणजे ज्ञानाचे देऊळ (ऑक्टोबर १९९९).

नवरात्री:  नऊ रात्रींचा उत्सव - १
आपल्या संस्थेचे ट्रस्टी श्रीयुत धनंजय गोगटे ह्यांच्या पत्नी सौ. उत्तरा धनंजय गोगटे ह्यांनी नवरात्री निमित्ताने लिहिलेला जगन्मातेच्या विविध रुपांची माहिती देणाऱ्या लेखमालेतील हा पहिला लेख.
"नवरात्री: नऊ रात्रींचा उत्सव" - सौ. उत्तरा धनंजय गोगटे
दुर्गेची तीन मुख्य रूपे महासरस्वती, 
महाकाली आणि महालक्ष्मी ह्यांच्या महापूजेचा उत्सव. हिंदू धर्मातील सर्वच 
शाखांमधे कुठल्या ना कुठल्या प्रकारात ह्या शक्तीरुपाची उपासना आढळते.
देवी पार्वतीने दुष्टांचा संहार 
करण्यासाठी विविध दुर्गारुपे धारण केली. देवी भागवत ह्या ग्रंथात समग्र 
देवीचरित्र संग्रहीत केले आहे.
देवी पार्वतीचे वर्णन अल्लड बालिका, 
ध्येयासक्त प्रेमिका, परिपूर्ण, संयत, कुटुंबवत्सल ग्रुहिणी, पत्नी, माता 
आणि अंतिमतः संपूर्ण शक्तीरुप अश्या विविधरुपात आले आहे.
दुष्टशक्तींपुढे इतर सर्व देवता 
निष्प्रभ ठरल्यावर आणि सर्व सामान्यांप्रमाणे त्यांची त्राही माम् ही 
स्थिती आल्यावर  ही कोमलांगी आपले शांतरुप झुगारून कठोर दुर्गारूप धारण 
करते. घरादाराला सम्रुद्धी आणणारी ही अष्टलक्ष्मी त्यासाठी नवदुर्गारूप 
धारण करते. हाती शस्त्र घेत सतत अविश्रांत लढून असूरांचा समूळ नाश करूनच 
थांबते.
दुष्टांचे निर्दालन करताना सहनशीलता 
सोडून, हाती शस्त्र धरावे आणि हार न स्विकारता सर्व शक्तीनिशी प्रतिकार  
करावा आणि त्यांचे निर्दालन करावे हीच शिकवण आई जगदंबा आपल्याला देत आहे. 
आई अंबाबाई आपणासही शक्ती प्रदान करो ही प्रार्थना.
नवरात्रीच्या निमित्ताने आईच्या विविध रूपांची माहिती करुन देण्याचा हा एक प्रयत्न.  
१. शैलपुत्री
वन्दे वान्छीतलाभाय चन्द्रार्धक्रुतशेखराम्।
व्रुषारुढां शूलधरां शैलपुत्रीं यशस्विनीम्।।
आई जगदंबेच पहिलं  दुर्गारूप आहे - शैलपुत्री.
व्रुषभावर आरुढ, एका हातात त्रिशूल आणि दुसर्या हातात कमळ धारण केलेल्या रुपातील हीचे वर्णन मनोवान्छीत फळ देणारी असे आहे.
हिमालयाची कन्या म्हणून हिचा अवतार 
असल्याने नाव आहे शैलपुत्री. पती श्रीशंकराचा पित्रुग्रुही झालेला अवमान 
सहन न होवून सतीने योगाग्नीद्वारे देहत्याग केला. आणि पुढील जन्मी  
हिमालयाच्या घरी जन्म घेतला. ह्या जन्मीसुद्धाघोर तप करून पती म्हणून 
श्रीशंकराची प्राप्ती करून घेतली. अतिशय भावूक पण मानी, कोमल पण कठोर, 
ईप्सित सिद्धीसाठी कठोर परिश्रम करण्याची प्रेरणा देणारी ही शैलपुत्री.
नवरात्रीच्या उपासनेला शैलपुत्रीच्या 
पूजनाने प्रारंभ होतो. या उपासनेत योगी मूलाधार चक्रावर मनाला स्थित करून 
त्यांच्या योगसाधनेस प्रारंभ करतात. शैलपुत्रीक्रुपेने आपणा सर्वांचे 
मनोवांछीत साध्य होवो हीच आई जगदंबेकडे प्रार्थना.
२. ब्रम्हचारिणी
दधाना करपद्माभ्यामक्षमालाकमण्डलू ।
देवी प्रसिदतु मयि ब्रम्हचारिण्यनुत्तमा।।
आई दुर्गेच दुसरं रूप आहे ब्रम्हचारिणी. ब्रम्ह शब्दाचा अर्थ आहे - तप. तपाचरण करणारी -  ब्रम्हचारिणी।
"वेदस्तत्वं तपो ब्रम्ह" अस म्हटलच आहे. वेद, तत्व आणि तप म्हणजे ब्रम्ह.
देवीच्या उजव्या हाती जपमाळ आणि डाव्या 
हाती कमण्डलु आहे. श्री शंकर पती हेच लाभावे म्हणून पार्वतीदेवीने कित्येक 
हजार वर्षे कठोर तप केले. असे तप कुणालाही कधीही शक्य झाले नाही. 
अभूतपूर्वच असे हे पुण्यकृत्य केवळ देवीलाच शक्य झाले.
देवीचे हे रूप भक्तांना आणि साधकांना 
अनन्त फळे देणारे आहे. हिच्या उपासनेमुळे तप, त्याग, वैराग्य , सदाचार आणि 
संयमाची व्रुद्धी होते. 
नवरात्रातील दुसर्या दिवशी हिचे पूजन 
होते. साधकाचे मन स्वाधिष्टान चक्रावर स्थीत असते. ज्यायोगे आपल्याला 
क्रुपा आणि भक्ती प्राप्त करता येते. 
आई ब्रम्हचारिणी क्रुपेने जीवनातील कठीण
 क्षणांतही विचलीत न होण्याचे धारिष्ट्य आणि मन कर्तव्य मार्गावरच एकाग्र 
करण्याचे सामर्थ्य आपल्याला प्राप्त होवो हीच प्रार्थना.
३. देवी चन्द्रघण्टा
पिण्डजप्रवरारूढा चन्दकोपास्त्रकैर्युता।
प्रसादं तनुते मह्यम् चन्द्रघण्टेति विश्रुता॥
मस्तकावर अर्धचन्द्र धारण करणारी आणि 
घण्टानाद करीत आगमन करणारी ती चन्द्रघण्टा। सुवर्णकांती असलेली, दशभूजा आणि
 दहाही हात विविध अस्त्रांनी विभूषित असणारी माता चन्द्रघण्टा हिचे वाहन 
आहे सिंह आणि मुद्रा युध्दाला तयार असलेली तरीही सौम्य अशी आहे.
नवरात्रीच्या तिसर्या दिवशी हिची उपासना होते आणि साधक आपले मन मणिपूर चक्रावर एकाग्र करतात. युध्दासाठी तत्पर असणारी ही चन्द्रघण्टा भक्तांचे मनोरथही शिघ्रतेने पुरवते. देवीचे हे रूप भक्तांना कायम  निर्भयता आणि शौर्य प्रदान करते. 
चन्द्रघण्टा देवी सदैव युद्धासाठी सज्ज 
आहे. दुष्टशक्तींना घंटानाद करत युध्दासाठी ललकारते आहे. पण तरीही हे रुप 
भितीदायक मात्र नाही. सौम्य आणि प्रसन्न देवीरूप भक्तांमधे निर्भयता आणि 
शौर्याबरोबरच विनम्रता आणि सात्विकतेचा विकास करते. 
काया, वाचा आणि मनोभावे शुध्द होवून 
देवीची संपूर्ण शरणागत होत उपासना करावी. असे चन्द्रघण्टेचे भक्त जिथे 
जातील तिथे लोक सुख आणि पावित्र्याचा अनुभव घेतात. विनम्रता आणि सात्विकता ही भक्तांची कमजोरी नाही तर धैर्य आणि शौर्यामुळे प्राप्त झालेला देवीचा क्रुपाप्रसादच नव्हे का? 
अशी चन्द्रघण्टा देवी आपणा सर्वांसाठी परमकल्याणकारी होवो हीच आई जगदंबेचरणी प्रार्थना।

नवरात्री: नऊ रात्रींचा उत्सव - 2
"नवरात्री: नऊ रात्रींचा उत्सव - भाग २" - सौ. उत्तरा धनंजय गोगटे
देवीची चौथ्या आणि पाचव्या दिवशीची रुपे 
४. देवी कूष्माण्डा
सुरासम्पूर्णकलशम् रुधिराप्लुतमेव च।
दधाना हस्तपद्माभ्याम् कूष्माण्डा शुभदास्तु मे।।
स्रुष्टीच्या निर्मितीच्याही आधी हिचे 
अस्तित्व मानले जाते. आपल्या मंद हास्यातून संपूर्ण स्रुष्टी निर्माण 
करणारी आदिमाया आदिशक्ती - देवी कूष्माण्डा. 
आठ हात असलेली ही अष्टभूजा. आठ हातात अनुक्रमे कमण्डलु, धनुष्य, बाण, कमळ, अम्रुतकलश, चक्र, गदा आणि जपमाळ आहे.
किती परिपूर्ण असं हे रूप आहे नाही का? एकाच
 वेळी विविध शस्त्रे - शौर्याचं प्रतिक, कमलपुष्प - कोमलता आणि 
सम्रूद्धीचं प्रतिक, कलश - दीर्घायुष्य आणि मांगल्याचं प्रतिक, आणि जपमाळ 
हे योगाचं प्रतिक. 
देवीचे तेज अतुलनीय आहे.  ब्रम्हांडातील
 सर्वच तेजाचा स्त्रोत कूष्माण्डादेवी आहे. असं म्हणतात की प्रत्यक्ष 
सूर्यमंडलाचा गाभा हीचे  निवासस्थान आहे. येवढे तेज इतर कुणाचेही अगदी 
सूर्याचेही नाही.
नवरात्राच्या चवथ्या दिवशी हिची उपासना 
होते आणि साधक आपले मन अनाहत चक्रावर एकाग्र करतात. अत्यंत तेजोमयी असणारी 
कूष्माण्डा भक्तांचे मनोरथही अती शिघ्रतेने पुरवते. आई कूष्माण्डेच्या 
उपासनेने भक्तांच्या सर्व रोग आणि दुःखांचा विनाश होतो. हीची उपासना 
आयुरारोग्य, यश आणि बल, शक्ती असे  फळ देणारी आहे. देवी कूष्माण्डेच्या 
क्रुपेने आपले आयुष्य सर्व व्याधिमुक्त आणि सुखसम्रुद्धीने युक्त होवो हीच 
आई जगदंबेचरणी प्रार्थना.
५. देवी स्कन्दमाता
सिंहासनगता नित्यम् पद्माश्रितकरद्वया।
शुभदास्तु सदा देवी स्कन्दमाता यशस्विनी।।
स्कंद म्हणजे कार्तिकेय. अत्यंत
 पराक्रमी,  देवगणांचा सेनापती स्कंद. आणि त्याची माता म्हणून स्कंदमाता. 
स्वतःच्या  मुलाच्या नावाने प्रसिध्द असे हे मात्रुरुप. ह्या मात्रुरुपात 
देवी चतुर्भुजा असून आपल्या एका हाताने बालस्कंदाला धरले आहे. दुसऱ्या आणि 
आणि तिसऱ्या हातात कमलपुष्प असून एक हात वरमुद्रा स्थितीत आहे. ही पद्मासना
 असून सिंह हे देवीचे वाहन आहे.



स्कन्दमातेची पूजा नवरात्राच्या पाचव्या
 दिवशी केली जाते. ह्या दिवशी साधकाचे मन विशुध्द चक्रावर स्थीर  असावे. 
ह्या अवस्थेतील साधकाच्या समस्त चित्तव्रुतींचा लोप होवून मन विशुध्द आणि 
सर्व बंधनातून मुक्तीचा अनुभव घेते.
अशी ही सिंहासनी, पराक्रमी रणरागिणी, 
हातातील कमळाने कोमलतेची आणि बालस्कंदाच्या अस्तित्वाने हळव्या तरीही 
कर्तव्यकठोर आणि वत्सल मात्रुशक्तीची प्रत्यक्ष मूर्ती नव्हे का?
स्कन्दमातेच्या उपासनेने भगवान कार्तिकेयाचीही उपासना आपसूकच घडते आणि हा घोर भवसागर पार करण्याचा मार्ग अधिक सुलभ होतो.
देवी स्कन्दमातेच्या उपासनेने भक्तांच्या सर्व ईच्छा पूर्ण होवून सर्वांना शांती आणि सुखसमाधान लाभो हीच आई जगदंबेचरणी प्रार्थना

नवरात्री: नऊ रात्रींचा उत्सव - भाग ३
"नवरात्री: नऊ रात्रींचा उत्सव - भाग ३" - सौ. उत्तरा धनंजय गोगटे

देवीचे सहाव्या दिवशीचे रुपे 
६. देवी कात्यायनी
चन्द्रहासोज्ज्वलकरा शार्दूलवरवाहना।
कात्यायनी शुभं दद्यादेवि दानवघातिनी॥॥
देवीचे सहावे रूप आहे कात्यायनी. कत नामक ऋषीकुलात कात्यायन ऋषींची प्रार्थना स्विकारुन त्यांची पुत्री म्हणून जन्म घेणारी - कात्यायनी.
कालिन्दी
 तटावर श्रीक्रुष्णाकडून आपला उद्धार व्हावा ह्या हेतूने गोपींनी कात्यायनी
 देवीची उपासना केली. तेव्हापासून ब्रजवासींची ईष्टदेवता म्हणून हिची 
स्थापना झाली. देवीचे रूप अतिशय भव्य-दिव्य असे आहे. देवीची कांती 
सुवर्णासमान प्रकाशमान आहे. चतुर्भुजा देवीच्या चार हातांपैकी उजवा एक हात 
वरमुद्रेत आणि एक अभय मुद्रेत आहे. तर डाव्या एका हातात तलवार आणि एका 
हातात कमळ आहे.
देवीचे वाहन सिंह आहे. देवी
 कात्यायनीची पूजा नवरात्राच्या सहाव्या दिवशी केली जाते. ह्या दिवशी 
साधकाचे मन आज्ञा चक्रावर स्थीर असावे. ह्या चक्राचे योगसाधनेतील महत्त्व 
अनन्य साधारण आहे. आज्ञा चक्रावर स्थीर अवस्थेत साधक देवीला सर्वस्व अर्पण 
करून संपूर्ण शरणागतीने स्वतःला समर्पित करतो. आणि ह्या साधनेचे फळ म्हणजे 
साधकाला धर्म, अर्थ, काम आणि मोक्ष अश्या चारही फळांची प्राप्ती होते. 
देवी कात्यायनीच्या भक्तांची रोग, चिंता आणि सर्व प्रकारच्या दुःखापासून मुक्तता होते.
सिंहावर
 आरुढ झालेली देवी कात्यायनी भक्तांच्या सर्व दुःखांचा नाश करुन भक्तांना 
निर्भय करतेच आणि संपन्नतेसाठी वर प्रदान करते. देवी कात्यायनीच्या 
उपासनेने भक्तांच्या सर्व ईच्छा पूर्ण होवून सर्वांना निर्भयता आणि 
संपन्नता लाभो हीच आई जगदंबेचरणी प्रार्थना.

नवरात्री: नऊ रात्रींचा उत्सव - भाग ४
"नवरात्री: नऊ रात्रींचा उत्सव - भाग ४" - सौ. उत्तरा धनंजय गोगटे

देवीचे सातव्या दिवशीचे रुप
७. देवी कालरात्रि  
एकवेणी जपाकर्णपूरा नग्ना खरास्थिता।
लम्बोष्ठी कर्णिकाकर्णी तैलभ्यक्तशरीरिणी॥
वामपादोल्लसल्लोहलताकण्टकभूषणा।
वर्धनमूर्धध्वजा कृष्णा कालरात्रिर्भयङ्करी।।
सर्व दुर्गारुपात सर्वात उग्र रुप आहे -
 देवी कालरात्रि. क्रुष्णा म्हणजे काळा रंग असलेली, केस अस्ताव्यस्त,  
गळ्यात वीजेप्रमाणे तळपती माळ धारण केलेली आणि गाढव हे वाहन असणारी भयंकारी
 देवी कालरात्रि. आपल्या भक्तांना मात्र कायम शुभ फलदायिनी आहे.
देवी कात्यायनीची पूजा नवरात्राच्या 
सातव्या दिवशी केली जाते. ह्या दिवशी साधकाचे मन सहस्त्रधार चक्रावर स्थीत 
असावे. ह्यामुळे साधकाला समस्त सिद्धींचे द्वार खुले होते. सर्व पापांचा 
नाश होवून साधकाला पुण्यलोकाची  प्राप्ती होते.
देवी कात्यायनीचं हे भयप्रद रूप इतर 
रूपांपेक्षा पूर्णतः वेगळं आहे. कदाचित सर्व भयांचाच समूळ नाश करण्यासाठी 
म्हणून देवीने स्वतः च एक भयंकर रूप धारण केले असावे.
देवी कालरात्रि ही दुष्ट शक्तींचा आणि 
भयाचा विनाश कळण्यासाठीच अवतरली आहे. जल, अग्नी, शत्रु, जन्तु, रात्र 
ह्यातील कुठलेच भय भक्तांना देवी कात्यायनीच्या उपासनेने उरत नाही. 
देवीकृपेने तो संपूर्ण भयमुक्त होतो.
काया, वाचा मनोभावे आणि यम, नियमांचे पालन करून देवी कालरात्रिची उपासना करणार्या भक्तांना मिळणार्या शुभफळांची गणतीच होणार नाही.
देवी कात्यायनीच्या उपासनेने भक्तांच्या सर्व ईच्छा पूर्ण होवून सर्वांना शुभ फळाची प्राप्ती होवो हीच आई जगदंबेचरणी प्रार्थना.

नवरात्री: नऊ रात्रींचा उत्सव - भाग ५
"नवरात्री: नऊ रात्रींचा उत्सव - भाग ५" - सौ. उत्तरा धनंजय गोगटे
देवीचे आठव्या दिवशीचे रुप
८. देवी महागौरी
श्र्वेते वृषे समारूढा श्र्वेताम्बरधरा शुचि:।
महागौरी शुभं दद्यान्महादेवप्रमोददा।।
चंद्र किंवा शंखाप्रमाणे गौरवर्ण असलेली
 देवी महागौरी. देवी शुभ्र वस्त्रे परिधान करून तीचे वाहन असणार्या  
पांढर्या  बैलावर स्वार आहे.
अती गौर वर्णामुळे हिचे नाव महागौरी 
पडले आहे. अशी आख्यायिका आहे की अती कठोर तपाने काळ्या पडलेल्या देवीँला 
श्रीशंकरानी गंगाजलाने धुवून स्वच्छ केले. तेंव्हा विद्युल्लतेप्रमाणे 
प्रकाशमान असा हा गौरवर्ण तीला प्राप्त झाला. 
हे देवीचे रुप आठ वर्षीय बालिकारुप 
मानले गेले आहे. देवीच्या विविध रुपांत हे बालिकारूप समाविष्ट केले आहे. 
सर्वच वयातील आणि सर्व रुपातील स्त्रीशक्तीचेच महत्त्व नाही का ?
नवरात्राच्या आठव्या दिवशी हिची उपासना 
होते. देवीच्या अमोघ शक्तीने भक्तांचे जन्मजन्मांचे पापक्षालन होते. 
भविष्यातही कुठल्या प्रकारच्या पाप,  संताप किंवा दुःखाची बाधा भक्तांना 
होत नाही. देवीच्या क्रुपेने अलौकीक सिद्धींची प्राप्ती होवून साधक सर्व 
प्रकारे पुण्यवान आणि पवित्र होतो. त्याला सदैव सत्याचीच प्रेरणा मिळून 
असत्याचा विनाश होतो.
देवीचं हे रुप बालिकेचं आहे. लहान 
मुलीसारखच पवित्र आणि निर्मळ. शुभ्र वस्त्रे, शुभ्र व्रुषभ हे वाहन, शुभ्र 
गौरवर्ण ही सर्व ह्या निर्मळतेचीच प्रतिके.
देवी महागौरीच्या क्रुपेने आपणासही 
शुचीपूर्ण जीवन लाभो आणि आपणास सर्व प्रकारच्या पुण्यांची प्राप्ती होवो 
हीच आई जगदंबेचरणी प्रार्थना.

About Dharma and Religion - Part II
Vedic
religion (Hindu) is broadly classified into two types namely Saamaanya
Dharma and Vishesh Dharma. Saamaanya dharma deals with non-violence,
truthfulness, cleanliness, control of senses, non-acquisitiveness,
devotion to God, trust in parents and love in all creatures whereas
Vishesh dharma is according to the Varnashrama. But basically, we can
classify all our acts as Dharma and Adharma. Dharma can be 1) Individual
2) family 3) Village 4) CountryIndividual
Dharma – This includes worship of God, performing one’s duties without
fail, showing respect and behaving with obedience to elders and parents,
performing one’s duty without hurting or harming others. It is advised
to keep mum, if telling the truth is going to harm to others. Diverting
the mind when we get angry and thereby reducing our anger. Following a
strict timetable of the things that we wish to do during the day. While
taking decisions in important matters, consulting the elders and
experienced persons. Being helpful to at least someone during the day by
speech or action or even by thought. These are considered as Dharma to
be followed by an individual.
Family Dharma – The following are considered as Family Dharma.

Interacting with each other with love, affection, respect and with attitude of adjusting to maintain harmony.
Bringing up the children with good habits and thoughts from very early age.
Adjusting
our own habits in such a way that they are a model or lessons to our
children. This involves a personal discipline of the highest order to be
followed by elders - in speech, in action, in behavior, in eating
habits and in dress code etc.
Managing
our expenses according to our income. Keeping household in peace,
comfort and united. Avoiding unnecessary expenses and living a simple
life.
Finally to keep the unity among the members of the family, indulging in the worship of the Lord as stated in scriptures.

Village
Dharma – Keeping unity among the people of the village; working
together for all affairs in village like function; keeping the
surrounding clean; participating in the household ceremonies and helping
each other. In the process, the village must become a model for the
people who visit the village. These are considered as Village Dharma.
Dharma
for the country as a whole – All the people working with single
mindedness at the time of disaster, calamities, war etc; unity and love
for the country rather than the caste, religion or region; exposing and
punishing those who indulge in anti-social activities or against the
interest or freedom of the country or those who act against the interest
of the economy and sovereignty of the country.
These are considered as the dharma for the Country
Finally
we conclude that all acts that give Satvik results will give Satvik
benefits whereas Rajasik and Tamasik acts will give Rajasik and Tamasik
benefits. Hence it is essential to follow Satvik Dharma in all walks of
life. Besides these there are other Dharmas as per the seasons like
summer, winter and rainy days. E.g. Annadana during famine, giving water
during water scarcity, helping the poor, rendering medical help when
required.

श्री गणेश
ॐ श्री गुरवे नमः
पुढील आठवड्यामध्ये सुरू होणाऱ्या गणेशोत्सवानिमित्त काही गणपती विषयी लेख आम्ही प्रकाशित करत आहोत. ह्या लेखांमधील माहिती दक्षिण भारतात प्रकाशित होणाऱ्या नियतकालिकांमधून निवडली आहे. कांची शंकराचार्यांच्या तमिळ भाषेतील प्रवचनांचे मराठीमध्ये भाषांतर करताना काही चूक झाली असल्यास वाचकांनी क्षमा करावी.
गणपती हे सर्व लोकांचं आराध्य दैवत आहे. केवळ भारतातच नव्हे तर बऱ्याच देशांमध्ये गणपतीची उपासना चालते. कुठलंही कार्य निर्विघ्नपणे पार पडावं म्हणून गणपतीला नमस्कार करूनच कार्याची सुरुवात होते. म्हणूनच गणपतीला विघ्नेश्वर म्हणतात. एवढंच काय अगदी त्याच्या आईने (श्री ललिता देवी म्हणजेच पार्वतीने) पण भण्डासुराने देवांना त्रास देण्यासाठी निर्माण केलेल्या मोहनास्त्रातून देवांची सुटका करण्यासाठी विघ्नेश्वराचीच मदत घेतली. ह्यावरून आपल्याला गणपतीचं महत्व लक्षात येतं.
गणपतीची उपासना साधी, सरळ आणि सोपी आहे. मातीने, शेणाने किंवा हळदीने तयार केलेल्या मूर्तीमध्ये गणपतीला आवाहन करून त्याला प्रसन्न करून त्याचा अनुग्रह प्राप्त करता येतो. त्याच्या उपासनेसाठी शास्त्र, नियम ह्यांची काही गरज नाही. भक्तांच्या हाकेसरशी प्रकट होऊन तो सदैव भक्तांच्या इच्छा पूर्ण करतो. इतर देवांसारखे त्याला सोवळं किंवा अमुक सामग्रीची गरज नाही. त्याला प्रसादाच्या रूपात काहीही दिलं तरी तो समाधानी असतो. त्याच्या दर्शनासाठी अमुक वेळ किंवा अमुक ठिकाण असं काही बंधन नाही. तिन्ही त्रिकाल त्याला हाक मारून त्याचं दर्शन घेता येतं.
गणपतीच्या कथा पण खूप मनोरंजक आणि बोधदायक आहेत. अशीच एक पुराणातील छोटी कथा आपण बघूया.
पुराणांत कुबेर हा धनाचा देव मनाला जातो. बरेच जण धनप्राप्तीसाठी कुबेराची पूजा करतात. अशा कुबेर देवाचं गणपतीने कसं गर्वहरण केलं त्याची ही कथा आहे. धन, सत्ता हे गर्व निर्माण करतात. तसाच कुबेराला पण आपल्या संपत्तीचा गर्व झाला.
एकदा कुबेर शंकर पार्वतींना भेटायला कैलास पर्वतावर गेला. जाताना शिष्टाचारानुसार तो काही फळं घेऊन गेला. शंकर पार्वतीच्या बाजूला गणपती बसला होता. कुबेराने आणलेली फळं बघून तो हसला. त्याने विचार केला कि एवढ्या फळांनी त्याचं काय होणार आणि त्याने क्षणार्धात ती फळं त्याने खाऊन टाकली. कुबेराला काही कळालं नाही कि गणपती का हसतोय. कुबेराने शंकर पार्वतींना आपल्या घरी जेवायला यायचं आमंत्रण दिलं. शंकर पार्वतींनी ओळखलं कि कुबेराला गर्व झाला आहे आणि आपल्या संपत्तीचं प्रदर्शन करण्यासाठी म्हणून तो आपल्याला बोलावत आहे. त्यांनी आमंत्रण स्वीकारण्याचा संकोच केला. पण बाजूला बसलेल्या बाल गणपतीने मात्र कुबेराकडे जाण्याचा हट्ट धरला. त्याला तिकडे भरपूर काही खायला मिळणार होते. आपल्या मुलाचा हट्ट पुरवण्यासाठी शंकर पार्वतींनी कुबेराचं आमंत्रण स्वीकारलं आणि दुसऱ्या दिवशी ते गणपती आणि कार्तिकेयासह कुबेराच्या घरी गेले. मार्गामध्ये गणपतीने स्वतःला चिखलाने माखून घेतलं. कुबेराच्या घरी जाताच त्याने सर्व जमिनीवर लोळून सर्व जमीन आणि गालिचे चिखलाने माखून टाकले. कुबेराला हे काही कळेना. त्याने गणपतीला विचारलं "तू असं का केलंस?" गणपती म्हणाला "तुमच्या संपत्तीला दृष्ट लागू नये म्हणून मी हे केलं". गणपतीला खूप भूक लागली होती. त्यामुळे त्याने थेट स्वयंपाकघर गाठलं. आणि तेथे जे काही दिसेल ते त्याने खायला चालू केलं. क्षणार्धात त्याने सर्व अन्न संपवलं अगदी कच्च अन्न, कच्च्या भाज्या पण संपवल्या. पण त्याची भूक काय मिटली नाही. आणि तो अजून खायला मागू लागला. कुबेराला काहीच कळेनासं झालं. त्याने शंकरांना ह्यावर उपाय विचारला. तेव्हा शंकरांनी गणपतीला जवळ बोलावून त्याला मूठभर लाह्या आणि गूळ खायला दिले. तेव्हांकुठे गणपतीची भूक मिटली. शंकर कुबेराला म्हणाले "कुबेरा, तू जे काय दिलंस ते अभिमानाने दिलंस. तूला तुझ्या संपत्तीचा गर्व झाला आहे. तू गणपतीला जर प्रेमाने मूठभर जरी लाह्या आणि गूळ खायला घातले असतेस तर त्याची भूक मिटली असती"
ह्या कथेचा मतितार्थ हाच कि देवाला कुठलीही गोष्ट अर्पण करताना त्यात प्रेमभाव पाहिजे. अभिमानाने आपण अगदी मोठ्यातली मोठी आणि महागातील महाग वस्तू जरी दिली तरी देव प्रसन्न नाही होत.
पुढील आठवड्यामध्ये गणपतीच्या ३२ रूपांची माहिती प्रकाशित करू.

Sri Guru Gita - a simple path to liberation

Article by our Guest Contributor: Shri K.N.Venkataraman, of Princeton NJ, a serious and devoted SriVidya Upasaka and Advaita Acharya, disciple of Sri Swami NithyaBodhAnanda Teertha, whose parampara is one of the DasanAmi sampradayas traceable directly to the great advaita JagadGuru Adi ShankarA.

Sanaatana dharma’s primary text are the Vedas (aka Sruthi), secondary texts are Itihasas (Ramayana and Mahabharata), and the tertiary texts are the Puranas. There are 108 main puranas. One of these is the Skanda Purana which describes the life of Skanda, along with many invaluable discussions between his parents, the Universal Father and Mother. One of those dialogues between Lord Shiva and Mother Parvati is the important “Sri Guru Gita” consisting of 182 and a half shlokas, exactly the same number as in Sri Lalita sahasranama. This is a gift from Mother Parvati to the entire world because, out of her love for the world, she asked Lord Shiva about the meaning and importance of Guru in our lives. Lord Shiva in response to her selfless query, explained the meaning, importance, and methods of worship of the SriGuru.

Here are few important points from the Guru Gita:

1. Meaning and Purpose of Human Life

तल्लाभार्थं प्रयत्नस्तु कर्तव्यो हि मनीषिभि:

Tallaäbhaärthaàm* prayatnastu kartavyoh hi manéeshibhihih

तत्पदं दर्शितं येन तस्मै श्रीगुरवे नमः

Tat Padam darshitham yena tasmai SriGurave Namaha

(*‘Tat’+’laabhaartham’ = Tallaabhaartham)

One of the four MahAvAkyas is the famous “ ‘Tat’ Twam Asi” - a very direct affirmation or instruction by the Master to the student. The ‘Tat’ padam refers to “That” Infinite Reality. Here Lord Siva definitively and emphatically confirms that the fundamental duty of a soul incarnated on the human plane is to seriously strive to attain liberation (moksha) - the Tat padam. ie, becoming one with That. It is not a choice, but it is prescribed as a fundamental duty of every jeevatma born in the human body.

And because of the Guru’s grace alone we can even dream to get liberated. However like a child learning how to walk or ride a bicycle, we need to be constantly seeking the grace of the Divine Cosmic Parents in an uninhibited and unrelenting manner despite all hurdles and limitations of our station in life, so that we are able to come face to face with our own name and form SriGuru, whose grace alone is enough to lead us to liberation.

2. MahA-vyAdhi

Human beings face many vyaadhis i.e. diseases. There are many kinds of illnesses related to body and mind. Out of all these, there is one vyaadhi i.e. illness which is mahaavyaadhi i.e. greatest illness which prevents us from thinking of god, from worshiping god and developing the desire to become one with god.

It is said that even thinking of God happens only by the grace of God. Unless one has done good deeds in the past even worshipping god is impossible. However, having attained the rare human birth (where even devaganaas want to be born), it is given as a prescription that will lead to certainty of liberation, without doubt.

There are so many duties prescribed for human beings for example daily five duties i.e. panchamahayagna, but forgetting to perform these with a serious desire to gain moksha is referred to as the mahavyAadhi. In the human plane, the exercise of free-will to surrender to God, makes it possible to gain instant moksha.

3. What is MAyA or ego?:

This is a simple but very effective and useful definition of what is Ego or Maya:

(please print this above definition and keep it in your pocket or readily available till you can repeat it by memory verbatim)

How to surrender without any sense of doership, or ownership?

It is paradoxical dilemma of every seeker! The very act of surrendering, or meditating (witnessing etc) creates the maya that hides the Truth. After trying everything and being unsuccessful - the student or seeker hits a wall everywhere with a doership and/or ownership; it is then the seeker realizes the sheer impossibility of liberating oneself without help from outside. At that very moment of helplessness of attaining moksha with doership or ownership, a devotee who has developed an intense desire to get out of this cycle of birth and death (mumukshutwa), cries out loud shamelessly (nir-lajja) to the merciful Lord. The nameless and formless Lord then appears as the Sri Guru with a name and form, out of sheer mercy, and blesses the devotee lifting him or her up and places the seeker on the other side of the wall where s/he has surrendered, just as a mother lifts up her crying child who has fallen into a pit on the playground.

4. Why do we worship Guru Paadhukas?

In SriVidya there is a standard obeisance and sacred mantra which is invoking the advaita nirgunabrahma swaroopam at the feet of the Guru as Shiva and Shakti present together in the same name and form Guru. These Guru Paadhuka mantraas are very powerful and are to be obtained directly from the Guru upon His or Her initiation. These alone are enough to bless a seeker with the entire means necessary for liberation. In normal circumstances, many seekers are not fortunate enough to be blessed with the Guru paadhuka mantra initiations. So it is for such folks that Sri Guru Gita is presented as a very simple paaraayana krama, which takes about 30 minutes to chant. Upon chanting the Sri Guru Gita with full faith all the benefits of the entire existence is derived as also the complete grace of the Guru.

Now, let us look at why the “feet” of the master (and not the heart or mind or face)?

It
is only above the ankle all dualities - gender, age, race, caste,
status etc come into existence. Below the ankle, the two feet remind us
of the oneness of ‘all’ gurus (in every name and every form) to be the
same Guru-Tatthwam with its full potential to liberate. So, when we
worship the Guru’s feet we are reminded to identify only with the
Guru-Tatthwam and not the name and form Guru. This leads to very fast
spiritual progress.
Guru
‘stands’ on his or her feet - tall with high ideals. S/He is above the
crowd and stands to act as a beacon, guiding us all and hence we should
always pay our respect to those feet of the Guru and strengthen it by
all seva.
The
two feet represent Shiva and Shakti, as in Ardha-naareeswara form. The
right foot is Shiva and is white in color, and the left foot is Shakti
and is red in color. Worshiping Guru’s feet means worshiping Shiva and
Shakti, as the saguna form of the nirguna reality, in the same place and
time.

5. Perform Guruseva without shame or doubt. Guruseva is an inclusive definition, and not a specific definition.

यज्ञो व्रतं तपो दानं जपस्तीर्थं तथैव च |

गुरुतत्वमविज्ञाय मुढास्ते तरते जन:।।

Yajno vratàm tapo däanam japas téerthàm tathaiva ca

Gurutattvam avignäaya mòodaästhae charate janaäha

Even the devas do not fully know how to worship the Guru exhaustively. So it is necessary to obtain the blessings of one’s Guru by any and every means at one’s disposal. Only when the Guru is fully pleased does one’s own karma-phala materialises and one gets to enjoy the full fruits of one’s past good deeds as part of the prarabdha in this birth. Unless the Guru is pleased nothing is possible. But when the Guru is pleased and protects you, nothing is impossible and everyone gets what is their rightful due. So, make a constant attempt to achieve the main goal of this rare human birth ie, seeking the Guru, and surrendering to the Guru’s will to act through us for our own benefit and ultimately leading to liberation in this life itself. Such a sense of urgency is what the seeker has to develop through karma, gnana, and bhakthi maargas.

6.Samkalpa/Samarpana: Being born as a human everyone is bound to perform their prescribed duties as per their varna-asrama dharma, and family traditions. These duties are meant to elevate and unite us from our individual existence, into a sublime direct experience that is universal, and in that process to maintain harmony in society. While varna is in reference to the professional roles, asrama refers to stage of life. Both varna and asrama can become a bondage if they are not seen as a means to a “higher goal”. The four purushaarthaas viz, Dharma, Artha, Kama, and Moksha are often referred out of habit in the Sankalpa done at the start of any ‘kaamya karma’ (desire oriented action). It has to be clearly understood that goal-oriented western style living is fully permitted in vedic wisdom “if and only if” the goals in the realms of Dharma (righteous societal duties), Artha (pursuit of material abundance), Kama (satiation of personal desires) are a subset of the main goal of this rarest of rare human birth, ie, MOKSHA (liberation from the cycle of rebirths). If any goal is not helpful for us to attain the main goal of life such actions are considered nishiddha karmas. However modern living forces to indulge in such actions. So the importance of Samarpana, added as an important anga of our shodasa upachara pooja vidhi by Adi Sankara - offer the fruits of all our known and unknown karmas at the feet of the Lord. It is essential to offer the fruits of all our actions at the feet of the SriGuru, and only when the Guru is pleased can we enjoy the fruits of our actions.

7. So what?

This is a simple but important question that each of us have to constantly ask ourselves in order not to get side tracked in our main path which the real royal path of moksha marga.

So: Daily chanting is highly recommended, but if it is not possible then at least a few shlokas of the Sri GuruGita is to be chanted with devotion every day. On Guruvaar (Thursday), and all auspicious occasions, chanting of the Sri GuruGita before other routines begin is essential.

About Dharma / Religion
This
and some of the upcoming articles are from collection of discourses
rendered by His Holiness Shri Jagadguru Shankaracharya of Kanchi Math.
These were published in Tamil spiritual magazine Dhyanabhoomi. This
series of articles we are posting is an attempt to summarize the
articles from the magazine. Author asks for forgiveness, for errors and
omissions. It is beyond our capacity to understand the full meaning of
the discourses. In order to understand meaning it is advisable to go
through the book Hindu Dharma which is collection of discourses of His
Holiness.
Is Hindu Dharma correct name?
The
popular name of our religion i.e. Hindu Dharma may not be correct. Our
religion being the oldest, it need not have a name to distinguish from
other religions which did not exist at that time. The other religions
are about 2000 years old, hence they require a name to distinguish from
the other religions present at that time. The apt name for our religion
is Sanatana Dharma. The name Hindu religion was given by our invaders
and the scholars who visited our land before 2000 years back. At that
time they found people living very close to river Indus and hence they
gave name Hindus and religion practiced as Hindu religion. These
invaders also created a division among the people as Aryans and
Dravidians so that they can rule very easily. But the fact is there was
no concept of Aryans and Davidians originally.
The
word Dharma is derived from the word “Dhru”. The meaning of word Dharma
means that which is determined by the elders and learned people (Sages
from our scriptures). According to Aadi-Shankara, Dharma means to
uphold, to nourish and to sustain. Satya means speaking truth and Dharma
means translating Satya into action. According to the sages the
ultimate reality is perceived by one - who has faith (shraddha)
and his acceptance of the truth as stated in our scriptures and taught
by one’s own Guru. Shri Shankaracharya answered the question – what is
Dharma? He answered Abhimato yah shishtanam nija kulinam. It means
Dharma is that which is determined by elders and learned people. If the
supreme power (God) is to be reached we must perform the duties
mentioned by Him. All these duties together are known as Dharma.
Dharma is universal law of conduct
Dharma
is the law that governs the conduct of one and all. This law which is
universal law is meant for living and non-living things. This was
created by the Lord to be worthy of Lord’s grace. But off late, we
humans have started violating this Dharma, as we feel that we are more
intelligent. Our forefathers lived with nature and understood the
meaning of this law and practiced it. Hence our religion can be stated
as nothing but the Dharma practiced by our forefathers.

Happy Gurupournima!

धन्य
धन्य सद्गुरुसंगति । कोणा वर्णवे तियेची महती । आठवितां एकेक तयांच्या
उक्ती । निजस्फूर्ति उचंबळे ।। प्रेमें करितां ईश्वरार्चन । गुरुसेवा
गुरुपूजन । होईल गुरूगम्य संपादन । इतर साधन तें फोल ।। विक्षेप आणि आवरण ।
तेणे हा भवमार्ग संकीर्ण । गुरुवाक्य दीपकिरण । निर्विघ्न मार्गदर्शक ।।
गुरु प्रत्यक्ष ईश्वर । ब्रह्मा विष्णू महेश्वर । गुरुचि वस्तुतः परमेश्वर ।
ब्रह्म परात्पर गुरुराय ।। गुरु जननी गुरु पिता । गुरु त्राता देव कोपतां ।
गुरु कोपतां कोणी न त्राता । सदा सर्वदा जाणावें ।। गुरु दर्शक
प्रवृत्तीचा । तीर्थव्रत निवृत्तीचा । धर्माधर्म विरक्तीचा । वेदश्रुतीचा
प्रवक्ता ।। उघडुनि बुद्धीचे डोळे । संत दाविती निजरूप-सोहळे । पुरविता
भक्तीचे डोहळे । अति कोवळे कारुणिक ।। तेणें विषयवासना मावळे । निद्रेंतही
ज्ञानचि चावळे । विवेक वैराग्य फळ जावळें । कृपाबळें हातीं ये ।। जाहलिया
सत्समागम । संतसेवा संतप्रेम । स्वयें भक्तकामकल्पद्रुप । सर्व श्रम निवारी
।। सदा असावें सत्परायण । कराव्या संतकथा श्रवण । वंदावें संतांचे चरण । पापक्षालन होईल ।।

- साईसत्चरित - अध्याय १८

Wishing you all a very happy Gurupournima.

*Per
Indian culture Guru plays a very important role in individuals
successful journey of life to safely cross the sea of samsara. Worldly
life is full of confusion arising out of clashes because of differences
among people. It creates confusion and destroys the peace of mind. It is
only through company of Sadguru, who are full of compassion, that one
can find direction to the life and ultimately reach the goal of
achieving uninterrupted peace of mind. Sadguru's words are like beacon
lights that help navigate successfully through the difficult journey of
human life. Sadguru himself is a form of God. They
say that Sadguru's grace can save his disciples even from the wrath of
Gods, and on the contrary if Sadguru's grace is lacking then even Gods
cannot help. Meditating of Sadguru's lotus feet, devotedly following his
instructions, repeatedly reading his stories and ever remaining in his
company is the guaranteed path to remove all sins and to achieve all
purusharthas i.e. four main goals of the life namely - dharma (virtues),
artha (wealth), kama (fulfillment of all desires) and moksha
(attainment of bliss).
*This is not a translation of above extract from Saisatcharit but thoughts based on it.
About Vedas - Part I
In this Universe, created by the great
Creator, among living things, which include humans, plants and animals,
the humans are considered to be the most precious and great. Humans
are precious because of the intelligence they possess which gives them
ability to analyze the things and decide what is good and what is not
good.
Human life is a journey which starts
from birth and ends in death. This journey should be such that all
duties should be completed resulting in contended life and also
achieving ultimate goal of life i.e. eternal bliss. The knowledge about
these duties has been passed on to us by forefathers through scriptures
such as Vedas and Puranas. There are 14 basic scriptures and additional 4
which together are called as ashtadasha-vidya
In this article we are enumerating
names and short description of 18 vidyas - 4 vedas, 6 angas of Veda, 4 upangas of Veda and 4 upavedas

Vedas (4)Rgveda - "Rk" means a
"stotra", a hymn. Rgveda samhita is a collection of hymns in praise of
deities. Each rk is a mantra and the group of mantras chanted in praise
of certain deity constitutes a sukta
Yajurveda - "Yajus" word
comes from root "yaj" meaning "to worship". From same root there is also
a word "Yajna". "Yajus" means worship associated with sacrifices.
Whereas Rigveda is full of hymns, Yajurveda is an application of hymns
to perform sacrifices or yajnas.
Samaveda - "Sama" means
that when chanted or sang brings tranquility to the mind. The goal of
Sama is to establish a friendship through affection. Sama, daana, danda
and bheda are four ways to resolve conflicts or deal with people.
Through sama one can establish friendship, even with God by singing His
glories.
Atharvaveda - "Atharvan"
means priest i.e. purohit. There was sage with name Atharvan who saw
this veda and hence it got his name. It contains mantras with the help
of which one can overcome misfortunes and disasters. It is a mixture of
prose and poetry.
Each veda is again divided in four parts Samhita, Brahmana, Aranyaka and Upanishad.
Samhita is main part or text of a veda. Samhita means systematized
collection. It is a collection of hymns. Usually when any veda is
referred it points to its samhita part. Brahmana part of a veda
describes various rites and procedure to perform them. Essentially it is
a guide to conduct yajnas. Aranyaka part of veda explains hidden
meaning of veda. Upanishad is the final part of veda. The main goal of
upanishad is deep inquiry of ultimate reality and achieving a stage
where one becomes detached from all karmas or rather detached from fruits of karmas and hence achieves eternal bliss.
Personified Veda is called Vedapurusha. Scriptures listed below are called limbs (angas and upangas) of Vedapurusha.
Angas of Veda (6)
Shiksa - this is considered
as nose of Vedapurusha. Nose helps in breathing. Shiksa is the
life-breath of Veda mantras. Shiksa explains how the vedas should be
pronounced to get exact sound (note) as Vedas were originally perceived
as sound waves only. Efficacy of mantras chanted depends on how a
syllable is vocalized. Hence this science deals with achieving
perfection in vocalizing mantras from vedas. There are number of books
on this subject like Vyasa Shiksha, Vyali Shiksha. Shiksha also explains
the techniques involved in pronouncing a particular alphabet to get the
exact pronunciation.
Vyakarana - this is
considered as mouth of Vedapurusha. Vyakarana lays down the principles
of speaking the Sanskrit language. The method of pronouncing the
alphabet differs when Sanskrit language is used in Vedas and in
day-to-day life. There are a number of texts on this subject. It is
presumed that Lord Hanuman knew nine different texts of this grammar and
was known as the greatest knowledgeable person of Vyakarana.
Chandas - this is
considered as foot of Vedapurusha. This deals with formation of
sentences. Vedas consist of poetry and prose. The poetry has meters
which are measurements for example there is a measurement for each
syllable in mantra in terms of number of matras. The basic meters are
Gayatri, Ushnik, Anushtubh, Brhati, Pankti, Trishtubh and Jagati.
Nirukta - this is
considered as ear of Vedapurusha. This text deals with origins or roots
of the words. So it serves as a dictionary. In Vedas we come across a
term having different meaning and at same time different terms having
the same meaning. Nirukta explains the context in which these have to be
understood.
Jyotisha - this is
considered as eye of Vedapurusha. This explains how to calculate the
time for performing karmas. This is divided into parts. Phalashashtra –
this deals with astrology i.e. effect of planet on human life due to
their movement in the Zodiac. Besides this it helps in calculating the
time and the date for performing various religious right and the effect
of those rights when performed at that particular time. It explains
about the Devatas connected with the planets and stars. The other part
deals with astronomy i.e. examining position of planets and other
heavenly bodies.
Kalpa - this is considered
as hand of Vedapurusha. This explains the method and the places where
the rites (karmas) have to be performed as stated in Vedas. It deals
with details of how rituals are to be performed, how many priests are
needed, how to construct Yajna mandap (Shala), what should be the size
of the yajna kunda, in what directions they have to be placed and what
are the methods of performing Homa etc. Kalpa contains Grihyasutras and
Srautasutras which deal with 40 samskaras to be performed from the time
of conception to the death. There are many sages who contributed to
Kalpa for example Apastamba, Bodhayana etc
Upangas of Veda (4)
Mimansa - Mimansa word comes from the root "Mam", "san" is pratyaya (qualifying prefix). "Mimansa" means sacred inquiry of Vedas
Nyaya - science of reasoning. It seeks to prove existence of god through inference.
Purana- this is magnifying glass of Vedas. Puranas contain stories that elaborate principles and rules of dharma from Vedas
Dharmashastra - This deals
with describing orderly way of doing things pertaining to household and
personal matters. It provides answers to questions such as how we build
our houses, how we should dress, what to eat, what not to eat with the
goal of performing actions that do not accumulate any sin.
Upavedas (4)
Ayurveda - This is the veda
which pertains to medicines as well as method to be adopted to lead
healthy and peaceful life. It gives guidelines for maintaining healthy
mind and body. This was perceived by Maharshi Dhanvantari. The medicines
and methods stated in this Veda are useful even in these modern days.
There are other granthas also about this Ayurvedic Shastra written by
Madhava, Charaka, Vagbhata etc.
Arthashastra - This deals
with justice and governance i.e. guideline and rules for the kings
(rulers) for ruling the kingdom and for delivering judgments. It also
deals with collection of taxes from people and other smaller rules.
Besides this it explains the methods of escaping from the enemies and
the rajatantra to overthrow enemies and other rulers.
Dhanurveda - This has 2
branches namely, Astra and Shastra. Astra deals with use of weapons like
arrow, blades of sacred grass to be launched by reciting mantras.
Shastra deals about weapons like sword, lance, axe, shield etc.
Dhanurveda deals with manufacturing of above weapons. Besides this it
also deals with methods of deployment of army in a battle field like
Garuda or Padma, shape of deployment.
Gandharvaveda - This explains various aspects of music, dance and musical instruments.
This information is based on study of
lectures of His Highness Shri Shankaracharya of Kanchi published in
a Tamil Spiritual magazine. Apologies for any mistakes or omissions in
conveying the information.

About Vedas Part II
In this part we are providing information about Puranas, which is considered upanga (limb) of Veda.
Maharshi Vyasa is the author of Puranas. He
had a divine power to see through past, present and future. With the
help of this power he could perform gigantic works such as collating
Vedas, writing 18 maha-puranas etc.
Puranas
are considered as magnifying glasses of Vedas. They elaborate on
principles from Vedas through stories. It is much easier for a person to
grasp the principle through an example and which is what Puranas do.
They contain numerous stories that exemplify principles from Vedas. They are in the form of prose, poetry and dialog. This
helps all people to understand the principles of Vedas even when they
are not well versed with it. People of all faiths can gain knowledge
from Puranas necessary for leading contented life and attaining ultimate
goal of achieving eternal bliss.
Pura
means "from the past". Purana are the books that describe what happened
in the past. At the same time they main contain predictions about the
future as well.
Every purana has five characteristic features (lakshanas) - 1. sarga (creation of cosmos), 2. prati-sarga (expansion of cosmos through each eon), 3. vamsa (lineage of living creatures starting with Brahma and his children), 4. manvantara (describing ages of 14 Manus, forefathers of mankind through 1000 chaturyugas) and 5. vamsanucharita (genealogy of the rulers of the nation including the solar and lunar dynasties).
The main puranas are 18 in number. Each purana eulogizes a particular deity. The 18 puranas are - Brahma
Purana, Padma Purana, Narada Purana, Markandeya Purana, Visnu Purana,
Shiva Purana, Bhagwata Purana, Agni Purana, Bhavishya Purana,
Brahma-Vaivarta Purana, Linga Purana, Varaha Purana, Skanda Mahapurana,
Vamana Purana, Kurma Purana, Matsya Purana, Garuda Purana and Brahmanda Purana. Besides these, there are also upa-puranas and sthala puranas (stories pertaining to particular place i.e. sthala)
As
mentioned above, Puranas elaborate on principles from Vedas. Overall,
through the stories, Puranas give answers/explanations to
questions/topics such asWhat are the methods to be followed so that every individual can achieve all four goals of life namely - dharma (virtue), artha (wealth), kama (fulfillment of desires) and moksha (liberation from sorrow and attainment of eternal bliss). Accounts of individuals who were able to achieve all four goals.

How the universe was formed?

What are the different worlds (lokas) and the descriptions of people living there?

Individual jiva's journey through different worlds and how the jiva attains mukti.

The names of rivers, seas, hills, oceans, mountains during different times and their names

When the Pralaya will happen (dooms day)?

How the world will be destroyed during Pralaya? and how it will be recreated again.

How during some Pralaya, a part of the world will be destroyed

The names of species that lived in each yuga.

and so on....
As
mentioned above, there are also sthala puranas also known as kshetra
puranas. These were written by Maharshis and Sages who performed penance
at particular place. Due to their Tapascharya (penance) and grace of Lord, the places became Tirtha kshetra, Poonya kshetra and Poonya nadi etc.
In upcoming parts we will provide information about upangas such as Dharmashastra, Mimamsa etc.
Through our limited knowledge, we have attempted to provide a summary of Puranas as far as we can. References were taken from the lectures of His Highness Shri Shankaracharya of Kanchi published in a Tamil Spiritual magazine. Apologies for any mistakes or omissions in conveying the information.
About Vedas - Part III
As
mentioned in previous articles, Veda (four Vedas together) is a main
scripture and other scriptures are its limbs. We covered in previous
article, Puranas, which is considered as magnifying glass of Vedas.In this article we are attempting to provide information about another limb of Vedas - Dharmashastra.
Every
individual has so many responsibilities towards his family and society.
While executing all responsibilities how one can follow a routine that
can help to live principles of Vedas. Though
Vedas contain lofty principles and Puranas elaborate on them they do
not prescribe orderly way of doing things in daily routine so that one
can achieve what is stated in Vedas. This is what Dharmashastras do.
They prescribe an orderly way of doing things regarding household and
personal matters. They were written by sages from their memories
(smruti) of Vedas. That's why the text of Dharmashastra comes from
smrutis, for example Manusmruti i.e. written by Manu from his memory of
Vedas. These shastras were written by sages such as Manu, Yaajnavalkya,
Parasara and others. They are all based on Vedas and hence we find least
discrepancies in them. These are known as Nibandana (conditional) Granthas. They were written according to the country, time and people.
These
Dhamashastras describe forty samskaras prescribed for every human
being. Some of these samskaras are to be performed by parents e.g.
garbhadhana, namakarana, upanayana etc and after vivah (marriage)
samskara most of remaining major samskaras are to be performed by
individual during grihastha (householder) phase of life.
Dharmashastras also have branches, for example Darshana Grantha. They are 12 in numbers and differentiated
into Aastika Darshan and Nastika Darshan. These include 4 on Buddhism
and 1 on Jainism. Nastika Granthas are also known as Charvaka (those who
speak sweetly). Those who do not accept the existence of God and Veda
are known as Nastikas whereas those who accept the existence are known as Aastikas.
Saankhya Shastra includes text on Saankhya and Yoga. Text on Nyaya and
Vaisheshika are generally known as Tarka Shastra. Mimansa and Vedanta
texts are known as Mimansa Shastra. The above texts were scripted by
Aastikas. Jains, Buddhists and Charvaka granthas were scripted by
Nastikas and they are known as Nastik Shadadarshana. The texts written
by Aastikas are known as Aastika Shadadarshana. The 12 texts mentioned
are known as Philosophical texts.
Besides these there are infinite number of other texts (Shastras) which enumerate the details such as –
Developments (Constructions) of villages and towns
Construction of temples
Shilpa-shastra i.e. construction of Statues, idols etc
Those which explain the details regarding idol prana-pratishtha,
worship of idols and methods of performing Poojas and festivals. These
texts can be classified as

Shiva-agama
Vaishnava-agama
Shakta-agama
There are thousands of other texts dealing in sculpture, law and
experiences of great sages during their spiritual path and the method by
which they achieved their successes etc. Almost all texts are in
Sanskrit language.

We attempted to provide this information based on our limited knowledge. Apologies for omissions and mistakes.
Char Dham Yatra 2018

Following
advise of Shri Raghupathi Sir and taking his blessings, our trust
members and their friends - Sudhakar, Pravin Salaskar (Pravin Anna),
Swapnil Gupte, Mahesh Bhide, Deepali Chousalkar, Nayana Dhule and her
brother Vijay Dhule, Sachin Kale, Manisha Gawli performed Char Dham
Yatra between May 14 to May 26. Pilgrimage included visits to four
sacred places - Yamunotri, Gangotri, Kedarnath and Badrinath.

Here is a chronological log of our journey from Mumbai and back to Mumbai. The pictures of this yatra can be found here.

Prior to yatra:

Preparation
for yatra started almost 2 months before yatra. It included activities
such as coordination with all interested people, planning a window of
dates that is suitable for all, identifying tour operator who arranges
for car and hotel accommodation at all places, registering information
about each traveler to Uttarakhand tourism and many more planning
activities even during yatra. All this major planning activities were
performed by Sudhakar, Pravin Salaskar (Pravin Anna) and Nayana Dhule.
Thanks to them. It is because of these planning efforts the yatra was
smooth and enjoyable.

May 12:

Started train journey to New Delhi

May 13:

Noon: Reached New Delhi.

Night: Started train journey to Haridwar.

May 14:

Morning: Arrived in Haridwar.

Noon till evening: Visited Mansa Devi temple and Chandi Devi temple.

Evening: Attended famous Ganga arti at Hari ki Paudi.

May 15:

Morning: - Started journey, in our rented vehicle for the whole journey, to reach Janki Chatti, base of Yamunotri.

Morning: On the route visited Shri Jagadguru Sanyas Ashram and had darshan of Purnagiri Devi in this ashram.

Noon to evening:
En route visited Lakhamandal. Lakha means lakh (many) and mandal means
temple. It is believed that there are many shiva lingas at this place.
Some shivalingas are special in a sense that if you pour water on it
then it will shine like a mirror and you can see yourself in it. Per
local mythology, this is a place where Duryodhana built Laxagriha (House
of Wax) for Pandavas in conspiracy to kill them.

Evening: Reached Janki Chatti, base of Yamunotri for overnight halt.

May 16:

Morning:
At around 6 am, started 5 km trek to reach Yamunotri, source of sacred
river Yamuna, located at an altitude of 3293 meters in Garhwal
Himayalas. This is where temple of Goddess Yamuna is located. Along the
temple there is a Surya Kund, a spring of hot water where devotees take a
dip before taking darshan of Goddess. There are separate arrangements
for men and women to take a dip. In the temple as well, there are hot
water springs (which are extremely hot). Devotees purchase rice enclosed
in cloth (available in shops near temple) and then immerse it in the
hot water spring which actually cooks the rice and then they carry it
back home as prasad. The actual source of river Yamuna is located at an
altitude of 4421 meters as a glacier. But the path further from
Yamumotri is extremely difficult and hence usually nobody goes further.

Around 3 pm:
started trek down to Janki Chatti. Reached Janki Chatti around 6 pm.
Started for Uttarkashi around 6.30 pm and reached Uttarkashi around 11
pm for overnight halt.

May 17:

Morning:
Had darshan of Kashi Vishwanath. This is an ancient temple of Lord
Shiva. In temple, there is a 16.5 feet high trishul which is believed to
be used by Gods for annihilating demons. Also had darshan of ancient
Gopeshwar temple.

Noon:
Visited Gangnani also known as Rishikund Tirtha. This is where Sage
Parashara performed penance. There is Sage Parashara temple which is
called Parashar Rishi Tapasthali as this is a place where Sage Parashar
performed penance. Inside temple there are hot water springs with
separate arrangements for men and women to take a dip. This place is
also considered special for performing pitru tarpan.

Evening:
Reached Gangotri. Attended evening Ganga Arti at the temple. Gangotri
is a source of sacred river Ganga. It is believed that this is a place
where Goddess Ganga descended and was first received by Lord Shiva in
his locks of hair and then he released mighty river to flow further.
River Ganga has different names at different places. In this place, that
is at source, it is called Bhagirathi, named such after King Bhagirath
who performed intense penance to bring Ganga to earth so that his 60000
uncles can be released from the curse of Sage Kapila. The major
attractions at this place are - The temple of Ganga, Bhagirath Shila (a
rock where King Bhagirath performed penance), Pandava Gufa (at a
distance of 1.5 km to be traversed by trek. It is believed that Pandavas
rested here and meditated on their route to Kailash). We did not have
time to visit Pandava Gufa though. The actual source of river Ganga is
located at Gomukh which is at an altitude of 4023 meters from sea level
and 19 kms from Gangotri. Devotees trek 14 km to Bhojabasa and take a
halt and then trek another 5 km to reach Gomukh.

May 18:

Morning:
Started 19 km trek to Gomukh. En route stopped at a small ashram at the
gate of Gangotri National Park where we met Hikmat Singh who then
became our guide for our to and from trek to Gomukh. We also met at this
place couple of Naga Sadhus who were also travelling to Gomukh.
Trekking to Gomukh is an out of the world experience. You walk through
an amazingly beautiful mountain range witnessing fabulous views. At
around distance of 9 kms from Gangotri there is a tea/snack stall where
devotees usually take a halt for lunch break and some rest before
starting for Bhojbasa which is located at 14 kms from Gangotri.
Bhojabasa is a very tiny town where devotees usually stay overnight
before starting another 5 km trek to Gomukh.

Night: We stayed overnight in Bhojabasa.

May 19:

Morning:
Around 6 am started a trek for Gomukh. Reached Gomukh at around 9 am.
Everyone took a water from Gomukh and sprinkled it on head. We also
filled empty bottles with sacred water from Gomukh for distributing to
friends and family back home. All in all visit to Gomukh was heavenly
experience. We started back for Bhojabasa at around 9.30 am.

Noon:
Reached Bhojabasa. Had a lunch here and then started 14 km trek back to
Gangotri. Reached Gangotri around 5.30 pm. Paid bon voyage to our guide
Hikmat Singh and then immediately started our journey for next
overnight halt at Uttarkashi. Reached Uttarkashi late night at around 11
pm.

May 20:

Morning:
Started our journey to Guptakashi, our next place for overnight halt
before starting our next big trek to Kedarnath. Reached Guptakashi in
the evening.

Evening:
Had a darshan of Kashi Vishwanath temple which also has Ardhanarishwara
idol. It is believed that when Pandavas came to Kedarkhand searching
Lord Shiva for worshiping him to release them from sins of killings in
kurukshetra war, Lord Shiva escaped and hid here in the form of Nandi.
However Pandavas came searching him here and recognized him in disguised
form. When Bhima tried to catch him by holding his tail and hind legs,
Lord Shiva escaped. When he was pleased with Pandavas devotion he gave
them darshan in Kedarnath in the form back side of Nandi. He reappeared
in five places - as a hump in Kedarnath, as a face in Rudranath, as arms
at Tungnath, as navel and belly at Madhyamaheshwar and as locks of hair
at Kalpeshwar. These five places are together called as Pancha Kedar.

May 21:

Morning:
Started for Gauri Kund, base of Kedarnath. First reached Sonprayag 6 km
before Gauri Kund. Our vehicle or any other private vehicle was not
allowed beyond Sonprayag. There is a taxi service from Sonprayag to
Gauri Kund. After waiting in line for 2 hours we got a taxi and then
reached Gauri Kund at around 10 am. We started our 16 km long trek to
Kedarnath. Some of us rode on horse and some of us walked. One good
thing about this trek is after almost every 500 meters there are stalls
where snacks, water etc is available for purchase.

Evening:
After long trek we reached Kedarnath at around 8 pm and then had a
quick darshan. We requested hotel to connect us with Pandits who can
perform puja on behalf of us. They arranged for puja and asked us to be
ready in temple at 4.30 am next day.

May 22:

Morning:
We all got up early morning 4 am and went to temple. Even at 4.30 am
there was quite a number of people in line. After about 1 hour wait in
queue we got into temple and performed Puja of Shivalinga. After puja,
we went around temple to see views. Per legend this temple was built by
Pandavas following advice of Lord Krishna. Inside temple, along with
Shivalinga, there are idols of all pandavas Yudhishthir, Arjun, Bhima,
Nakul and Sahadev, their wife Draupadi, their mother Kunti, Lord Krishna
and Mother Parvati. It is said that Adi Shankaracharya renovated this
temple during his time. One of the recent special attractions, after
2013 disaster, is a huge rock that you can see behind the temple. It is a
belief that this rock divided the flood into two streams protecting the
temple. It is indeed a surprise that this temple, which was the first
place hit by flood, remained intact. After seeing temple and around, we
had breakfast and then started our journey back to Gauri Kund, base of
Kedarnath. Some of us rode on horse whereas some walked. We reached
Gauri Kund at around 1 pm.

Afternoon:
En route to Gupakashi, we visited Triyuginarayana Temple, a temple
dedicated to Lord Vishnu. The temple is famous for the sacred fire which
is supposed to have been alive from tretayuga. Per mythology, Lord
Shiva proposed Parvati in Guptakashi and then marriage took place at
Triyuginarayana. Lord Vishnu acted as brother of Parvati whereas Lord
Brahma acted as priest. It is a belief that the ashes from havana kunda
here promote conjugal bliss.

Evening: We reached back to Guptakashi for overnight stay.

May 23:

Morning:
Had again a darshan of Kashi Vishwantath and then started our journey
to our final place of Char Dham Yatra, Badrinath. En route we visited
Tungnath, another Shiva temple from Pancha Kedar mentioned above. This
is supposed to be Shiva temple located at highest point on earth among
all other Shiva temples. This is where Shiva is in the form of arms.
This was also a trek of 5 kms up and 5 kms down.

Evening: Reached Pippalkoti for overnight stay.

May 24:

Morning:
Started our journey for Badrinath. En route we visited Hanuman Chatti.
Per mythology this is a place where Lord Hanuman gave darshan to Bhima,
one of the Pandavas. Bhima on his path found a monkey seating and
spreading his tail which obstructed Bhima's path. When Bhima's multiple
requests to move tail were not attended, Bhima got angry and started
moving the tail on his own. When he could not move it, he realized that
the monkey was not an ordinary monkey and hence he requested monkey to
reveal his true identity and Hanuman took his original form and gave
darshan to Bhima.

Noon: Reached Badrinath.

Afternoon:
Visited Mana village which is located at about 3 kms from Badrinath.
This is a last village in India before border of India and Tibet. It is
believed that Pandavas passed through Mana on their journey to Heaven.

Evening:
Took darshan of Badrinath. This is one of the 8 swayam vyakta kshetras
of Lord Vishnu. We provided information about this temple in one of our
blogs earlier. This is a place where Lord Vishnu in his Nara and
Narayana form performed intense penance. Goddess Lakshmi seeing her
husband performing intense penance without paying heed to rain, wind or
heat, she took a form of tree of Badri (tree known as Badri Vishal) as a
shelter for Lord Vishnu. Hence this place is called Badrinath. There is
a Tapta Kund which is hot water spring. It is believed that a dip in
this hot water spring cures many skin diseases.

Night: Stayed overnight in Badrinath.

May 25:

Morning:
All males from our group who have lost their parents or one of the
parents, performed Tarpan (Shraddha) at Brahmakapal Tirtha. This place
is considered very sacred for this ritual.

Late morning: Started our journey back to Haridwar. Reached Haridwar in night around 9 pm for overnight stay.

May 26:

Morning: After breakfast we started for Hrishikesh.

Late morning to afternoon:
Visited Ram Jhula, a suspension bridge across river Ganga which
connects Sivananda Nagar area in Tehri Garhwal district to Swargashram
area in Pauri Garhwal district. Crossed this Jhula by walk. Walked 2 kms
along side river Ganga till Lakshman Jhula, which is also a suspension
bridge across river Ganga. Near Lakshman Jhula did some shopping for
items such as Rudraksha mala etc. After crossing Lakshman Jhula we all
took a dip in river Ganga, one of important rituals of Char Dham Yatra.

Evening: Returned to hotel in Haridwar and rested.

May 27:

Morning: Started a train journey back to New Delhi. Reached New Delhi at around 1.30 pm.

Afternoon till evening: Took some rest

Evening: At around 5.40 pm started train journey back to Mumbai

May 28:

Returned to Mumbai in the evening.

Short story about Brahma Dnyana

A short story by Bhagwan Shri Satya Saibaba on Bramha Dnyana

In
one of His discourses, Bhagwan Shri Satya Saibaba stated the following
story to illustrate the Bramha Dnyan. The same illustration is found in
Upanishads also.

There
was a great, highly knowledgeable muni named Uddalaka. He had a son
named Shwetaketu who was interested in learning under his father. His
father refused to teach him as he was sure that he can’t be strict Guru
and the father-son relation will be a barricade. So he sent his son to
another muni for learning. The son had a feeling that his father was not
so well versed to give him dnyan and hence he has sent him to another
guru as disciple. This thought made him egoistic and arrogant.

After
completing the gurukul, he came back with the feeling that he has more
knowledge than his father. Uddalaka understood his son’s ego. He wanted
to teach him a lesson and make him realize what the true knowledge i.e.
dnyan

He asked his son the following questions –

1. Have you understood about Bramhan?

2. Do you know how to feel it?

3. Do you know what makes your knowledge (dnyan) grow on its own?

Shwetaketu
could not answer these questions. He tried to browbeat around some
statements. Uddalaka understood that Shwetaketu has not attained even
basic knowledge. He decided to teach him by practical means. He ordered
his son to fetch a jug of water and handful of salt. He showed
Shwetaketu the salt and asked him to mix it in the water. He
inquired whether he can tell, where the salt is in the water in the jug.
His son put his hand inside the jug and tried to feel for the salt. He
took out his hand and tried to smell the salt. But he could not find the
trace of the salt. Then Uddalaka put few drops of water into mouth of
Shwetaketu. The son explained the salt is in the water in his mouth. His
father explained to him that if you taste the water from any portion of
the jug, you will find the salt is spread everywhere. But you could not
touch or feel the salt in water, though it is present everywhere.
Similarly, the principle of Parabramha is the same. Bramhan is spread
everywhere. You cannot see or touch it but you can feel, understand that
it is spread everywhere. Once you understand this principle then there
is no need for any other dnyan. In this manner, Uddalaka taught his son
to be humble and in the end imparted the mantra Tat Tvam Asi i.e that
thou art. The mantra proclaims the non-difference between individual
Self and Bramhan.

We need to interpret principles correctly

The
following story was told by Bhagwan Shri Satya Sai Baba during one of
his discourses. Listeners of the discourse did nice job of capturing
content of discourse and then publish it in one of the spiritual
magazines for the benefit of others.

The
story was told by Baba in order to explain how we should interpret and
put into practice the Principles (Tatvas) and maintain integrity in what
we preach and what we say.

Once
Sage Durvasa was on the bank of river Yamuna which was in spate. He was
contemplating on Lord Krishna. On the other bank , Lord Krishna had
come along with his wife Rukmini to Nandanvan. Lord Krishna had the
vision of Durvasa standing on the other bank and he ordered Rukmini to
carry food to the sage who was hungry. She asked Krishna, how to cross
river Yamuna, as it was in spate. Lord Krishna, with a smiling face,
told her, “You tell river Yamuna that Nitya Bramhachaari Krishna has
ordered me to cross you, so give way to me. She will give way to you to
cross her”.

Rukmini
could not digest this statement as Krishna had 2 wives and innumerable
rajkumaris (about 16000) as his consorts. Then how can he call himself a
Nitya Bramhachaari. Still she obeyed her husband’s order and requested
river Yamuna. Yamuna gave way to her to reach sage Durvasa.

On
reaching the other bank, she served food to the sage. Now she wondered,
how she was going to get back to Lord Krishna? She requested sage
Durvasa to help her to cross the river. Sage told her to request river
Yamuna in the following manner. You say to Yamuna that “Under the order
of Lord Krishna, I came here to serve food to Nitya Upvaasi sage
Durvasa. Now I want to go back to Lord Krishna. Please make way for me.
Yamuna will give way to you way to help you reach other bank” Rukmini
again could not understand, how sage Durvasa can be called be as a Nitya
Upvasi as just now she has served food to him. Still, obeying the order
of the sage she requested river Yamuna who made way for her to reach
the other bank. She was surprised by these acts. All this was beyond her
imagination and while still wondering about all this, she reached Lord
Krishna in a confused state. Lord Krishna realized that some doubt is
troubling Rukmini and asked her to give way to her doubts.

Rukmini
asked him how he could himself call as Nitya Bramhachaari and the sage
Durvasa can call himself as Nitya Upvaasi? And at the same time river
Yamuna seems to be accepting this and gives way to me. I am unable to
fathom these actions.

Krishna with a smiling face, explained to her in following manner.

Nitya
Bramhachaari is one who acts as Guru or Teacher to those who approach
him daily to understand Bramha. I do that job daily so I am a Nitya
Bramhachaari.

Nitya
Upvaasi is one who always thinks of the Lord and stays very close to
Him in his mind. As sage Durvasa is such a person, he could call himself
a Nitya Upvaasi.

Rukmini realized the truth and bowed to her husband with respect, love, affection and gratitude.

From
this story we can conclude that shastras teach us how to live but it is
for us to understand the real meaning (principle) and follow and live
accordingly.

Fate is very powerful

This
is a story narrated by Shri Satya Sai Baba in one of his discourses. It
is about how fate is strong and can be overcome only by grace of God.

Ayodhya
was ruled by Raja Dasharath. Adjacent to Ayodhya was the kingdom of
Koshal. King of Koshal had a beautiful, talented and virtuous daughter
named Kaushalya. The king decided to give his daughter in marriage to
Raja Dasharath. During the same period, Lanka was ruled by Ravana who
had obtained lot of boons by his penance. The boons that Ravana received
made him invincible so much that he would not be even killed by Brahma,
Vishnu, Mahesh or by any other god.

Once
Ravana inquired with Brahma about the time and nature of his (Ravana's)
death, because it is stated in smrutis that anyone who is born must
die. Brahma said to Ravana that he (Ravana) would be killed by a son
born to Kaushalya whose marriage was scheduled to take place in next 5
days with Raja Dasharath. Brahma further told that Lord Vishnu will take
birth as Shriram in the womb of Kaushalya and will have Laxman, Bharat
and Shatrughna as his brothers and that Shriram will be responsible for
his (Ravana's) death. Brahma also said that this has been decided on the
day which he (Ravana) was born and hence his (Ravans's) valor and
strength will not be able to save him from death.

For
a while, Ravana thought about this and decided to overcome his fate. He
thought that if the marriage of Dasharath and Kaushalya did not take
place then the question of Shriram killing him will not arise.
Immediately he left in his airplane with his minister and asuras to
fight against Dasharath. Raja Dasharath, at that time, was engaged in
jalakrida (water sports) in Sharayu river. Ravana made them drown in
Sharayu river along with all the people in the boat. He captured
Kaushalya on the way. He felt that he should not get the blame of
killing woman who had no support. He landed in his airplane on an island
in the Sharayu river and locked Kaushalya in big box. He kept an asura
to guard the box. The asura had ability to transform himself into a
crocodile. He instructed the asura that the box should be brought to him
unopened when he demanded it. Meanwhile Dasharath and his minister
clung to a plank of a boat and were saved from drowning. They somehow
reached the same island where the box was kept. The asura who was
guarding the box had left to fight with another crocodile in water. On
seeing the box, Dasharath opened it and found Kaushalya in the box. As
it was the auspicious time for the marriage, Dasharath married to
Kaushalya in Gandharva vivah ritual, in presence of his minister. When they saw the asura coming towards them, they - Dasharath, Kaushalya and minister - hid in the box again .

On
reaching Lanka, Ravana called for Lord Brahma. He explained to him how
he has overcome the fate. Brahma contradicted his statement and stated
that marriage has already taken place, and you cannot overcome the fate.
Immediately Ravana called for the box and opened it in presence of
Brahma. To his surprise he found Dasharath, Kaushalya and minister in
the box. When he tried to kill them with his sword Brahma intervened. He
explained to him that he (Ravana) will earn a bad name by killing a
newly wedded couple as it will be contrary to Dharma.

Brahma
said to Ravana "you had imprisoned one person in the box but they have
become three now. Is it not possible for it to become million? What is
the guarantee that one of them is not Shriram? If you get killed because
of this act, your lifespan will be reduced. So it is better that you
allow them to go and you live at least till the death comes to you."

Ravana thought over it and finally allowed all three to go to Ayodhya.

This incident indicates that fate is all powerful. It can be overcome only by grace of the Lord or Guru.

Pancha samskars of Vaishnavs

In
Vaishnavasim, all Vaishnavas have to undergo a purification rites
collectively known as Samasrayanam. It literally means five purification
rituals. It can be considered as a commitment from a disciple (shishya)
to his Aacharya (Guru). In this manner, whoever undergoes this rite
gets linked to Sri Vaishnava Sampradaya. During this rite, the Aacharya
initiates the person as a shishya. This rite can be performed for a male
or female irrespective of age. In case of males, generally it is
performed after their sacred thread ceremony known as Upanayan. In case
of females, they undergo this rite after their
marriage. Samasrayanam rite consists of 5 steps as stated below –

Tapa
samskaar – In this ritual the sacred weapons of Lord Vishnu namely the
Sudarshan chakra and Panchajanya are embossed on the shoulders by
reciting Mantras. Sudarshan chakra is embossed on right shoulder and the
conch on the left shoulder by using a hot silver seal.
Pundra
samskaar – In this ritual, 12 locations of the body where Lord Vishnu
resides (according to Vaishnavas), are marked with Dwadasha Pundras
(called 12 Thirumans) i.e. the sacred symbols using SreeChurnam
Naam
samskaar – This is also known as Dasyanamam. In this ritual suffix Dasa
is added to the name of the individual e.g. Vishnudasa meaning servant
of Lord Vishnu.
Mantra
samskaar – In this ritual, the shishya receives mantropadesh from his
Aacharya. They are Thiru Astaksharam, Dwayam and Charamashlokam. These 3
mantras are collectively known as Rahasyatrayam. This is considered as
most important ritual.
Ijyai samskaar – In this ritual, the Vaishnav is taught the proper method of ritual worship of Lord Vishnu - Thiruvaradhanam

After
the completion of above rites, a person, born in a Vaishnav family, is
considered to be a true Vaishnav according to Shastras and rules of
Vaishnav Sampradaya.

Swayamvyakta Kshetra of Lord Vishnu

The 12 jyotirlingas are considered to be the places where Shiva lingas are swayambhu
i.e. appeared on their own i.e. they have not been sculpted by chisel
or human hand. We have given an account of these in our earlier blogs.
Similar to the jyotirlinags, there are 8 kshetras in Vaishnavism which are considered as swayam vyakta kshetra of Lord Vishnu.

Shri Ranganathswamy temple. This is located at Shri Rangam in Trichy district of Tamil Nadu. Here the Lord is in pranava rupa.
Tirumala Shri Venkateshwara temple at Tirupati in Andhra Pradesh. In this place the Lord is perceived in the form of mountain.
Lord Bhuvaraha temple at Shrimushnam at Cuddalore district of Tamil Nadu. Here the Lord is perceived in the form of Vayu. This place is very close to Chidambaram
Lord Totadrinadar temple in Nanguneri in Tamil Nadu. He is in the form of oil (tailam) rupa. Hence the abhishek of the idol is done in til oil.
Lord Chakrapani temple at Muktinath in Nepal. Here the lord is known as Muktinarayan and he is in sheetal (ice) rupa. This place is near Kathmandu in Nepal.
Lord Varaha temple at Pushkar in Rajasthan. Here he is in the form of tirtha (water). This place is in near Ajmer in Rajasthan.
Lord Badrinarayana temple at Badrinath in Uttarakhand. It is believed that the Lord Vishnu is in the form of heat wave (vayu).
Near this temple in Badrikashram on the northern bank of river
Alaknanda (in himalayan mountains) there is a hot water spring. This
spring is considered to be the Lord himself.
Devaraj Perumal temple at Naimisharanya in Uttar Pradesh. Here the lord is perceived in the form of aranya (forest).

Qualities of Shishya

According to Vishnu Purana, a true Vaishnava or for that matter any shishya has to have following qualities.

A shishya should be like a crane (bagalaa). Just as a crane waits patiently for a fish to come near and then grabs it, similarly shishya should patiently hear and read good things and grasp them.
He
should be like a hen or cock. A hen or a cock searches garbage or waste
by moving the garbage around with its legs and picks up the food it
wants, similarly shishya should analyze all things happening around him and grasp only those good things that are useful and beneficial to him.
He should be like salt. Just as salt mixes with water and becomes homogeneous with it, shishya also should mix and become homogeneous with one and all by forgetting his ego.
Finally
he should be obedient and respectful. Even if the Guru or any servant
insults or scolds him he should be obedient and respectful i.e. in short
he should lose his ego at any cost.
The are considered as qualities that make up shishya to reach goal set by his Guru.
(Source: Old tamil spiritual magazine)

Importance of twelve names of Bhagwan Mahavishnu

Lord
Vishnu has innumerable names. Out of these, Bhishma composed 1000 names
and gave it to Yudhishthir, which became famous as Vishnusahasranama.
From these 1000 names, sages selected 12 names which explain greatness
of Lord Vishnu. In fact, these 12 names are chanted when one performs
Achaman before starting any ritual, ensuring that they are chanted
regularly.

Keshava – This has several meanings. Keshava means one who removes difficulties (klesha).
It also means a person having curly hairs. According to
Adi-Shankaracharya, the name Keshava was bestowed on Narayana by Lord
Shiva.
Narayana – naranam ayanam - Nara means the universe of sentient and non-sentient beings. Ayana means one who is the support (adhar) for it. There is also other view - narah ayanam yasya sah - means one who is immanent in all, that is all that exists in the universe has Narayana as its support.
Madhava
– “Ma” means Laxmi. "Dhava" means husband. Hence Madhava means husband
of Laxmi (wealth and prosperity). As the husband of Laxmi, he possesses
all wealth, knowledge etc.
Govinda
– The word “Go” has several meanings in Sanskrit. It means the mother
Earth or a Cow. So Govinda means He who saved mother Earth from Pralaya
or He who is protector of cows. His simplicity is exhibited when he acts
as a cowherd and protects people from Indra's deluge in his Krishna
avatar.
Vishnu
– It means, the person who is present in everything and everywhere i.e.
the person who occupies both the Chit (possessing intelligence) and
Achit (without intelligence)
Madhusudana
– This denotes the person who has attained the control of Indriyas
(sense organs) or the person who slayed the asura named Madhu. This
aspect of the name is aptly explained in Bhagwat Geeta by the shloka “Paritranaya sadhunaam vinashaych dushkritaam”.
Trivikrama
– This means a person who has conquered the world in three steps. This
is also called as giant form of Vishnu's Vamana avatar when he restored
kingdom of Indra which was being ruled by asura Mahabali.
Vamana
– This was the stage before Lord Vishnu manifested as TriVikrama. Lord
Vishnu transformed himself into a brahmin of 3 feet tall to beg Mahabali
for the kingdom on behalf of Indra. In this way he exhibited his
greatness i.e. he became a dwarf in order to help Indra, by lowering his
stature in presence of all.
Shridhara – It means He is the lord of “Sri” (Laxmi) i.e. husband of Laxmi.
Hrishikesha – It means he makes the indriyas function according to his command.
Padmanabha
– It means who has the Lotus (padma) in his naval (nabhi). The lotus on
his naval is indicative of the fact that he was responsible for the
creation of the universe
Damodara
– When Mother Yashoda tied him by a rope on his waist, it left a mark
on his stomach. Damodara means, He who has the mark of the rope. This
act of His getting tied, shows that he will be the slave to all those
who tie him with their love
All
these 12 names are very sacred for the Vaishnavaits. In order to
emphasize these 12 sacred qualities of Lord Vishnu, Vaishnava saints
carry sacred marks on their body – 1 on forehead, 3 on stomach, 1 on
left shoulder, 1 on chest, 1 on right shoulder, 3 on neck, 1 in back, 1
on the back side of neck. They recite above 12 names while applying
these marks on their body
16 names of Lord Mahavishnu
Lord
Mahavishnu is addressed by about 1000 names. Of these following 16
names are considered more sacred. It is stated that they have to be
uttered while performing certain acts (duties) namely

Vishnu – while taking medicine
Janardana – while partaking food
Padmanabha – while going to sleep
Prajapati – during wedding ceremonies
Chakradhari – during war
Trivikrama – while starting for a journey
Shridhara – while meeting friends
Govinda – when we get bad dreams
Madhusudana – when in difficulties
Narsimha – while traveling in forest
Shri Mahavishnu – when difficulties are encountered due to fire
Shri Varaha – difficulties encountered due to water
Shri Rama – while climbing mountain
Vamana – while walking
Narayana – on the death bed
Madhava – at all times
108 Divya Desham
Vaishanvism
regards Vishnu or Lord Krishna as Supreme being. In South India,
Vaishnavism was spread by Vaishnav saints known as Alwar (also known as
Azwar or Alvars). They hailed from all walks of life, and included women
as well. They are considered as Ansham (part incarnation) of Lord
Vishnu Himself. They were totally devoted to Lord Vishnu and his
Avatars. Traditionally they are considered to have lived between 4200
BCE to 2700 BCE. They hold similar position among South India as that of
63 Nayanmars in Shaivisam. The only woman saint among them is Shri
Andal (considered as incarnation of Goddess Laxmi). They spread
Vaishnavism by composing devotional hymns on Lord Vishnu like Nayanmars
spread Shaivism by composing devotional hymns on Lord Shiva. These
sacred devotional hymns are 4000 in number and are together known as
Divya Prabhandam. Alwars and Nayanmars helped Tamil religious life to
become independent of the knowledge of Sanskrit.

Along
with 3 Shaiva-Nayanmars, Alwars influenced the Pallava kings by
promoting Bhakti-marg. This resulted in changing the religious geography
of South India from Budhism and Jainism to Hinduism. The Alwars in
their sacred hymns have revered 108 Vishnu temples. These are similar to
275 Shaiva Sthalams mentioned by Nayanmars in their hymns. These 108
Vishnu temples are together known as 108 Divya Deshams. These Divya
Deshams follow Thenkalai (Southern) or Vadakalai (Northern) mode of
worship. These 2 methods are followed in Vishnu temples of South India.
Of these 108 temples, 84 are in Tamilnadu, 13 in Kerala, 2 in Andhra
Pradesh, 1 in Gujrat, 4 in UP and 3 in Uttarakhand. The remaining 2 are
Thirupalkadal (Ocean of milk) and Vaikuntham (Paramapadam).
It is noted that in the following Vishnu temples, the Goddess Laxmi has predomimamce over Lord VishnuNacchiyar Kovil (At Thirunarariyur in Kumbhakonam of Tanjore district of Tamilnadu).
Thiru Andal temple at Srivilliputhur in Thriunelveli district of Tamilnadu
Pundarikaksha temple at Thiruvellarai in Trichy disctirct of Tamilnadu
Azagiya Manavala Perumal temple at Uraiyur in Tamilnad
It
is stated that Vishnu was of the view (opinion) that during Kaliyuga,
women will have predominance over men. Hence it seems that he decided to
set example first.

Important events that can be started on a particular day

One
of the beliefs in Hindu religion is choosing an auspicious day and time
for starting certain activities with a belief that such an approach yields auspicious outcome.

There are differences of opinion among
regions about calculating the days. For example, people from southern
region of India follow calendar based on movement of Sun (solar
calendar), whereas people of northern region of India follow calendar
based on movement of Moon (lunar calendar).

However, in general, beliefs in table
below, about activities to be started on a particular day are found to
be common beliefs. This information is sourced from a Tamil magazine.

Day

Activities to be started/performed

Sunday

Good day for starting business and construction

Monday

For observing fast (vrat)

Tuesday

For starting war (battle)

Wednesday

For feeding guests

Thursday

For starting education and studies i.e. anything connected with learning and gaining knowledge

Friday

For performing worship and vrat

Saturday

For worship of Saturn

Saints
recommend that though these beliefs are good, one should not really be
stuck to this. In fact in one his discourses Bhagwan Shri Satya Sai Baba
has said that all days are good and all days are bad depending on your
thought process and mindset.

Importance of right handed conch shells

All along the sea coast we come across innumerable conch shells (shankha) of various shapes and colors. Some of them are used in daily worship and for performing abhishek. One in one lakh of conch shells may be a right handed (helix) conch shell. These are called Dakshinavarti Shankha.

Dakshinavarti Shankha is considered as the most auspicious and it is believed that the house in which it is kept, Goddess Mahalakshmi resides and blesses. It is stated that persons living in this house will attain prosperity and fame.

Opposite of this i.e. left handed conch shells are called Vamavarti Shankha. These conch shells are considered to be useful for the worship, for example, blowing the conch shell during worship. Since the left handed ones are available in plenty they are used in abhishek also.

Importance of lighting lamp

In
Hindu religion it is customary to light a lamp for any auspicious
function or during daily worship. This is a unique feature of our
religion which is done according to what is written in our scriptures.
We also perform the worship of the lamp known as Deep Pooja. There are
certain rules/principles involved in the worship as well as in lighting
the lamp.

The
Samayi (Deep) is considered as Trimurti Swaroop. The base is considered
as representing Bramha, the middle portion Lord Vishnu the top portion
where the ghee or oil is kept represents Lord Shiva. The position above
the top portion represents Maheswar. Finally the shikhar (topmost
portion) represents Sadashiv. The heat emitted by the lamp is Shakti,
the flame represents Saraswati, the light represents Lord Vishnu and
glow represents the sound. The following guidelines are stated with
respect to lamp (Samayi), the oil, wick, the mukh of lamp and the
direction.

Lamp – It is customary to
use lamps (Samayi) made of Silver or Panchadhatu. But earthen lamp
(Panati) is considered as sacred of all. If it is a samayi, it should
have capacity to hold minimum 5 wicks (panchamukhi samayi).

Oil for lamp – In one of
our articles, we have enumerated the benefits based on the oil used for
the lamp. It is recommended that using ghee is the most sacred. In case
it is not available, Til (sesame) oil can be used for the worship of any
God. Moreover it is best for Narayana. For Goddess Mahalaxmi, ghee is
best. For Lord Ganesha, coconut oil is recommended. By lighting the lamp
with ghee, the householder gets all types of prosperity. Til (sesame)
oil removes all disturbances and evils. Castor oil gives the fame,
improves relation between the couples, establishes good relation between
family members. Ground nut oil removes fears, poverty and distress due
to loan etc.

Wick – A wick made of
cotton is considered to be best (sacred). If we use fiber of Lotus stem,
it is believed that it will remove, the sins due to earlier birth. A
wick made of fibers of plant and tree is considered to remove evil
effects caused by others and to overcome any fault of ours in the
worship. Wick made from bark of Mandaar tree, brings wealth and
prosperity. Red color silk cloth removes, obstacles in marriage and
fertility. Yellow color silk cloth, gives grace from Ambika.

Mukh –

Single mukhi lamp bestows medium grace.
Two mukhi brings family cohesion
Three mukhi brings grace of Devi i.e. Ambika
Four mukhi (chaturmukhi) brings prosperity in cattle, land and prosperity
Five mukhi (panchamukhi) brings wealth and prosperity|

It is recommended to light a panchamukhi samayi for all times.

Direction – Lighting a lamp
in North direction brings in wealth, removes obstacles in marriage and
increases intelligence. East direction removes worry, West direction
removes worries due to loans, resolves enmity, solves Graha dosha. South
direction is considered inauspicious as it brings calamity, distress
and worries.

Naivedya for Ambika

When worshiping Ambika (Devi), there is specific naivedya to be offered to her on each weekday. (Source: Tamil religious magazine)

They are as follows

Sunday – Sweet khichadi (sweet rice and jaggery khichadi)
Monday – Rice with milk and sugar
Tuesday – Rice khichadi (rice with salt and black pepper)
Wednesday – Mixed rice (mixed with vegetables etc)
Thursday – Lemon rice
Friday – Kheer with milk, rice and sugar (Rice Pudding)
Saturday – Tamarind rice or Coconut rice

Naivedya for Navagraha worship

It
is customary in our Hindu religion to offer fruits and various food
articles as Naivedya after performing a Pooja (ritual/abhishek). Then we
partake this as a Prasad. In the same manner after worshiping
Navagrahas, it is customary to offer Naivedya. The Puranas recommend
variety of articles and food to be offered. Details of Naivedya for each
of Navagrahas is as follows.

Surya (Sun) – South Indian sweet khichadi (sweet pongal)
Chandra (Moon) – Milk-rice pudding (Pal Payasam) i.e. kheer made of rice, milk and sugar
Mangal (Mars) - South Indian ghee khichadi (Ven Pongal) i.e. salted pongal with ghee and pepper
Budha (Mercury) – Tamarind rice
Guru (Jupiter) – Curd rice
Shukra (Venus) – South India ghee khichadi
Shani (Saturn) – Rice cooked with salt and sesame (Teel rice)
Rahu – Rice cooked with urad daal (black gram)
Ketu – Lemon rice or coconut rice

Lord Ganesha

(This article is based on an article which appeared in a Tamil spiritual magazine.)

We
all know that Pranava Mantra is “Om”. In Tamil Nadu it is customary to
start any writing by symbolizing this pranava mantra at the top first.
Lord Ganesha is the Pranava Swaroopa, hence we all pay our obeisance
(respect) to Him first. Vedas address Him as Jyeshtharaj (one who has
appeared first and King of Kings). It is believed that the name Ganapati
may have been derived from the elephants which roamed in the forest
first as Kings. Hence in Sanskrit, elephants were addressed as Kanaga
Ganapati. Aadi-Shankara stated, that Lord Ganesha was Anayaka Nayaka
(Leader of par excellence or leader who doesn't have any leader i.e. he
is leader in himself). In Atharvashirsha upanishada of Atharvana Veda,
it is stated that the word, “Ga-na-pa-ti” explains the tatva “tatvamasi”
i.e. attaining moksha after attaining dhyana. “Ga” stands for Riddhi
and “Ti” stands for Siddhi.

In
Lalitha Sahastranama, the Mother Lalitha Devi created Vigneshwara, to
nullify the effect of Vighna Yantra (Mohan mantra) of Bhandasura, by
combining Her Shakti and grace of Lord Shiva (Kaameshwara).

There
are number of legends in Purana about how Ganesha got his elephant
head. The following story is from Matsya Purana. Once Parvati went to
take bath. Before going to bath, she created a small boy of turmeric
powder. She gave it a life and placed him as a guard outside. Lord Shiva
was stopped by this boy from entering the place where she was taking
bath. In anger, Lord Shiva cut the head of this boy. In order to console
Parvati, Lord Shiva fixed the head of an elephant to the slain boy and
brought him back to life. Thus Ganesha was born with elephant head.
Hence it is customary in South India to prepare a Ganesha of turmeric
powder and perform Avahana before starting any worship.

Another
legend stated that Parvati prepared an earthen image of boy as she
badly wanted to have a son. Due to Saturn’s bad vision on the image, the
boy’s head fell off. Lord Shiva ordered his Ganas to get head of an
animal that was sleeping with head towards North and fix it above boy's
neck. In this manner, the legend explains how Lord Ganesha got head of elephant.

According
to Bramhanda Purana, once Ganesha was standing as a guard at entrance
to Kailash. Parshurama tried to enter the Kailash and was stopped by
Ganesha. Parshurama, in anger, threw his axe (Parshu) at Ganesha, who
stopped it with his left tusk and hence his tusk broke. This gave him
the name “Ekadanta”.

In
order to remove the curse on Agni Deva, Ganesha used his ears as fan.
Hence he got the name Shurpakarna. This is also mentioned in Bramhanda
Purana.

Parvati
obtained upadesha of Ekakshar mantra from Lord Shiva. She delivered a
boy with elephant head and six hands. This child was white like a
moonlight and hence he got the name Bhalachandra.

He is worshiped in the form of the sacred stone, known as Sonabhadra Vinayaka which is red triangular stone.

According
to Bhargava Purana, Bramha started the creation with ego, without first
worshiping Ganesha. Hence all his creations were ugly. Realizing his
mistake, he did penance and obtained Dhyana Shakti and Kriya Shakti as
his daughters with Lord Vinayaka's blessings. He proceeded his work of
creation. Later on Lord Vinayaka married his daughters.

One
of the deities in Panchayatan worship, started by Aadi-Shankara, is
Lord Ganesha. This is known as Ganapatya. This particular worship is
prevalent in Maharashtra. In Maharashtra there are eight places which
are considered highly sacred for the worship of Lord Ganesha. These
eight places together are known as Ashta Vinayaka.

Quotes of great Saints

Quotes of Swami Chinmayananda on devotees:

The devotees can be classified into four categories

In the first type, the devotee
perceives God in all living and non-living things. Such devotee is
considered to be greatest of all devotees. He feels that atma exists in
everything similar to his own. At the same time he also feels, that all
the atmas, get merged in to Paramatman. Hence he sees no difference in
anything.
In the second type,
the person bows (prays) to God, moves with his friends and relatives
with love and affection. At the same time he treats his enemies in same
manner as others. This type of devotee is secondary.
In the third type, devotee
believes that God exists only in idols and prays Him only. He does not
treat and serve others. This type is inferior to first two types.
Last type of devotee bows and
worships only in the temples. He cannot tolerate other worshipers and
different paths of worship and so on. He is unable to grasp the fact
that God is omni-present (present everywhere). He is most inferior of
all devotees.

Quotes of Swami Shivananda (of Divine life society):

In this world, love is the supreme force. Self-confidence is even more supreme. Develop self-confidence.
Being a loving and caring person
is Dharma. Forgiving and forgetting the mistakes, done to us is Dharma.
Uttering soothing words to sufferers is Dharma.
Some people use the difficulty of others to torture them (others). But a time will come that they will repent for their actions.
Don’t presume that God is outside. Pray to Him by keeping Him in your heart.
There are no right or wrong deeds in this world. Your own thought is responsible for analyzing them.
No one has a real enemy outside himself. His own ego, greed, anger, evil thought, selfishness and jealousy are his own enemies.
You do your duty truthfully then automatically your rights will come to you.
Your thoughts alone are responsible for creating a hell for you. So think of God always.
In this world nothing is certain but death is certain.
Make full effort after making firm decisions and with full determination. At the end you will succeed fully.
Concentrate fully on the work at
hand. Live the day with discipline. Forget about the past as you cannot
change what has happened. As far as tomorrow is concerned it is still
far off. Live in the present then future will take care of itself.

Quotes of Ramakrishna Paramhansa:

When
a person wants to drink water from a shallow pond, he has to take water
with his hands slowly without disturbing the mud at the bottom.
Otherwise the water will become muddy and unfit for drinking. Similarly,
if you want to progress in spiritual path i.e. have divine vision, you
must have faith in your Guru, perform step by step sadhanas. Arguing
about vedas, puranas and engaging in useless discussions will only
confuse you and ultimately you will achieve nothing.

Quotes of Chaitanya Mahaprabhu:

A
doctor does not reveal the type of decease as far as possible to the
patient. He bans the tasty food and makes patient take bitter medicine
and prescribes food which patient may not like. When the patient gets
relief, he realizes the greatness of what doctor has done for his
(patient’s) benefit. Similarly a true Guru treats his disciple with
strictness and makes him work hard. Finally when the disciple attains
knowledge (gyan), he realizes that the Guru made him undergo hardship
only to make him attain knowledge.

Panchayatan puja using stones

Back in 2014 we posted information about Panchayatan Puja Padhhati. Whereas in previous article, puja padhhati was described using idols, in this article it is described using stones.

In
this panchayatan aradhana, instead of having five idols, there are five
stones, which are equivalent to those of idols, are used in the
worship. They are

1. Banalingam - this represents Lord Shiva. This stone is found in Omkar kund of river Narmada.

2. Swarnamukhi sheela - This represents Goddess Ambika. This type of stone is found in the swarnamukhi river in Andhra pradesh.

3. Shaligram - This represents Lord Vishnu. This is found in river Gandaki in Nepal.

4. Sfatik - This represents Sun. This is found in a place known as Vallam in Tanjore district of Tamil Nadu.

5. Sone bhadrasheela - This represents Lord Ganesha. It is found in river Sone in Bihar (Zharkhand) where it meets river Ganga.

Depending
who you worship as a main deity, the placement of stones changes. E.g.
in Maharashtra, Ganesha is considered as main deity and hence the stones
are placed accordingly

Here are placement of stones for each Panchayatan

Ganesha Pramukh Panchayatan

Shiva Pramukh Panchayatan

Vishnu Pramukh Panchayatan

Ambika Pramukh Panchayatan

Surya Pramukh Panchayatan

Post

१	मंगलस्नान	प्रथम कुमारीकेला आसनावरती (पीठावरती) बसवून प्रथम तिला मंगल स्नान घालावे.
२	वस्त्रार्पण	नंतर तिला नवीन वस्त्र परिधान करून, अलंकार करून, अलंकारांनीं सुशोभित केलेल्या पाटावर बसवावे
३	पुष्पाभिषेक	नंतर कुमारीकेला पुष्पाभिषेक करावा अभिषेक मंत्र ॐ क्लीं कुलकुमारीकायै नमः पाद्यं समर्पयामि - पायावर पाणि वहायचं ॐ क्लीं कुलकुमारीकायै नमः अर्घ्यं समर्पयामि - हातावर पाणि वहायचं ॐ क्लीं कुलकुमारीकायै नमः अर्घ्यं समर्पयामि आचमनीयं समर्पयामि - हातावर तीन वेळा पाणि वहायचं ॐ क्लीं कुलकुमारीकायै नमः वस्त्रं समर्पयामि - नवीन वस्त्र अर्पण करावीत ॐ क्लीं कुलकुमारीकायै नमः गन्धं समर्पयामि - गन्ध लावायचं ॐ क्लीं कुलकुमारीकायै नमः भूषणादि समर्पयामि - अलङ्कार अर्पण करायचे ॐ क्लीं कुलकुमारीकायै नमः पुष्पाणि समर्पयामि - पुष्प अर्पण करायचं
४	षोडशोपचार *प्रत्येक दिवशी त्या त्या देवीचा मंत्र म्हणावा दिवस १) ॐ शैलपुत्र्यै नमः दिवस २) ॐ ब्रह्मचारिण्यै नमः दिवस ३) ॐ चन्द्रघण्टायै नमः दिवस ४) ॐ कुष्माण्ड्यै नमः दिवस ५) ॐ स्कन्दमात्रे नमः दिवस ६) ॐ कात्यायन्यै नमः दिवस ७) ॐ कालरात्र्यै नमः दिवस ८) ॐ महागौर्यै नमः दिवस ९) ॐ सिद्धिदात्र्यै नमः	नंतर कुमारीकेचं षोडशोपचारांनी पूजन करावं. डावीकडल्या रकान्यामधील सूचनेनुसार प्रत्येक दिवशी त्या त्या दिवशीच्या देवीचे मंत्र म्हणावेत. उदाहरणार्थ पहिल्या दिवशी सर्व उपचार प्रत्येक उपचाराच्या सुरुवातीला ॐ शैलपुत्र्यै नमः जोडून करावेत. तसेच दुसऱ्या दिवशी सर्व उपचार ॐ ब्रह्मचारिण्यै नमः मंत्र जोडून करावेत. षोडशोपचार: ॐ शैलपुत्र्यै* नमः ध्यायामी - कुमारीकेमध्ये शैलपुत्रीचे ध्यान करावे ॐ शैलपुत्र्यै नमः आवाहयामि - कुमारीकेमध्ये शैलपुत्रीचे आवाहन करावे ॐ शैलपुत्र्यै नमः आसनं समर्पयामि - कुमारीकेला आसनावर बसवावे ॐ शैलपुत्र्यै नमः पाद्यं समर्पयामि - कुमारीकेचे पाय धुवावेत ॐ शैलपुत्र्यै नमः अर्घ्यं समर्पयामि - कुमारीकेच्या हातावर पाणी वहावं ॐ शैलपुत्र्यै नमः स्नानं समर्पयामि - कुमारीकेला स्नान घालावं ॐ शैलपुत्र्यै नमः स्नानानन्तरं आचमनीयं समर्पयामि - कुमारीकेला तीन वेळा पाणी अर्पण करावं ॐ शैलपुत्र्यै नमः गन्धं धारयामि - कुमारीकेला गंध लावावं ॐ शैलपुत्र्यै नमः हरिद्रा कुंकुमं समर्पयामि - कुमारीकेला हळद कुंकुम लावावं ॐ शैलपुत्र्यै नमः वस्त्रं समर्पयामि - कुमारीकेला वस्त्र अर्पण करावं ॐ शैलपुत्र्यै नमः पुष्पमालां समर्पयामि - कुमारीकेला पुष्पांचा हार अर्पण करावा ह्यानंतर खाली दिलेल्या प्रत्येक नावांनी पुष्पार्चन करावं (पुष्प वहावं) ॐ क्लीं कौमार्यै नमः ॐ क्लीं त्रिपुरार्यै नमः ॐ क्लीं कल्याण्यै नमः ॐ रोहिण्यै नमः ॐ कामिन्यै नमः ॐ चण्डिकायै नमः ॐ शाङ्कर्यै नमः ॐ दुर्गायै नमः ॐ सुभद्रायै नमः ह्यानंतर उर्वरित उपचार म्हणजे धुप, दीप, नैवेद्य करावेत ॐ शैलपुत्र्यै नमः धूपं समर्पयामि - कुमारीकेवरून अगरबत्ती ओवाळावी ॐ शैलपुत्र्यै नमः दीपं समर्पयामि - कुमारीकेवरून निरांजन ओवाळावे ॐ शैलपुत्र्यै नमः नैवेद्यं समर्पयामि - कुमारीकेला जेवण घालावं जेवण झाल्यावर कुमारीकेवरून आरती ओवाळावी पूजा समाप्त करताना ॐ तत् सत् ब्रह्मार्पणमस्तु म्हणून पाणि ताम्हणात सोडावे.

Wednesday, October 16, 2024

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