Tamilzh Kural

NADASWARAM - THE MANGALA VADYAM

2012-05-28T01:14:00.000-07:00

Nadaswaram, is considered to be one of the most ancient and unique musical instruments of Tamilnadu. It would be appropriate to call this instrument a rare combination of music and divinity. The history and current perspective of the instrument forms the fundamental basis of this presentation.

Our predecessors considered temples as the abode of peace and sanctity. This system of holding the temples as the centre stage of our culture has prevailed for the last several centuries. Temples have nurtured several arts forms, the important ones being music and dance. Both these formed the basic essence of the bhakti tradition. The credit for such a rich tradition has to be given to the Azhwars and Nayanmars. The Tamil language and the patronage for music were interlinked during the ancient period. The temples in Tamilnadu have been the main inspiration and source of the bhakti tradition. Thus music played a special role as a medium for prayer. Musical celebrations were very popular and Nadaswaram acquired a special status in such presentations. Everyone in the temple precincts and the villages relished the music emanating from Nadaswaram. Thus this instrument became an integral part of temple celebrations throughout south India.

History of Nadaswaram

Mankind learnt to produce sounds from "shankh", the conch. Thereafter the horns of ox and bull were selected and holes were made into these and were used to produce musical sounds. Then bamboos and metals were used. Nadaswaram and other instruments like Ottu, Shehnai, Makuti etc., are the culmination of such efforts.

Silapadikaram refers to an instrument called "vangiyam". The structure of this instrument matches that of Nadaswaram. Since there are seven holes played with seven fingers this was also called as "Ezhil".

The making of Nadaswaram:

Bamboo, sandalwood tree, copper-brass alloy, wood of "cherungali" and "karungali" trees and ivory are used to make Nadaswaram. It was generally believed that only the wood of the cherungali tree must be used and the age of the tree must be at least 42 years. To identify the age of the tree an ingenious method was used. A small portion of the bark, if held against a lamp should burn continuously. If it blackens without burning, it is believed that the tree is not of sufficient age.

Each part of the Nadaswaram is related to a deity. The bottom circle to Surya, the Sun God, the upper hole to Goddess Sakti, the inner holes to Lord Vishnu, the body to Lord Brahma, and the seven holes to seven mothers. The music emanating is related to Lord Siva. Such a Nadaswaram is also called "Periya Melam" and "Rajavadyam".

The length of the present day Nadaswaram is much longer that what it used to be earlier. In olden days they were smaller in length and can be compared to the present day Timiri Nadaswaram, and had a higher base pitch. Sri Ponnuswamy Pillai was the first one to lengthen the Nadaswaram and to use a lower base pitch due to better sound production and appeal to the audience. The wooden Nadaswaram was able to score over metallic Nadaswarams made of silver, sometimes even gold, or other alloys. The present day Nadaswaram is 34 1/2 inches long and has a base pitch of 'D' or 2 kattai. The tonal quality of this is very appealing and attractive. The Timiri Nadaswaram was normally 18 1/4 inches long, and used base pitch of note B sharp or 7 kattai.

While the instrument is considered to be a Rajavadyam (royal instrument) and also a Mangalavadyam (auspicious instrument), there still is a debate whether it is "Nagaswaram" or "Nadaswaram". Since it is like a snake, some prefer to call it Nagaswaram; maybe the name Nadaswaram is more appropriate.

Special temple repertoire:

The present day practise of presenting Varnams, Keertanas, Javalis, Tillanas in Nadaswaram concerts is of recent origin, perhaps 60-70 years. Earlier, concerts at the temples were significantly different. Ragas were rendered with their full embellishments/laya structure and appropriate to the presiding deity. The Nitya Pooja or daily prayers normally comprised 6-8 rituals. Each time an appropriate raga was rendered on the Nadaswaram. This was the tradition and continues even today. The expert on Agama Sastra-s, Sri Ramaswamy Dikshitar, has laid down a detailed structure for Nadaswaram recitals at the temples.

The first pooja, Tiruvanandal, is performed between 5 am and 6 am to wake up the Gods. During such times, ragas like Bhoopalam, Bowli, Malayamarutam are played. During the 7 am Vila Pooja, ragas like Bilahari, Kedaram are rendered. Around 8 am ragas like Dhanyasi, Saveri, Aaaveri, and around 10 am ragas like Surati, Mukhari, Manirangu are played. At noon, during the Ucchikala Pooja Mukhari, Poornachandrika, Mandari and similar ragas are played. At 8 in the night during the Ardhajama pooja, ragas like Sankarabharanam, Bhairavi, Kambhoji, and at the 10 pm Palliarai pooja, ragas like Anandabhairavi, Neelambari are handled.

Thus it is a very scientifically laid down structure which was not only appealing but in keeping with the time of the day. The village folk could easily identify the time without clocks merely by listening to the ragas and the songs. Devotees would also be able to know which pooja was being performed. This evidences the fine-tuned prayer scheme prevalent in south Indian temples.

The playing of ragas is keeping with the temple rituals. Rendering of Mallari, Pancha Nadai, Ragam-Tanam-Pallavi etc during the procession of the deities were the traditions prevalent over many years. In recent times, Madurai Sri Ponnuswamy Pillai, Tiruveezhimalai brothers, Tiruppambaram brothers and Sri Karaikurichi Arunachalam contributed to the change in the concert format from the earlier raga-oriented approach to the present format of handling of Varnams, Kritis, Keertanas, Tillanas etc.

What is a Mallari?

Like the tradition during the temple rituals, there also prevailed a special pattern for temple processions, the most important being the rendition of Mallari. During processions, whenever Deeparadhana was performed, the Nadaswaram and the Tavil played as an ensemble - a rendering based on Tillana in raga Gambheeranata. This is called Mallari. This practise continues even today.

Each performance weaves a unique type of Mallari. During the Siva Tandava (the frezied dance of Lord Siva), his anklets gave rise to the Jati-s, "Tha dhi Tom Nam". This formed the basis of jatis for several percussion instruments like Mridangam. Further sounds emanating while striking the two hands on the mridangam produced "Dhim Dhim, Tham Tham". This forms the basis of the Mallari presentation, wherein the performer intertwines the Alarippu and the special jatis of the Tavil, "Kunda kundagu - Diruta Kundagu", to the raga Gambheeranata.

Subsequent to the detailed presentation of Gambheeranata, the other Ghana Pancha ragas, namely, Nata, Gowla, Arabhi, Varali and Sriragam are played. Todi is also rendered. The five types of Mallari are:

Teertha Mallari - while the Tirumanjanam is brought

Taligai Mallari - while the Naivedyam is brought

Kumbha Mallari - while giving the Poornakumbham

Taer Mallari - when the deity is taken up for procession

Purapattu Mallari - when the procession of the deity starts

One significant Mallari is Triputa tala Mallari, based on seven beats either as "Takita takadhimi" (3 + 4) or "Takadhimi takita" (4 + 3).

The Taer Mallari which has 5 beats is repeatedly handled on the procession days. No other Mallari is handled during the procession day.

Except a few like Triputa Mallari and Taer Mallari, Taligai and other Mallaris do not have any specific tala structure (beats). These would depend on the performer's creativity.

Raktimelam:

Playing rakti ragas is unique to the Nadaswaram tradition. Ragas like Kalyani, Kambhoji, Todi, Bhairavi are rendered with an exhaustive alapana in various tala structures. This is known as Rakti Melam. In South Indian music tradition, such a presentation is not found in other instruments or even in vocal music. About 60-70 years ago when Varnam, Kriti and Keertanas were not being handled, the highlight of a Nadaswaram concert was the RaktiMelam. Performers use to play for hours, or even days together, elaborating on each and every nuance of the raga.

A Short History of Yoga

2012-05-24T21:22:00.000-07:00

In Yoga, theory and practice, as well as left brain and right brain, go hand in hand so to speak. Study (svâdhyâya) is in fact an important aspect of many branches and schools of Yoga. This is another way in which Yoga’s balanced approach shows itself.

If you want to know where something is going, it is good to know where it came from. “To be ignorant of what happened before one was born,” said Cicero pointedly in his Orator, “is to remain ever a child.” History provides context and meaning, and Yoga is no exception to this rule. If you are fond of history, you’ll enjoy what follows. Many of the facts and ideas presented here have not yet found their way into the textbooks or even into most Yoga books. We put you in touch with the leading edge of knowledge in this area. If you are not a history buff, well, perhaps we can tempt you to suspend your preferences for a few minutes and read on anyway.

The Origin of Yoga

Despite more than a century of research, we still don’t know much about the earliest beginnings of Yoga. We do know, though, that it originated in India 5,000 or more years ago. Until recently, many Western scholars thought that Yoga originated much later, maybe around 500 B.C.E., which is the time of Gautama the Buddha, the illustrious founder of Buddhism. But then, in the early 1920s, archeologists surprised the world with the discovery of the so-called Indus civilization—a culture that we now know extended over an area of roughly 300,000 square miles (the size of Texas and Ohio combined). This was in fact the largest civilization in early antiquity. In the ruins of the big cities of Mohenjo Daro and Harappa, excavators found depictions engraved on soapstone seals that strongly resemble yogi-like figures. Many other finds show the amazing continuity between that civilization and later Hindu society and culture.

There was nothing primitive about what is now called the Indus-Sarasvati civilization, which is named after two great rivers that once flowed in Northern India; today only the Indus River flows through Pakistan. That civilization’s urbane population enjoyed multistory buildings, a sewage system unparalleled in the ancient world until the Roman empire, a huge public bath whose walls were water-proofed with bitumen, geometrically laid out brick roads, and standardized baked bricks for convenient construction. (We are so used to these technological achievements that we sometimes forget they had to be invented.) The Indus-Sarasvati people were a great maritime nation that exported a large variety of goods to Mesopotamia and other parts of the Middle East and Africa. Although only a few pieces of art have survived, some of them show exquisite craftsmanship.

Reconstruction of Harappa

For a long time, scholars thought that this magnificent civilization was abruptly destroyed by invaders from the northwest who called themselves Aryans (ârya meaning “noble” in the Sanskrit language). Some proposed that these warlike nomads invented Yoga, others credited the Indus people with its creation. Yet others took Yoga to be the joint creation of both races.

Nowadays researchers increasingly favor a completely different picture of ancient Indian history. They are coming to the conclusion that there never was an Aryan invasion and that the decline of the Indus-Sarasvati cities was due to dramatic changes in climate. These in turn appear to have been caused by a major tectonic catastrophe changing the course of rivers. In particular, it led to the drying up of what was once India’s largest river, the Sarasvati, along whose banks flourished numerous towns and villages (some 2500 sites have been identified thus far). Today the dry river bed runs through the vast Thar Desert. If it were not for satellite photography, we would not have learned about those many settlements buried under the sand.

The drying up of the Sarasvati River, which was complete by around 1900 B.C.E., had far-reaching consequences. Just imagine the waters of the Mississippi running dry instead of flooding constantly. What havoc this would cause! The death of the Sarasvati River forced the population to migrate to more fertile parts of the country, especially east toward the Ganges (Ganga) River and south into Central India and Tamilnadu.

Great Bath in Mohenjo Daro

Why is this important for the history of Yoga, you might ask? The Sarasvati River happens to be the most celebrated river in the Rig-Veda, which is the oldest known text in any Indo-European language. It is composed in an archaic (and difficult) form of Sanskrit and was transmitted by word of mouth for numerous generations. Sanskrit is the language in which most Yoga scriptures are written. It is related to languages like Greek, Latin, French, German, Spanish, and not least English. You can see this family relationship on the example of the word yoga itself, which corresponds to zugos, iugum, joug, Joch, yugo, and yoke in these languages. Sanskrit is like an older brother to the other Indo-European languages.

Now, if the Sarasvati River dried up around or before 1900 B.C.E., the Rig-Veda must be earlier than that benchmark date. If that is so, then the composers of this collection of hymns must have been contemporaneous with the people of the Indus civilization, which flourished between circa 3000-1900 B.C.E. Indeed, astronomical references in the Rig-Veda suggest that at least some of its 1,028 hymns were composed in the third or even fourth millennium B.C.E.

Thus, the Sanskrit-speaking Aryans, who created the Rig-Veda, did not come from outside India to destroy the Indus-Sarasvati civilization. They had been there all along. What, then, was their relationship with the Indus-Sarasvati people? Here opinions still differ, but there is a growing understanding that the Aryans and the Indus-Sarasvati people were one and the same. There is nothing in the Rig-Veda to suggest otherwise.

In fact, the Rig-Veda and the other archaic Sanskrit texts appear to be the “missing” literature of the Indus civilization. Conversely, the archeological artifacts of the Indus valley and adjoining areas give us the “missing” material base of the early Sanskrit literature—an elegant solution to a problem that has long vexed researchers.

Yoga and the Indus-Sarasvati Civilization

This means that Yoga is the product of a mature civilization that was unparalleled in the ancient world. Think of it! As a Yoga practitioner you are part of an ancient and honorable stream of tradition, which makes you a descendant of that civilization at least at the level of the heart. Many of the inventions credited to Sumer rightfully belong to what is now known as the Indus-Sarasvati civilization, which evolved out of a cultural tradition that has reliably been dated back to the seventh millennium B.C.E. In turn it gave rise to the great religious and cultural tradition of Hinduism, but indirectly also to Buddhism and Jainism.

India’s civilization can claim to be the oldest enduring civilization in the world. Its present-day problems should not blind us to its glorious past and the lessons we can learn from it. Yoga practitioners in particular can benefit from India’s protracted experimentation with life, especially its explorations of the mysteries of the mind. The Indian civilization has produced great philosophical and spiritual geniuses who between them have covered every conceivable answer to the big questions, which are as relevant today as they were thousands of years ago.

The Big Questions

Traditional Yoga seeks to provide plausible answers to such profound questions as, “Who am I?”, “Whence do I come?”, “Whither do I go?,” and “What must I do?” These are the sorts of questions that, sooner or later, we all end up asking ourselves. Or at least, we have our own implicit answers to them, though may not get round to consciously formulating them. Deep down, we all are philosophers, because we all need to make sense of our life. Some of us postpone thinking about these questions, but they don’t ever go away. We quickly learn this when we lose a loved one or face a serious health crisis.

So, we might as well ponder these questions while we are in good shape. And don’t think you have to feel morose to do so. Yoga doesn’t champion dark moods, but it is definitely in favor of awareness in all its forms, including self-awareness. If we know the stuff we are made of, we can function a lot better in the world. At the very least, our self-knowledge will give us the opportunity to make conscious and better choices.

The History of Yoga

I can provide here only the merest thumbnail sketch and, if you wish to inform yourself more about the long history of Yoga, recommend that you study my book The Yoga Tradition. This is the most comprehensive historical overview available anywhere. But be prepared for challenging reading and a fairly large tome.

The history of Yoga can conveniently be divided into the following four broad categories:

Vedic Yoga
Preclassical Yoga
Classical Yoga
Postclassical Yoga.

These categories are like static snapshots of something that is in actuality in continuous motion—the “march of history.”

Vedic Yoga

Now we are entering somewhat more technical territory, and I will have to use and explain a number of Sanskrit terms.

The yogic teachings found in the above-mentioned Rig-Veda and the other three ancient hymnodies are known as Vedic Yoga. The Sanskrit word veda means “knowledge,” while the Sanskrit term rig (from ric) means “praise.” Thus the sacred Rig-Veda is the collection of hymns that are in praise of a higher power. This collection is in fact the fountainhead of Hinduism, which has around one billion adherents today. You could say that the Rig-Veda is to Hinduism what the Book of Genesis is to Christianity.

The other three Vedic hymnodies are the Yajur-Veda (“Knowledge of Sacrifice”), Sama-Veda (“Knowledge of Chants”), and Atharva-Veda (“Knowledge of Atharvan”). The first collection contains the sacrificial formulas used by the Vedic priests. The second text contains the chants accompanying the sacrifices. The third hymnody is filled with magical incantations for all occasions but also includes a number of very powerful philosophical hymns. It is connected with Atharvan, a famous fire priest who is remembered as having been a master of magical rituals. These hymnodies can be compared to the various books of the Old Testament.

It is clear from what has been said thus far that Vedic Yoga—which could also be called Archaic Yoga—was intimately connected with the ritual life of the ancient Indians. It revolved around the idea of sacrifice as a means of joining the material world with the invisible world of the spirit. In order to perform the exacting rituals successfully, the sacrificers had to be able to focus their mind for a prolonged period of time. Such inner focusing for the sake of transcending the limitations of the ordinary mind is the root of Yoga.

When successful, the Vedic yogi was graced with a “vision” or experience of the transcendental reality. A great master of Vedic Yoga was called a “seer”—in Sanskrit rishi. The Vedic seers were able to see the very fabric of existence, and their hymns speak of their marvelous intuitions, which can still inspire us today.

Preclassical Yoga

Sage Yâjnavalkya, a great Yoga master of the preclassical era

This category covers an extensive period of approximately 2,000 years until the second century C.E. Preclassical Yoga comes in various forms and guises. The earliest manifestations were still closely associated with the Vedic sacrificial culture, as developed in the Brâhmanas and Âranyakas. The Brâhmanas are Sanskrit texts explaining the Vedic hymns and the rituals behind them. The Âranyakas are ritual texts specific to those who chose to live in seclusion in a forest hermitage.

Yoga came into its own with the Upanishads, which are gnostic texts expounding the hidden teaching about the ultimate unity of all things. There are over 200 of these scriptures, though only a handful of them were composed in the period prior to Gautama the Buddha (fifth century B.C.E.). These works can be likened to the New Testament, which rests on the Old Testament but at the same time goes beyond it.

One of the most remarkable Yoga scriptures is the Bhagavad-Gîtâ (“Lord’s Song”), of which the great social reformer Mahatma Gandhi spoke as follows:

When disappointment stares me in the face and all alone I see not one ray of light, I go back to the Bhagavad-Gita. I find a verse here and a verse there and I immediately begin to smile in the midst of overwhelming tragedies—and my life has been full of external tragedies—and if they have left no visible, no indelible scar on me, I owe it all to the teachings of the Bhagavad-Gita. (Young India, 1925, pp. 1078-79)

In its significance, this work of only 700 verses perhaps is to Hindus what Jesus’ Sermon on the Mount is to Christians. Its message, however, is not to turn the other cheek but to actively oppose evil in the world. In its present form, the Bhagavad-Gîtâ (Gîtâ for short) was composed around 500 B.C.E. and since then has been a daily inspiration to millions of Hindus. Its central teaching is to the point: To be alive means to be active and, if we want to avoid difficulties for ourselves and others, our actions must be benign and also go beyond the grip of the ego. A simple matter, really, but how difficult to accomplish in daily life!

Preclassical Yoga also comprises the many schools whose teachings can be found in India’s two great national epics, the Râmâyana and the Mahâbhârata (in which the Bhagavad-Gîtâ is embedded and which is seven times the size of the Iliad and Odyssey combined). These various preclassical schools developed all kinds of techniques for achieving deep meditation through which yogis and yoginis can transcend the body and mind and discover their true nature.

Classical Yoga

This label applies to the eightfold Yoga—also known as Râja-Yoga—taught by Patanjali in his Yoga-Sûtra. This Sanskrit text is composed of just under 200 aphoristic statements, which have been commented on over and over again through the centuries. Sooner or later all serious Yoga students discover this work and have to grapple with its terse statements. The word sûtra (which is related to Latin suture) means literally “thread.” Here it conveys a thread of memory, an aid to memorization for students eager to retain Patanjali’s knowledge and wisdom.

The Yoga-Sûtra was probably written some time in the second century C.E. The earliest available Sanskrit commentary on it is the Yoga-Bhâshya (“Speech on Yoga”) attributed to Vyâsa. It was authored in the fifth century C.E. and furnishes fundamental explanations of Patanjali’s often cryptic statements.

Beyond a few legends nothing is known about either Patanjali or Vyâsa. This is a problem with most ancient Yoga adepts and even with many more recent ones. Often all we have are their teachings, but this is of course more important than any historical information we could dig up about their personal lives.

Patanjali, who is by the way often wrongly called the “father of Yoga,” believed that each individual is a composite of matter (prakriti) and spirit (purusha). He understood the process of Yoga to bring about their separation, thereby restoring the spirit in its absolute purity. His formulation is generally characterized as philosophical dualism. This is an important point, because most of India’s philosophical systems favor one or the other kind of nondualism: The countless aspects or forms of the empirical world are in the last analysis the same “thing”—pure formless but conscious existence.

Postclassical Yoga

This is again a very comprehensive category, which refers to all those many types and schools of Yoga that have sprung up in the period after Patanjali’s Yoga-Sûtra and that are independent of this seminal work. In contrast to classical Yoga, postclassical Yoga affirms the ultimate unity of everything. This is the core teaching of Vedânta, the philosophical system based on the teachings of the Upanishads.

In a way, the dualism of classical Yoga can be seen as a brief but powerful interlude in a stream of nondualist teachings going back to ancient Vedic times. According to these teachings, you, we, and everyone or everything else is an aspect or expression of one and the same reality. In Sanskrit that singular reality is called brahman (meaning “that which has grown expansive”) or âtman (the transcendental Self as opposed to the limited ego-self).

A few centuries after Patanjali, the evolution of Yoga took an interesting turn. Now some great adepts were beginning to probe the hidden potential of the body. Previous generations of yogis and yoginis had paid no particular attention to the body. They had been more interested in contemplation to the point where they could exit the body consciously. Their goal had been to leave the world behind and merge with the formless reality, the spirit.

Under the influence of alchemy—the spiritual forerunner of chemistry—the new breed of Yoga masters created a system of practices designed to rejuvenate the body and prolong its life. They regarded the body as a temple of the immortal spirit, not merely as a container to be discarded at the first opportunity. They even explored through advanced yogic techniques the possibility of energizing the physical body to such a degree that its biochemistry is changed and even its basic matter is reorganized to render it immortal.

This preoccupation of theirs led to the creation of Hatha-Yoga, an amateur version of which is today widely practiced throughout the world. It also led to the various branches and schools of Tantra-Yoga, of which Hatha-Yoga is just one approach.

Modern Yoga

The history of modern Yoga is widely thought to begin with the Parliament of Religions held in Chicago in 1893. It was at that congress that the young Swami Vivekananda—swami (svâmin) means “master”—made a big and lasting impression on the American public. At the behest of his teacher, the saintly Ramakrishna, he had found his way to the States where he didn’t know a soul. Thanks to some well-wishers who recognized the inner greatness of this adept of Jnâna-Yoga (the Yoga of discernment), he was invited to the Parliament and ended up being its most popular diplomat. In the following years, he traveled widely attracting many students to Yoga and Vedânta. His various books on Yoga are still useful and enjoyable to read.

Before Swami Vivekananda a few other Yoga masters had crossed the ocean to visit Europe, but their influence had remained local and ephemeral. Vivekananda’s immense success opened a sluice gate for other adepts from India, and the stream of Eastern gurus has not ceased.

After Swami Vivekananda, the most popular teacher in the early years of the Western Yoga movement was Paramahansa Yogananda, who arrived in Boston in 1920. Five years later, he established the Self-Realizaton Fellowship, which still has its headquarters in Los Angeles. Although he left his body (as yogins call it) in 1952 at the age of fifty-nine, he continues to have a worldwide following. His Autobiography of a Yogi makes for fascinating reading, but be prepared to suspend any materialistic bias you may have! As with some other yogis and Christian or Muslim saints, after his death Yogananda’s body showed no signs of decay for a full twenty days.

Of more limited appeal was Swami Rama Tirtha, a former mathematics teacher who preferred spiritual life to academia and who came to the United States in 1902 and founded a retreat center on Mount Shasta in California. He stayed for only two years and drowned in the Ganges (Ganga) River in 1906 at the young age of thirty-three. Some of his inspirational talks were gathered into the five volumes of In Woods of God-Realization, which are still worth dipping into.

In 1919, Yogendra Mastamani arrived in Long Island and for nearly three years demonstrated to astounded Americans the power and elegance of Hatha Yoga. Before returning to India, he founded the American branch of Kaivalyadhama, an Indian organization created by the late Swami Kuvalayananda, which has contributed greatly to the scientific study of Yoga.

A very popular figure for several decades after the 1920s was Ramacharaka, whose books can still be found in used bookstores. What few readers know, however, is that this Ramacharaka was apparently not an actual person. The name was the pseudonym of two people—William Walker Atkinson, who had left his law practice in Chicago to practice Yoga, and his teacher Baba Bharata.

Paul Brunton, a former journalist and editor, burst on the scene of Yoga in 1934 with his book A Search in Secret India, which introduced the great sage Ramana Maharshi to Western seekers. Many more works flowed from his pen over the following eighteen years, until the publication of The Spiritual Crisis of Man. Then, in the 1980s, his notebooks were published posthumously in sixteen volumes—a treasure-trove for serious Yoga students.

Since the early 1930s until his death in 1986, Jiddu Krishnamurti delighted or perplexed thousands of philosophically minded Westerners with his eloquent talks. He had been groomed by the Theosophical Society as the coming world leader but had rejected this mission, which surely is too big and burdensome for any one person, however great. He demonstrated the wisdom of Jnana-Yoga (the Yoga of discernment), and drew large crowds of listeners and readers. Among his close circle of friends were the likes of Aldous Huxley, Christopher Isherwood, Charles Chaplin, and Greta Garbo. Bernard Shaw described Krishnamurti as the most beautiful human being he ever saw.

Yoga, in the form of Hatha-Yoga, entered mainstream America when the Russian-born yoginî Indra Devi, who has been called the “First Lady of Yoga,” opened her Yoga studio in Hollywood in 1947. She taught stars like Gloria Swanson, Jennifer Jones, and Robert Ryan, and trained hundreds of teachers. Now in her nineties and living in Buenos Aires, she is still an influential voice for Yoga.

In the 1950s, one of the most prominent Yoga teacher was Selvarajan Yesudian whose book Sport and Yoga has been translated into fourteen or so languages, with more than 500,000 copies sold. Today, as we mentioned before, many athletes have adopted yogic exercises into their training program because . . . it works. Among them are the Chicago Bulls. Just picture these champion basket ball players stretching out on extra-long Yoga mats under the watchful eye of Yoga teacher Paula Kout! In the early 1950s, Shri Yogendra of the Yoga Institute of Santa Cruz in India, visited the United States. He pioneered medical research on Yoga as early as 1918, and his son Jayadev Yogendra is continuing his valuable work, which demonstrates the efficacy of Yoga as a therapeutic tool.

In 1961, Richard Hittleman brought Hatha-Yoga to American television, and his book The Twenty-Eight-Day Yoga Plan sold millions of copies. In the mid-1960s, the Western Yoga movement received a big boost through Maharishi Mahesh Yogi, largely because of his brief association with the Beatles. He popularized yogic contemplation in the form of Transcendental Meditation (TM), which still has tens of thousands of practitioners around the world. TM practitioners also introduced meditation and Yoga into the corporate world. It, moreover, stimulated medical research on Yoga at various American universities.

In 1965, the then sixty-nine-year-old Shrila Prabhupada arrived in New York with a suitcase full of books and $8.00 in his pockets. Six years later he founded the International Society for Krishna Consciousness (ISKCON), and by the time of his death in 1977, he had created a worldwide spiritual movement based on Bhakti Yoga (the Yoga of devotion).

Also in the 1960s and 1970s, many swamis trained by the Himalayan master Swami Sivananda, a former physician who became a doctor of the soul, opened their schools in Europe and the two Americas. Most of them are still active today, and among them are Swami Vishnudevananda (author of the widely read Complete Illustrated Book of Yoga), Swami Satchitananda (well-known to Woodstock participants), Swami Sivananda Radha (a woman-swami who pioneered the link between Yoga spirituality and psychology), Swami Satyananda (about whom we will say more shortly), and Swami Chidananda (a saintly figure who directed the Sivananda Ashram in Rishikesh, India). The last-mentioned master’s best known American student is the gentle Lilias Folan, made famous by her PBS television series Lilias, Yoga & You, broadcast between 1970 and 1979.

In 1969, Yogi Bhajan caused an uproar among the traditional Sikh community (an offshoot of Hinduism) when he broke with tradition and began to teach Kundalini Yoga to his Western students. Today his Healthy, Happy, Holy Organization—better known as 3HO—has more than 200 centers around the world.

A more controversial but wildly popular guru in the 1970 and 1980s was Bhagavan Rajneesh (now known as Osho), whose followers constantly made the headlines for their sexual orgies and other excesses. Rajneesh, a former philosophy professor, drew his teachings from authentic Yoga sources, mixed with his own personal experiences. His numerous books line the shelves of many second-hand bookstores. Rajneesh allowed his students to act out their repressed fantasies, notably of the sexual variety, in the hope that this would free them up for the deeper processes of Yoga. Many of them, however, got trapped in a mystically tinged hedonism, which proves the common-sense rule that too much of a good thing can be bad for you. Even though many of his disciples felt bitterly disappointed by him and the sad events surrounding his organization in the years immediately preceding his death in 1990, just as many still regard him as a genuine Yoga master. His life illustrates that Yoga adepts come in all shapes and sizes and that, to coin a phrase, one person’s guru is another person’s uru. (The Sanskrit word uru denotes “empty space.”) Another maxim that applies here is caveat emptor, “buyer beware.”

Other renowned modern Yoga adepts of Indian origin are Sri Aurobindo (the father of Integral Yoga), Ramana Maharshi (an unparalleled master of Jnana-Yoga), Papa Ramdas (who lived and breathed Mantra-Yoga, the Yoga of transformative sound), Swami Nityananda (a miracle-working master of Siddha-Yoga), and his disciple Swami Muktananda (a powerful yogi who put Siddha-Yoga, which is a Tantric Yoga, on the map for Western seekers). All these teachers are no longer among us.

B. K. S. Iyengar

The great exponent in modern times of Hatha-Yoga was Sri Krishnamacharya, who died in 1989 at the ripe old age of 101. He practiced and taught the Viniyoga system of Hatha-Yoga until his last days. His son T. K. V. Desikachar continues his saintly father’s teachings and taught Yoga, among others, to the famous Jiddu Krishnamurti. Another well-known student of Sri Krishnamacharya and a master in his own right is Desikachar’s brother-in-law B. K. S. Iyengar, who has taught tens of thousands of students, including the world-famous violinist Jehudi Menuhin.

Mention must also be made of Pattabhi Jois and Indra Devi, both of whom studied with Krishnamacharya in their early years and have since then inspired thousands of Westerners.

Swami Satyananda Sarasvati

Of living Yoga masters from India, I can mention Sri Chinmoy, Sathya Sai Baba (a “man of miracles” who has a following of millions), and Swami Satyananda (a Tantra master who established the well-known Bihar School of Yoga, has authored numerous books, and has disciples around the world). There are of course many other great Yoga adepts, both well known and more hidden, who represent Yoga in one form or another, but I leave it up to you to discover them.

Until modern times, the overwhelming majority of Yoga practitioners have been men, yogins. But there have also always been great female adepts, yoginîs. Happily, in recent years, a few woman saints—representing Bhakti-Yoga (Yoga of devotion)—have come to the West to bring their gospel of love to open-hearted seekers. Yoga embraces so many diverse approaches that anyone can find a home in it.

An exceptional woman teacher from India who fits none of the yogic stereotypes is Meera Ma (“Mother Meera”). She doesn’t teach in words but communicates in silence through her simple presence. Of all places, she has made her home in the middle of a quaint German village in the Black Forest, and every year is attracting thousands of people from all over the world.

Since Yoga is not restricted to Hinduism, we may also mention here the Dalai Lama, champion of nonviolence and winner of the Nobel Peace Prize. He is unquestionably one of the truly great yogis of modern Tibet, who, above all, demonstrates that the principles of Yoga can fruitfully be brought not only into a busy daily life but also into the arena of politics. Today Tibetan Buddhism (which is a form of Tantra-Yoga) is extremely popular among Westerners, and there are many lamas (spiritual teacher) who are willing to share with sincere seekers the secrets of their hitherto well-guarded tradition.

If you are curious about Westerners who have made a name for themselves as teachers in the modern Yoga movement (understood in the broadest terms), you may want to consult the encyclopedic work The Book of Enlightened Masters by Andrew Rawlinson. His book includes both genuine masters (like the Bulgarian teacher Omraam Mikhaël Aïvanhov) and a galaxy of would-be masters.

History Of Ayurveda In India

2012-05-24T05:41:00.000-07:00

Ayurveda in India

Ayurveda in India—the science of life, the origin of most forms of natural and alternative medicine—has its mention in one of the oldest (about 6,000 years) philosophical texts of the world, the Rig Veda. The Sutrasthana of Charaka Samhita, a much referred ayurvedic text, says; "The three—body, mind and soul—are like a tripod, the world stand by their combination; in them everything abides. It is the subject matter of ayurveda for which the teachings of ayurveda have been revealed." (1.46-47)

In its broader scope, ayurveda in India has always sought to prepare mankind for the realization of the full potential of its self through a psychosomatic integration. A comprehensive health care is what this natural and alternative medicine prescribes for the ultimate self-realization.

"Life (ayu) is the combination (samyoga) of body, senses, mind and reincarnating soul. Ayurveda is the most sacred science of life, beneficial to humans both in this world and the world beyond." —Charaka Samhita, Sutrasthana, 1.42-43.

The verses of Rig Veda, the earliest source of ayurveda, refer to panchamahabhut (five basic elements of the entire creation), and the three doshas or primary forces of prana or vata (air), agni or pitta (fire) and soma or kapha (water and earth) as comprising the basic principles of ayurveda. One branch of Indian philosophy—Sankhya states that there are 24 elements, all of which constitute the foundation of the gross world: earth, water, fire, air and ether. These five elements in different combinations constitute the three body types/doshas—vata dosha (air and ether), pitta dosha (fire) and kapha dosha (earth and water). The panchamahabhut and the dosha theories are the guiding factors of ayurveda as a therapeutic science. The Rig Veda also mentions organ transplants and herbal remedies called soma with properties of elixir.

This science or knowledge of healing, as mentioned in the Rig Veda, was revealed to Rishi Bharadvaja from the great Cosmic Intelligence. The knowledge consists of three aspects known as the Tri-Sutras of ayurveda, which are—etiology or the science of the causes of disease, symptomatology or the study and interpretation of symptoms and medication and herbal remedies. Approximately, during 4,000 to 3,000 BC, Sam Veda and Yajur Veda, the second and third Vedas came into being. Chanting of mantras and performance of rituals were, respectively, dealt in these two Vedas. And, during 3,000 to 2,000 BC Atharva the fourth Veda was authored, of which ayurveda is an upaveda (subsection). Though it had been practiced all along, it was around this time that ayurveda in India, was codified from the oral tradition to book form, as an independent science. It enlists eight branches/divisions of ayurveda: Kayachikitsa (Internal Medicine), Shalakya Tantra (surgery and treatment of head and neck, Ophthalmology and Otolaryngology), Shalya Tantra (Surgery), Agada Tantra (Toxicology), Bhuta Vidya (Psychiatry), Kaumarabhritya (Pediatrics), Rasayana (science of rejuvenation or anti-aging), and Vajikarana (the science of fertility). The oldest treatise available on this codified version is Atreya Samhita.

The most fascinating aspect of ayurveda is, it was using almost all methods of healing like lifestyle regimen, yoga, aroma, meditation, gems, amulets, herbs, diet, jyotishi (astrology), color and surgery etc. in treating patients. Though ayurveda came into being as an independent upaveda of Atharva Veda, it has close links with other Vedas also. The Yajur Veda, which recommends rituals to pacify the panchamahabhuts in a view to heal both the Cosmic Being and the individual soul, is related to ayurveda in its principles and regulations of lifestyle. The upaveda called Dhanur Veda or the martial arts and ayurveda both refer to each other in the treatment of marmas or sensitive points in the body. Ayurveda recommends specific ayurvedic massages, exercises and bodywork for this purpose.

Around 15,00 BC ayurveda was delineated into to two distinct schools: Atreya—The School of Physicians, and Dhanvantari—The School of Surgeons. This made ayurveda a more systematically classified medical science, hereafter. Dhanvantari, who is considered to be a reincarnation of Lord Vishnu, was the guiding sage of ayurveda. He made this science of health and longevity popular and widely acceptable. In fact, these two schools of thought led to the writing of two major books on ayurveda—Charaka Samhita and Susruta Samhita.

These two Samhitas were written in the early part of 1000 BC. The great sage- physician Charaka authored Charaka Samhita revising and supplementing the text written by Atreya, which has remained the most referred ayurvedic text on internal medicine till date. Susruta, following the Dhanvantari School of Thought, wrote Susruta Samhita, comprising the knowledge about prosthetic surgery to replace limbs, cosmetic surgery, caesarian operations and even brain surgery. He is famed for his innovation of cosmetic surgery on nose or rhinoplasty. Around 500 AD, Vagbhatt compiled the third major treatise on ayurveda, Astanga Hridaya. It contained knowledge comprising the two schools of ayurveda.

From 500 AD to 1900 AD, sixteen major Nighantus or supplementary texts on ayurveda like Dhanvantari Bhavaprakasha, Raja and Shaligram among others were written incorporating new drugs, expansion in applications, discarding of old drugs and identification of substitutes. These texts mention about 1814 varieties of plants in vogue.

Evidences show that ayurveda had nurtured almost all the medical systems of the world. The Egyptians learnt about ayurveda long before the invasion of Alexander in the 4th century BC through their sea-trade with India. Greeks and Romans come to know about it after the famous invasion. The Unani form of medical tradition came out of this interaction. In the early part of the first millennium ayurveda spread to the East through Buddhism and greatly influenced the Tibetan and Chinese system of medicine and herbology. Around 323 BC, Nagarjuna, the great monastic of Mahayana Buddhism and an authority on ayurveda had written a review on Susruta Samhita. In 800 AD ayurveda was translated into Arabic. The two Islamic physicians Avicenna and Razi Serapion, who helped form the European tradition of medicine, strictly followed ayurveda. Even, Paracelsus, considered to be the father of the modern western medicine toed the line of ayurveda, as well.

In the postmodern age, the popularity of this vibrant tradition of ayurveda lies in its, subtle yet scientific, approach to heal a person in its totality. It aims, not only at healing the body, but also the mind and spirit, at one go. Its unique understanding of the similarities of natural law and the working of human body, as well as its holistic treatment methods, help it to strike a balance between the two. This gives ayurveda an edge over other healing systems. Perhaps that`s the reason behind ayurveda being the longest unbroken medical tradition in the world, today.

Charaka Samhita

Charaka Samhita is considered to be the most ancient and authoritative writing on ayurveda available today. It also explains the logic and philosophy on which this system of medicine is based. The detailed biography of the composer of this treatise—that is, sage Charaka—is not known to the posterity. Interestingly, it is not an original writing of a single person rather like all Vedic knowledge it is a continuation and renewal of that ancient knowledge system. In fact, Charaka had redacted the Agnivesa Samhita (an edited version of Atreya Samhita). The available form of Charaka Samhita was again worked upon by Drdhabala (living in about 400 AD) long after sage Charaka.

According to Charaka, science is dependent upon yukti—a quality of the intellect that enables it to perceive phenomena brought into existence by a multiplicity of causes. Thus, it`s not surprising that much of the treatise of Charaka Samhita is in the form of a symposium wherein groups of ayurvedic scholars take up a series of topics for discussion. This gives indication that the science of ayurveda is a product of constant verification, fine-tuning and authentication by an active community of physicians. The samhita mentions about the gradual development of the fetus within the womb in minutes that equals the modern medical version in accuracy.

The language is Sanskrit and is written in verse form. The style is in keeping with the Vedic oral tradition of conserving knowledge. The samhita contains 8,400 metrical verses.

Charaka followed the Atreya School of Physicians, which predominantly deals with treatments through internal and external application of medicine. Though the samhita contains all the theoretical knowledge of ayurveda it`s focus is on healing the body, mind and soul of a patient in the minimum invasive manner that`s Kayachikitsa. Hence, he placed great emphasis on the diagnostic part of the treatment. So much so that he classified everything from solar calendar to topography to the timing of the birth of a child. He identified eight stages of a disease from its inception to the culmination. Charaka also laid great emphasis on the timing and manner of the collection of medicinal plants.

Charaka sought to correct the element of fire or the digestive function in a body. It sought to alter the chemical processes in the cells by purification methods and medicinal application. From a greater perspective Charaka laid emphasis for health and longevity to strike a balance between one`s corporeal and spiritual being. That is the reason why Charaka went so detail into the diagnosis of a disease`s origin.

Susruta Samhita

Susruta wrote his samhita, the most authentic text on the practice of ayurvedic surgery around the sixth century BC Susruta is, also, renowned as the father of plastic surgery. He represents the Dhanvantari School of surgeons. His samhita discussed in minute details on how to perform prosthetic surgery to replace limbs, cosmetic surgery on nose and on other parts of the body, cesarean operations, setting of compound fractures, and even brain surgery. Susruta`s original work seems to have been revised and supplemented by Nagarjuna between the third and fourth centuries AD.

This branch of medicine is believed to have arisen in part from the exigencies of dealing with the effects of war. Epic Ramayana, mentions remarkable feats of surgery having taken place in the past. We have reference to the transplantation of an eyeball and a head in epics.

The style Susruta Samhita is both prose and poetry with poetry being the greater portion. This work, also, is said to be a redaction of oral material passed down verbally from generation to generation.

This work is unique in that it discusses blood in terms of the fourth doshic principle. This work is the first to enumerate and discuss the pitta subtypes. Susruta details about 125 surgical instruments used by him mostly made of stones,wood and other such natural materials. The Susruta Samhita presents many innovations in ayurvedic surgery. Use of shalaka—meaning foreign body (here, rods or a probe etc.) is mentioned by Susruta. Some of the classifications found in the Susruta Samhita are not even traced by the modern medical science. It described five types of pterygium, and the prognosis it made about glaucoma has not been improved since. In fact he is the first surgeon in medical history who systematically and elaborately dealt with anatomical structure of eye.

Susruta has discussed about 72 diseases of the eye. He has stipulated drug therapy for various types of conjunctivitis and glaucoma along with surgical procedures of the removal of cataract, pterygium, diseases of ear, nose and throat.

The Susruta Samhita, besides being the most authentic text on practice and theory of surgery, is also the most commonly quoted text on health.

Astanga Hridaya

Astanga Hridaya is accepted as the third major treatise on ayurveda. Around 500 AD, Vagbhatt compiled this samhita. It contained knowledge comprising the two schools of ayurveda—the school of surgery and the school of physicians.

There is another similar work called the Astanga Sangraha belonging to the same period. It is slightly bigger in size than the Astanga Hridaya, and is written in verse form whereas the later text was in prose form. It is believed either there are two works by a person or two persons with the same name. However, both the works came into being after the Charaka and Susruta Samhitas.

The Astanga Hridaya primarily deals with kayachikitsa besides, discussing in detail about various surgical treatments. The kapha subtypes are first listed and described in this samhita, completing exhaustive explanation of vata, pitta, kapha with their five subtypes.

Astanga Hridaya seems to emphasize on the physiological aspect of the body rather than the spiritual aspects of it like its counterparts—Charaka and Susruta Samhitas. Despite that, the quality and range of its discussions about ayurveda makes it a work to reckon with.

How to Regrow Hair Naturlly

2012-05-24T05:34:00.000-07:00

Now a days hair loss becomes a major problem for many people and to regrow hair become a challenging task for them. Usually everyone wish to regrow hair naturally, but lack of knowledge on Indian herbs or lack of awareness on natural hair treatments, they used to go for hospitals for treatments, but finally they broke their wallets without any results. So by considering this problem, we are giving a very useful tobacco oil treatment for them who are looking on how to regrow hair naturally here.

Procedure to make Tobacco Oil to Regrow Hair Naturally.

Take a 50 grams of tobacco, which has a strong smell with a good quality and make it into small pieces.

Now place these tobacco pieces in a bowl by adding 100 grams of coconut oil.

Mix well and close with some cap (plate or any utensil).

Keep them a aside for two days.

After two days open the cap and crush the tobacco with hands in the bowl itself.

Now filter this tobacco oil(oil mixture) with the help of some plain cloth and store it in a jar for further usage.

How to use of this Tobacco Oil to Regrow Hair Naturally.

Who have lost hair in bulk quantities on head or mustache or beard are advised to give a massage with warm tobacco oil for two times in a day. The hair will grows naturally within a few days of after starting of this treatment.

This regrow hair naturally treatment is most popularly used for who have lost hair due to head lice bites or any other reason. So tobacco oil is the answer for how to regrow hair naturally.

Also note that this is the best way to regrow hair naturally and beneficial for children, elders, men and women.

As now a days many men are complaining that they have lost hair in the mustache or beard area also benefit from this tobacco oil. So we can call it as the best treatment for the hair regrow for men. It doesn’t mean that this treatment won’t work for women, but also work for women, who wants to grow hair naturally.

This is very easy procedure to make and cost effective to make tobacco oil at home your self. If you came to know who have hair loss problem due to head lice bites or due to any reason, please ask them to use thi tobacco oil for regrow hair naturally.

If you could have used this treatment, then please leave your valuable experiences and comments here are greatly appreciated.

Indian Herbs for Allergies Treatment

2012-05-24T05:21:00.000-07:00

Allergies are generally occurred due to seasonal changes on earth. As some times there are huge changes before starting of any season may tends to give various allergies, which are in high during rainy season or winter season.

Everyone must change their daily routines and eating habits according to every season, which will helps to keep away allergies from our body. In order to prevent allergies or take allergies treatment with Indian herbs are a great step for giving the value for our Traditional Indian Herbs.

Lets discover what are the beneficial home remedies for allergies treatments by using Indian herbs to cure any kind of allergy for every one. Also learn what are the beneficial tips to reduce or prevent symptoms of allergies remedies.

Here are the various types of allergies & useful Indian herbs for allergies treatment.

1. Skin Allergies Treatment.

Any type of skin allergy, make sure to have a bath with luke warm water heated with neem tree leaves can helps to kill any skin related allergies naturally for all seasons. Neem Tree leaves are play major role for curing any skin allergies, which is well known Indian herb used in many treatments.

While having a bath you can add two to three drops of olive oil to water can keeps your skin away from skin allergies.

2. Dust Allergies Treatment

Heat the water by mixing the turmeric and inhaling the fumes in a closed blanket can gives you excellent relief from the dust allergy. This is very traditional home remedy for bronchitis related allergies.

Drink as much as water as you can helps to get rid of allergies.

Do not skip your healthy meal, as eating food in time can boost your body immunity system, which will prevent allergies in all seasons.

Stay away from storage foods, fast foods and heavy foods. Which may cause allergy symptoms more.

Always try to consume fresh seasonal fruits, which will maintain anti oxidants in your body and helps to keep you healthy and strong enough to fight against any allergies naturally.

Having good sleep always keeps you away from some types of allergies.

Try to do regular exercises and yoga can helps to cure allergies very naturally.

History of Herbs

2012-05-24T05:11:00.001-07:00

From prehistoric days, plants are used for shelter, food and medicine. The use of plants for medicinal purposes is as old as our civilization. The first known written record of curative plants was of Sumerian herbal of 2200 BC. In the 5th century BC, The Greek doctor Hippocrates list out some 400 herbs in common use. Dioscorides, in the Ist century AD, wrote a herbal by using 600 plants which ultimately became the base for many later works. Herbs have been used for uncounted time for various purposes like healing the sick and infirm. Most of the people still continue to use herbs to benefit their bodies. People thought that herbs keep the body in tune with nature as nature intended and maintain proper balance. Many scientific studies are still continued with modern research following the lead of old folklore and herbal uses to help finding new western medicine. Man has also been aware of the effects of Herbs on the body, mind and emotion. For example - Flowers were utilized to attract love, food and protection. Fragrant plants were worn to heal the body and give a sense of well being. The most costly flowers are offered to gods and goddesses and the use of aromatic incense is recorded from the earliest of times.

Present Status

Herbalists today, believe to help people build their good health with the help of natural sources.Herbs are considered to be food rather than medicine because they're complete, all-natural and pure, as nature intended. When herbs are taken, the body starts to get cleansed, It gets purifying itself. Unlike chemically synthesized, highly concentrated drugs that may produce many side effects, herbs can effectively realign the body's defenses. Herbs do not produce instant cures, but rather offer a way to put the body in proper tune with nature.

For thousands of years, humans have used herbs. Herbs have been used in the following ways - In cooking for flavouring foods, as perfumes, as disinfectants, to protect us against germs, as medicines to heal when we are sick.

Herbalism Today

Herbs are generally defined as non-woody plants, which die after blooming. This definition has been expanded to any of the plants of which part or whole can be used in medicinal treatments, culinary preparations (as seasonings), nutritional supplementation, or used as a coloring or cosmetic agent. Fresh herbals and medicinal plants can be acquired by gathering them in wild conditions, growing them in your own personal garden, or buying them from other gardeners and health food stores

From the germ theory of disease and the advent of antibiotics to combat various infections, it appeared as if infectious diseases were a thing of the past. With the realization that chemical medicines are not always "magic bullets" and may carry serious side effects, herbalism and ancient medicines are making a comeback. Our challenge now is to ensure that valued botanicals should remain abundant for future generations.

There are several ways to prepare herbs for consumption and use in medicinal remedies. When herbs are prepared by steeping in boiling water to be drunk as a tea, they are known as an infusion. If these dried herbs get simmered in hot water, they are called as decoction. If gets incorporated in with other ingredients and made into cream, they are viewed as a herbal ointment. Sometimes used a Herbal compress where piece of cloth is soaked in an infusion or decoction and is wrapped and applied externally. If herbs are used to cleanse and heal externally, they are called herbal wash. Herbal infusions and decoctions can also be used as herbal bath for relaxation and healing. Always follow the recommended dosages on your preparations and recipes because over-use of herbs can defeat the purpose for which you are using them. Some of the most beneficial herbs can prove to be toxic if over used.

Indian Jewelry

2012-05-21T22:48:00.000-07:00

India and jewelry, jewelry and Indian women - the terms are linked inherently. At the time of wedding as well as numerous other occasions, a woman is gifted jewelry by her parents and relatives. Although the gift is meant to give her security in contingency, ornamentation is an obvious purpose. All the cities across the length and width of India have shops of jewelers - some traditional and some modern jewelers, catering to the need of all kinds. Not that the affluent class people wear ornaments, there are low cost jewelry items in ample, which cater the demand of low income group as well.

India houses various kinds of jewelry arts, ranging from Meenakari and Kundan to stone and bead work. The craft of cutting and polishing precious and semi-precious stones and giving them glamorous face is something artistic. Emeralds, rubies, garnets, amethysts, corals, sapphires, and turquoises are among the stones which are used for the enhancement of gold and silver jewelry. Gold jewelry is the most popular among South Indian women. In southern part of India, gold is considered auspicious and a status symbol. Talking about the art on gold jewelry, Kundan is something that comes into our mind.

It is a Mughal-inspired art of setting precious stones like diamonds, rubies, and emeralds in gold and silver jewelry. In Meenakari, enameling is done to protect gold and floral pattern coloured in red, blue and green attracts the attention. Silver jewelry is not far behind in popularity, particularly because of its affordability, making it popular among low income group people. Jhumka, hansli, chokar, nath and bracelets made of silver are quite popular among women in India. In short, the range of jewelry in India is wide as well as varied. Be it gold, silver of diamond, you will find everything in the country.

Antique Jewelry

The jewelry which is not in mainstream production and of which the mode of production is no longer popular is known by the name of 'Antique Jewelry.' This kind of jewelry has dull and rough look, combined with an old world-world charm, and this serves as the major USP of such jewelry.

Bead Jewelry

Bead art in India is five thousand year old and dates back to the time of Indus Valley Civilization. People of that civilization used to make beads out of gold, silver, copper, clay, ivory and even wood. The excavated carried out there came out with finished and unfinished beads from the site.

Bridal Jewelry

India has great tradition of wedding jewelry. Made of superior metals and excellent quality, jewelry accentuates the beauty of bride in multiples. Though these days silver and platinum jewelry is gaining popularity, gold jewelry still holds the most popularity among Indians.

Custom Jewelry

Custom jewelry is personalized jewelry, which a customer gets her made on her interest and fancy. This happens particularly in cases where readymade jewelry does not match the taste of person. Custom jewelry gives total freedom to customer about the specifics.

Fashion Jewelry

Fashion jewelry is also called costume jewelry, mainly for the reason that it is not made of precious metals and stones, rather lighter and cheaper material are used. Fashion jewelry is trend-conscious and keeps on changing as per changing needs.

Filigree Jewelry

Filigree work is done on silver and involves lots of precision and technicality, added with great amount of patience and an eye for minute details. Historically, filigree work was quite popular in countries like Egypt, Italy, and Spain. India's history of filigree work goes back to early centuries.

Gold Jewelry

Gold is a metal that lures many. It gives the security against any financial crisis, because of its easy liquidity, and is also used by women for adorning themselves. Traditionally, gold has been considered auspicious among Hindus and is regarded to be symbolic of Lakshmi, the Goddess of Wealth.

Handmade jewelry

Talking about jewelry manufacturing in India is as good as talking about handmade jewelry in India. A major chunk of jewelry in the country is made by independent craftsmen. Traditionally also, a significant part of jewelry manufacturing has been handmade jewelry.

Ivory Jewelry

Jewelry that is made from the tusk of an elephant is called ivory jewelry. Importance of ivory jewelry can be guessed from the fact that in Gujarat, the bride receives an ivory bangle from her family just before marriage as jewelry. During marriage ceremony wearing of ivory bangles is must for bride.

Jadau Jewelry

Jadau Jewelry forms one of the major examples of high skilled craftsmanship that was brought into India by Mughals. Historically speaking, the tradition of Jadau work has been in practice in the states of Rajasthan and Gujarat since the Mughal era. Jadau jewellery is also called engraved jewelry.

Kundan Jewelry

During Mughal period, the art of kundan work reached Rajasthan from Delhi. Later on, craftsmen from the different part of the country migrated to the place and made Rajasthan a hub of Kundankari. Rulers and feudal lords gave patronage to the art and it developed into perfection.

Lac Jewelry

Lac jewelry, also known as lacquer jewelry, originated in Rajasthan and has gained considerable popularity in India today. Lac jewelry is available in versatile designs, which add to its beauty. Among the various items in lac jewelry, the bangles need a special mention.

Meenakari Jewelry

In Meenakari jewelry, precious stones are set and then enameled with gold. Historically speaking, the art was introduced to Rajasthan artisans by Raja Mansingh of Amer. He invited Lahore-based skilled artisans to his kingdom, and their intermingling with the locals craftsmen resulted in an amalgam.

Navratna Jewelry

In Navratna jewelry, nine auspicious stones are used in a single ornament. The belief behind this is that the nine stones together ensure well being of the person who wears it. In India, Navratna jewelry has been given major importance, because of its astrological significance as well as its innate charm.

Pachchikam Jewelry

In the world of fashion and design, old trends tend to come over again and again, though with slight changes. Pachchikam jewelry making craft is one of the examples of jewelry that has come back once again. Originated in Gujarat and Kutch, centuries ago, Pachchikam jewelry has again become popular.

Silver Jewelry

Silver Jewelry, along with gold jewelry, is quite popular amongst Indian women. Ornaments made of silver, such as rings, bracelets, chains, necklaces, nose rings, earrings, toe rings, heavy kadas, and armlets, form integral part of Indian jewelry.

Stone Jewelry

Jewelry studded with different gems is quite popular among Indians. For reasons ranging from spiritual to aesthetic to health, gemstone jewelry has become the part of life of Indian women and men both. These stone jewelries are worn according to the individual's astrological chart and ruling of planet.

Temple Jewelry

Indian jewelry art is at times divided into three kinds - temple jewelry, spiritual jewelry and bridal jewelry. Temple jewelry of India initially used to be described as the jewelry used to adorn the idols of Gods and Goddesses. The statues In India were ornamented with chunky necklaces.

Tribal Jewelry

Tribal jewelry in India is quite rich. Each tribe has kept its unique style of jewelry intact even now. The original format of jewelry design has been preserved by ethnic tribal. Jewelry that is made of bone, wood, clay, shells and crude metal, by tribals, is not only attractive, but also holds a distinct rustic charm.

Indian Music Glossary

2012-05-21T22:40:00.000-07:00

Achal -Achal Swaras are the fixed swaras of the seven musical notes. Sa and Pa are the achal swaras of the Indian classical music.
Arohi -The term Arohi, also known as Arohana and Aroh, is used to define the ascending melody in music.
Avirbhav -Avirbhav is that technique of presenting the raga, in which the raga is noticeably expanded and exhibited
Abhoga -The last stage of a musical composition, especially in the Drupad music.
Alaap -Alaap is the free flow of the Raga, in which there are no words and no fixed rhythm. It is the purest from of melody.
Andolan -Andolan refers to a slow alternation between the notes and shrutis that are next to each other.
Ang - The term 'Ang' refers to the root to which a particular raga belongs. For example, Tantrakari Ang (instrumental style of music)
Alankar - Alankaras are those notes and features that differentiate one raga from the other.
Antar Gandhar - One of the variable forms of the third note 'Ga' of Indian Classical Music.
Antara - Antara is the second stage of a musical composition that emphasizes the upper half of the octave-range.
Antya - Antya is the last section of a musical composition, after which the recital ends.
Anuvadi - Those notes of a raga that are neither highlighted nor downplayed are known as Anuvadi notes.
Asthai - Asthai is the first as well as the fundamental part of a composition, which is repeated during the entire alaap.
Asthan - The octave region of a raga is known as its Asthan. For example, the lower octave region is known as the Mandar Asthan.
Ati - The term Ati refers to an extreme in a raga. For example, Ati Vilambit Laya means extremely slow tempo.
Audava - Audava is a raga that has only five notes i.e. 'Paanch Swaras'.
Avarohi - The term Avarohi, also known as Avarohana and Avaroh, is used to define the descending melody in music.
Bhajan - A devotional song eulogizing Indian Gods and Goddesses. Sung in light classical style, it is usually set to 6, 7 or 8 beat cycles.
Bol - The term 'Bol' refers to the words making up a vocal composition.
Carnatic - Ancient classical music of South India is known as Carnatic Music
Chakra - As per the Melakarta table of raga classification, Chakras are the twelve groups according to which the ragas are categorized.
Chalan - Chalan is the makeup of a musical composition, which embodies the movement of a particular raga.
Chautalaa - Chautalaa is the musical cycle that consists of fourteen beats.
Dadra Tal - Dadra Tal is the common cycle in the lighter forms of music, comprising of six or three beats.
Deepchandi Tal - Deepchandi Tal is the tabla composition with fourteen beats
Dhamar Tal - Dhamar Tal is the fourteen beat Tal that has a '5+2+3+4' vibhag pattern.
Dhaivata - Dhaivata is the sixth of the seven swaras or notes of the Indian classical scale.
Drut - Drut is the term denoting the fast tempo or speed of the Tal.
Ektal - Ektal is that Tal of the Indian classical music in which the 12 matras are divided into 6 vibhags, each of them having two matras.
Gandhar - Gandhar is 'Ga', the third musical note of Indian Classical Music.
Gayaki - Gayaki is one of the several styles of singing.
Geet - Geet is the Indian term for a song or composition.
Ghazal - Ghazal is a poetic-cum-musical form of Hindustani light music, with Persian and Urdu poetic influences.
Grama - Gramas are the basic notes employed in musical tradition. Initially there were three gramas - Shadaja, Madhyama and Gandhar.
Hindustani - Hindustani Classical Music is the form of Indian classical music that developed in northern parts of India.
Jati - Jati refers to the classification of musical compositions as per the tones.
Jhaptal - Jhaptal is an Indian rhythmic form with a ten-beat cycle.
Jhumra Tal - Jhumra Tal is a slow Indian rhythmic form of 14 (3+4+3+4) beats.
Kan - Kan is the grace note of a musical composition.
Keharwa Tal - Keharwa Tal is the one of the rhythms of the Indian classical music, which has an eight beat cycle.
Komal - The flat form of a note or swar in the classical music of India.
Kriti - Kriti is a format of a musical composition that characterizes the Carnatic form of music.
Lakshan - An introduction to the ragas is known as Lakshan. It comprises of a set of rules and principles.
Laya - Laya can be described as the tempo or speed of the Tal.
Madhya Saptak - The basic saptak, with middle octave region, is known as the Madhya Saptak.
Madhya Laya - Madhya Laya is the medium tempo or speed of the Tal.
Madhyama - Madhyama is 'Ma', the fourth musical note of Indian Classical Music.
Mandra - Mandra refers to the lower scale notes of the raga, written with dots underneath them.
Meend - Meend is an unbroken flow of a musical progression, from higher to lower notes.
Mela - Mela is the basic organization of the notes in aroha and avaroha melody.
Mishra - A Mishra melody is that melody which has features of more than one raga. "
Mridangam - Mridangam is a drumming instrument, used in the Carnatic music of South India.
Nada - The raga or musical notes in music are known as nada vibrations. There are basically two types of Nadas - Ahata (struck) and Unahata (un-struck).
Nada Brahma - The concept of Nada Brahma means that the whole universe was created from the energy of sound.
Nataka - Nataka is the Hindi term used for defining a theater performance.
Nyasa - Nyasa is the last note of a specific phrase of notes, which leads to its ending.
Nishadha - Nishadha is 'Ni', the seventh musical note of Indian Classical Music.
Pakad - Pakad is the catch phrase of note combinations, which normally comprises of five notes. It characterizes the flow of a raga.
Panchama - Panchama is 'Pa', the fifth musical note of Indian Classical Music.
Pandit - Pandit is a term of respect, used to refer to the masters or scholars in the field of Indian Classical Music.
Poorvang - The lower region of an octave, from Sa to Ma (Sa Re Ga Ma) is known as the Poorvang.
Prati - The term Prati is used to define a sharp musical note i.e. a musical note that is higher in pitch by a semitone.
Raga - Raga is the basic organization of the thirteen musical notes in a composition, as per specific rules.
Ragini - Ragini is the feminine form of raga. It is usually described as a summary of the main theme of the melody.
Rasa - Rasa is the term used to define the emotional state or quality of the raga and ragini. There are nine rasas in classical music.
Rasik - Rasik is name given to the composer of a Rasa.
Rishabha - Rishabha is 'Re', the second musical note of Indian Classical Music.
Rupak Tal - Rupak Tal is an Indian rhythmic form, which comprises of seven beats.
Sanchari - Sanchari is the third subsection of a musical composition that comprises of all the regions of the octave.
Sangeet - Sangeet is the Hindu term used to define music.
Sampooran - Sampooran ragas are those ragas that comprise of all the seven notes.
Samvadi - Samvadi is the second most important class into which the notes in the basic musical gamut are divided.
Sandhi Prakash - The ragas that are performed during the hours of twilight or dusk are called Sandhi Prakash Ragas.
Saptak - Saptak means the set of seven swars or seven notes of the Indian Classical Music.
Sargam - Sargam is the term used to define the scale of notes used in the composition of music.
Shadaja - Shadaja is 'Sa', the first musical note of Indian Classical Music.
Shastra - Shastra is the treatise or text that explains the timeless rules and principles behind music.
Shaudava - Shaudava Raga is the raga that comprises of six notes in its ascending or descending movement.
Shruti - Shruti is the sound interval between recognized notes or swaras.
Shudha - The pure and natural notes or swaras are known as Shudha Swaras.
Swara - Swaras are the musical notes of a composition.
Swaroop - The term Swaroop refers to the image of a raga.
Tabla - Tabla is a North Indian drum set, which comprises of the Dagga (bass drum) and the Tabla (Treble drum)
Tal - Tal is a predisposed arrangement of beats, in a certain tempo
Tan - An improvised vocal or instrumental musical phrase
Tanpura - String instrument used for drone; Tanpura means to fill the void behind the music; to complete or assist a tan; a. k. a. Tamboora
Tar - Tar is a fast-paced musical and melodic amplification of vocal as well as instrumental classical music.
Tamboora - Tamboora is a musical instrument made from a gourd (Tumba). It is also known as Tanpura.
Thaat - Thaat is Pandit Bhatkande's classification of all the ragas into one of ten parent scales.
Thumri - Thumri is a form of 'light-classical' vocal music. It does not follow the tala and raga rules of music very rigidly.
Tintal (Teental) - Tintal is an Indian rhythmic tal with sixteen beats, in four equal divisions.
Tirobhav - Tirobhav basically means the process of concealing a raga on a temporary basis.
Tivra - Tivra means the highest state (pitch) of the two notes, madhyama and nishad.
Uttarang - Uttarang is the higher tetra-chord of an octave, which comprises of Pa, Dha, Ni and Sa notes.
Vadi - Vadi is the note that holds the maximum importance in a raga.
Vakra - Vakra Raga is one of the four Janya Ragas and has swaras in a non-sequential order.
Varana - The four Varanas are the four basic ways, on the basis of which musical tones are organized.
Varjit - Varjit note is the note that is deleted from the Arohi or Avarohi of its derivative Ragas.
Vikrit - Vikrit notes are the modified notes used in the raga.
Vilambit - The term Vilambit is used to denote the slow speed or tempo of the Tal.
Vivadi - Vivadi notes are those notes that are either not included in a raga or are used very rarely.

Indian Music Instruments

2012-05-21T22:15:00.000-07:00

Sitar

Sitar is of the most popular music instruments of North India. The Sitar has a long neck with twenty metal frets and six to seven main cords. Below the frets of Sitar are thirteen sympathetic strings which are tuned to the notes of the Raga. A gourd, which acts as a resonator for the strings is at the lower end of the neck of the Sitar. The frets are moved up and down to adjust the notes. Some famous Sitar players are Ustad Vilayat Khan, Pt. Ravishankar, Ustad Imrat Khan, Ustad Abdul Halim Zaffar Khan, Ustad Rais Khan and Pt Debu Chowdhury.

Sarod

Sarod has a small wooden body covered with skin and a fingerboard that is covered with steel. Sarod does not have a fret and has twenty-five strings of which fifteen are sympathetic strings. A metal gourd acts as a resonator. The strings are plucked with a triangular plectrum. Some notable exponents of Sarod are Ustad Ali Akbar Khan, Ustad Amjad Ali Khan, Pt. Buddhadev Das Gupta, Zarin Daruwalla and Brij Narayan.

Sarangi

Sarangi is one of the most popular and oldest bowed instruments in India. The body of Sarangi is hollow and made of teak wood adorned with ivory inlays. Sarangi has forty strings of which thirty seven are sympathetic. The Sarangi is held in a vertical position and played with a bow. To play the Sarangi one has to press the fingernails of the left hand against the strings. Famous Sarangi maestros are Rehman Bakhs, Pt Ram Narayan, Ghulam Sabir and Ustad Sultan Khan.

Flute

Flute is a simple cylindrical tube of uniform bore and associated with Indian music since time immemorial. Flutes vary in size. Flute is held horizontally and is inclined downwards when it is played. To produce sound or melody one has to cover the finger holes with the fingers of the left and right hand. Variations in pitch are produced by altering the effective length of the air column. Notable flute exponents are Pt Pannalal Ghosh and Pt Hari Prashad Chaurasia.

Shehnai

Shehnai is a traditional musical instrument, associated with auspicious occasions like marriages and temple processions. Shehnai is a double reed instrument with a tapering bore which progressively increases towards the lower side. The Shehnai has finger-holes to produce semi, quarter and micro-tones. Ustad Bismillah Khan is the unrivalled maestro of the Shehnai.

Tabla

The most popular musical instrument used in North India is the Tabla. The Tabla consists of a pair of drums- the Tabla and the Bayan. The Tabla is made of wood and whereas its head is made of stretched animal skin. Finer tuning of Tabla is done by striking the rim of the Tabla with a small hammer. The Bayan is the bass drum and is usually made of metal with a stretched skin head. Both drums have a black spot in the center made of manganese or iron dust.

Pakhawaj

It is believed that the Tabla was derived from Pakhawaj. Pakhawaj usually accompanies Dhrupad style of singing. Pakhawaj is a barrel-shaped drum with two heads which are made of layers of skin. The heads of Pakhawaj are expanded by leather straps which run along the sides of the body over small cylindrical wooden blocks that are used for tuning.

Harmonium

The harmonium is a traditional and popular musical instrument of India. The harmonium has a keyboard of over two and one-half octaves and works on a system of bellows. The keyboard is played with the right hand while the left hand is used to operate the bellows. Harmonium is more popular in North India than in the South.

Jaltarangam

Jaltarangam consists of a set of eighteen porcelain cups of varying sizes. The cups are arranged in a semi-circle before the performer, in decreasing order of size. The largest cup is to the left of the performer whereas the smallest to his right. Water is poured into the cups and the pitch is changed by adjusting the amount of water in the cup. The cups are struck with two thin bamboo sticks.

Mridangam

The mridangam is one of the most popular classical instruments of South India. Mridangam accompanies vocal, instrumental and dance performances. The present day mridangam is made of a single block of wood. It is a barrel-shaped double-headed drum, the right head being smaller than the left. The two heads are made of layers of skin. The mridangam is played with hands, palms and fingers.

Ghatam

The Ghatam is one oldest percussion instruments of South India. The Ghatam is a mud pan with a narrow mouth. From its mouth, it slopes outwards to form a ridge. Ghatam is made mainly of clay baked with brass or copper filings with a small amount of iron filings. The Ghatam produces fast rhythmic patterns. Ghatam is generally a secondary percussion instrument accompanying mridangam.

The Navagraha placement for the Nine planets- How are the 9 planets postioned in a temple

2012-05-17T19:22:00.000-07:00

Navagraha placement in various temples and their importance

In the Hindu Mythology, the Navagrahas have an exalted position in a persons life as they exert a great influence and it is said that the proper worship of these 9 planets can greatly tone down their malefic influence and thus grant peace and prosperity in a persons life. The entire place where the Navagraha is installed in a temple is a black granite stand and the Navagrahas are also black granite with the facial features not so well formed, but they are well decorated with the most favored colored cloth of the particular planet. entire pedestal that they are placed on has small channels that lead the water, milk, curd, yoghurt and oil abhisheka that the idols are regularly done to a clean place. The oil from the shani oil abhishek is collected to light the lamps in the temple. So on and so forth.

As per Hindu customs, the Navagraha are typically placed in a single square with the Sun (Surya) in the center and the other deities surrounding Surya; no two of them are made to face each other. In South India, their images are generally found in all important Saiva temples. They are invariably placed in a separate hall, on a pedestal of about three feet in height, usually to the north-east of the sanctum sanctorum.

There are 2 kinds of installation of the planets when arranged in this fashion, known as Agama Pradishta and Vaidika Pradishta.

Navagraha-Pranapratishta_Agama

In Agama Pradishta, Surya occupies the central place, Chandra on Surya’s east, Budha on his south, Brihaspati on his west, Shukra on his north, Mangala on his south-east, Shani on his south-west, Rahu on north-west and Ketu in the north-east. Temples such as Suryanar temple, Tiruvidadaimarudur, Tiruvaiyaru and Tirucchirappalli follow this system.

navagraha in a temple

In Vaidika Pradishta, Surya is still in the centre, but Shukra is in the east, Mangala in the south, Shani in the west, Brihaspati in the north, Chandra in the south-east, Rahu in the south-west, Ketu in the north-west and Budha in the north-east.

Other temples install the Navagrahas in other arrangements.

In Ramanathapuram district, in a place called Navapashana, nine stone slabs are worshipped as the

Navapasha installed by Lord Rama at Devipattinam near Ramanathapuram

Navagraha. The Gangaikonda Cholapuram temple boasts a unique structure wherein the nine grahas are installed in a single stone. Surya is prominently displayed in this structure with seven horses in a chariot with two wheels and a charioteer. The other eight grahas are placed in eight directions with the sun in the centre.

The different grahas have different preferences: Namely;

Surya- Sun: Wheat for daan, Red colour, center facing East

Chandra- Moon: Rice for daan, White colour, South east facing of Sun

Guru-Jupiter: Indian Yellow Split Peas(Kabuli chana), Yellow color, Facing North

Budh- Mercury: Green Gram, Green Color, facing North East

Shukra-Venus: Soya Gram, white color, facing East

Mangal-Mars: Bengal Gram, Red color, facing South

Shani-Saturn: Mustard Seeds, blue color, facing West

Rahu- North Node: Black gram, Black color, facing South West

Kethu-South Node: Horse gram, Multi color, facing North West

Donations give to appease the Navagrahas- Nine Planets

Donation to appease the Planet Sun (On Sunday): Ruby, coral, wheat, jaggery, ghee, red cloth, sandalwood, saffron flowers.
Donation to appease the planets moon (On Monday): White cloth, rice, curd, sandalwood, camphor, flowers, conch.
Donation to appease the planet Mars (On Tuesday): Gold, copper, lentil, jaggery, ghee, red cloth, saffron, sandal wood.
Donation to appease the planet mercury (On Wednesday): Emerald, gold, green cloth, lentil, sugar, ghee, flowers, fruits, camphor, Dakshina.
Donation to appease the planet Jupiter – (On Thursday): Topaz, Gold, Yellow cloth, Chana (grams), Turmeric, Jaggery, Ghee, flowers, fruits books, Dakshina.
Donation to appease the planets Venus (On Friday): Diamond, Gold, Silver, cloth, rice, Sugar candy, milk, curd, sandalwood, flowers
Donation to appease to planet Saturn (on Saturday): Sapphire, gold, black cloth, oil, horse bean, music, flowers, Dakshina.
Donation to appease the Planet Rahu: Agate, gold, lead, blue cloth, blanket, Sesamum, mustard oil, flowers, Dakshina.
Donation to appease planet Ketu: Gold, bluish grey cloth, seven types of cereals, oil coconut, knife, Dakshina.

Ten other types of Charity or Mahadaan

1. Godaan (Donating Cow) – Direct or indirectly
2. Donating Land – According to one’s ability
3. Donating Gold – According to one’s ability or 34 Grams
4. Donating Silver – According to one’s ability or 2 Kilos.
5. Donating clothes – Cloth measuring 8 yards.
6. Donating grain/cereals – According to one’s ability or 100 Kilo.
7. Donating Ghee – According to one’s ability or 20 Kilos
8. Donating Jaggery – According to one’s ability or 13 Kilos
9. Donating Sesame – According to one’s ability or 18 Kg.
10. Donating Salt – According to one’s ability or 135 Kg.

The Day and time to donate:

Donations to the Gods should be offered in the early morning. To eliminate doshas, ailments in human donations should be offered in the afternoon. For deceased ancestor donations should be offered in the night or evening. Donations to the spirits should be done in the evening.

One should donate on the following Tithis (dates)

1. Shukla Poornima in Jyestha, Vaishakh month
2. Dasham or Poornima day in Aashad month
3. Krishna Ashtami in Shravana month
4. Tritiya of Krishna Paksha in month of Bhadrapada
5. Kartik Shukla Dwadeshi and Poornima
6. Paush Shukla Ekadashi
7. Mayh Shukla Tritiya and Saptami
8. Phalguna Amavasya in Poornima
9. Chaitra Krishna Panchami
10. Chaitra Shukla Panchami
11. Vaishakh Shukla Tritiya
12. Kartik Shukla Saptami
13. Margshish Shukla Navami
14. Magh Shukla Trayodashi
15. Phalgun Krishna Tritiya.

One should donate during solar and lunar eclipse. If there is incidentally a solar eclipse on a Sunday and lunar eclipse on a Monday it creates a Chudamani Yoga. The donation done on these days reaps limitless benefits. One gets special benefits if one donates on days of Amavasya, Poornima, Sankranti, Vyatipat, Vaidhriti Yoga.

Donation done on the Poornima of the Vaishakh, Shravana, Kartik and Magh are considered auspicious and very noble.
The tithi of Somvati Amavasya is very rare, auspicious tithi even for the Gods.
On the day of Nirjala Ekadashi one should donate anything other then food.
On the day of Ramnavami and Janmashtami and the day after Janmashtami one should donate during time of ‘Mand Utsav’.
By donating on the day of Akshaya Tritiye one gets limitless benefits, on the days of Amavasya on Monday. Saptami of Sunday, Chaturthi on Tuesday and the Ashtami on Wednesday are equally auspicious as a solar eclipse for donation/charity.
One should donate on both the Trayodashi days of Shravana month and also in the Bhadrapada Krishna Paksha, on Kartik Shukla Navami, Ekadashi, Makar Sanskranti and in Adhik maas.

Guru Peyarchi Palangal May 17, 2012 to May 31, 2013

2012-05-17T18:45:00.000-07:00

குரு பெயர்ச்சி பலன்கள் 2012-2013 தமிழில்

Jupiter is going Retrograde on Oct 05, 2012 and then going direct on Jan 31, 2013. This guru peyrachi will be excellent time for Makaram (Capricorn), Virchigam (Scorpio) and Kanni (Virgo) and reasonably well placed and good time for Mesham (Aries) and Katagam (Cancer). It will give a very little relief for Kumbham (Aquarius). This guru peyarchi is not good for other 6 rashis – Rishabam, Midhunam, Simham, Thulam, Dhanushu and Meenam.

Makaram, Viruchigam and Kanni are directly receving aspects from Jupiter. In which Virchigam and Kanni are under the pressure of Sade Sani (7 1/2 years saturn). For Makaram, it is going to be 10th house Saturn. Since Saturn being own lord for Makara Rashi, overall I would vote Makara Rashi people would have big fortune and windfalls during this guru peyarchi compared to all 12 Rashis. This is based on Gochara Effects only. Based on the Natal Chart, the predictions will vary a lot.

I will split up this Guru Peyarchi Palangal for each rashis into two parts. The first part is from May 17, 2012 to Aug 03, 2012 where Sani Bhagavan is in Kanni Rashi and the second part is from Aug 03, 2012 to May 31, 2013 where Sani Bhagavan is in Thula Rashi.

Mesha Rashi (Aries)

For your rasi, Guru was in Janma Sthanam so far. It might have made your life miserable by increasing your debt, affecting your career and health adversely, problems with in the family, etc. Now Guru is moving onto your 2nd house is really an happy news for you.

Guru in 2nd house is aspecting your 6th, 8th and 10th house. So you can expect to get relived from any kind of health problems you have been facing so far. You might notice significant improvement in your health. Students will outperform on their studies and will score very good marks. If you are eligible single, you may get married. Birth of a child is most likely in your family. You will have very good relationship with your spouse. Your family would be very much supportive of your growth.

If you are looking for a job, you will get it with a very good salary. If you are waiting for your promotion, it is also in the cards. So far you might have increased your debt like mountain. Guru will give you enough money to pay back your debt. Your finance conditions will improve a lot as time progress in this guru peyarchi. Business people and traders will see good profits and turnovers. If you are looking to invest in real estate, this is the time for it.

From May 17, 2012 to Aug 03, 2012 – Excellent Time (85 / 100)

This is the time where Sani Bhagavan is in Kanni Rashi and that is the 6th house for you. Saturn in the 6th house along with Jupiter in the second house, is the most welcoming period. Traders will see their windfall profits in this short time. Success and happiness is indicated in each and every aspect of life during this time. Your health will improve a lot. You will be very happy during this time as both Saturn and Jupiter became very much favorable from their worst positions. This is the time you need to save your money, exit from stock market and convert your investments into safe assets, preferably bonds and savings deposits. You may tend to enter into long term venture during this time, but you need to restrict your self from doing that. Once Saturn moves forward, he will put a big break on your growth.

From Aug 03, 2012 to May 31, 2013 – Good Time (65 / 100)

This is the where Sani Bhagavan is in Thula Rashi and that is going to be Kantaga Sani for you. You will have some setback during this period. Even though Jupiter is in good spot to protect you and Saturn might start giving obstacles. The impact of Kantaga Sani will be reduced to great extent because of Jupiter. Even this period, your finance conditions will keep improving. You need to take care of your health and your spouse health during this time.

If you are investing into stock market, you can go with stocks. But fast turn around vechicles like options and future might have some risk because of Saturn. This effect will be notified much only if you are running weak maha dasha or bukthi. Otherwise you will keep going up in your life with 2nd house Jupiter. You need to utilize this Guru Peyrachi as much as possible to settle down in your life. Because the next two transits,that is Jun 2013 – Jul 2015, will not be favorable for you.

Overall this Guru Peyrachi is going to be an excellent time for you. Especially 4 months from May to July 2012, is extremely good.

Rishaba Rashi (Taurus)

For your rasi, Guru was in Viraya Sthanam so far. In the last one year, you might have forced spend money which is higher than your income. Your finances would have been very tight. Your work environment was not pleasant and your bonus would be very less. Now Guru is moving onto your Janma Sthanan, (1st house) for you.

Guru in Janma Sthanam is not good. So far things would have been bad, now it will become worse. Jupiter in 1st house is aspecting your 5th, 7th and 9th house. You need to take medical insuarance as your health will suffer a lot with Janma Guru. During this transit, you will feel tired and restless. Students need to concentrate more on their studies. Any subha Karya like wedding need to be postponed beyond your control. Problems with in your spouse and family are most likely. However things would be under because Saturn in 6th house will make sure you get enough money to face the expenses.

If you are looking for a job, you need to struggle to get it. You will get a Job because of 6th house Saturn and not because of Jupiter. This is the time you must avoid taking loans from banks. It would be very difficult to repay the loan.

Business people and traders will see reasonable profits and turnovers on their long term investments because of Saturn. Jupiter is right on your house to stop the growth. If you are looking to invest in real estate or in stock market, wait for one more year. Definitely it is the not the right time, eventhough Saturn is in 6th house. Because it will help only people running with benefic maha dasha and bukthi. Still if you want to go with invesments, make sure your natal chart supports it.

From May 17, 2012 to Aug 03, 2012 – Most difficult time (45 / 100)

This is the time where Sani Bhagavan is in Kanni Rashi and that is the 5th house for you. Saturn in the 5th house along with Jupiter in the first house, you will have severe testing period with your family and finance. Health will also have a setback. Traders will book a big loss on thier investments during this short time. For business people, it would be worst quarter.

From Aug 03, 2012 to May 31, 2013 – Very slow growth (60 / 100)

This is the where Sani Bhagavan is in Thula Rashi and that is going to be awesome news for you. Your long term goals will materialize slowly. But any short term projects most likely to fail because of Jupiter. You need to be extra careful on your finance. Saturn will help you on this progress. The impact of Janma Guru will be reduced to great extent because of Saturn. You need to take care of your health and your spouse health during this time. Problems in the immigration are most likely. Your upcoming foreign trips need to be postponed for one year.

If you are investing into stock market, you can go with stocks with heding. But fast turn around vechicles like options and future will have losses because of Jupiter.

Overall this Guru Peyrachi is not good for you. Especially 4 months from May to July 2012, is not good at all. The remaining part is reasonably OK with 6th house saturn.

Midhuna Rashi (Gemini)

For your rasi, Guru was in Labha Sthanam so far. It might have made your life enjoyable by increasing your earning along with promotion in your career. You might have crossed some hard time because of Ardhathama Sani until Last Nov 2011. From Nov 2011, your growth might have picked up especially you would have earned surplus money from your business and investments. Now Guru is moving onto your 12th house of viraya sthanam is not a happy news for you.

Guru in 12th house is aspecting your 4th, 6th and 8th. Your health would be fine as Jupiter is not much harmful currently. You might notice your expenses would be sky rocketting in the next one year. Students need to concentrate more by stop going out with friends. Problems in love affairs are most likely for single. If married, arguments with spouse are likely. This is mainly due to saturn placement and Jupiter would not be helping you in this regard.

If you are looking for a job, you will get it but may not be upto your satisfaction. If you are waiting for your promotion, it will get delayed for no reason. Your surplus money will start draining out as time progress in this guru peyarchi. Business people need to control their luxary and travel expenses and need to come up with tight budget this year. Real estate will not yield any profits. Traders need to stay away from stock market as the whole year is not going to be good for you.

From May 17, 2012 to Aug 03, 2012 – Most Difficult Time (30 / 100)

This is the time where Sani Bhagavan is in Kanni Rashi as Ardhasthama Sani is back on track for you. Saturn in the 4th house along with Jupiter in the 12th house, will give you bitter pills during this time. Traders will have book a huge loss in this short time. This is the time you need to be very careful as psychologically you will be reluctant to accept this negative change. Because suddenly you will notice that you are surrounded completely with many problems. Health will also have a major set back in this short time. Problems in work environment and work pressure is most likely.

From Aug 03, 2012 to May 31, 2013 – No progress but problems (50 / 100)

This is the where Sani Bhagavan is in Thula Rashi which is going to be 5th house for you. You will have significant relief during this time. But still both Jupiter and Saturn is not in a good position for you. Your health will improve during this time. Your expenses will be keep going up every month with less income. There is no suprise if you need to borrow money to manage your expenses.

If you are investing into stock market, you will see no profits and only losses. Saturn in the 5th house will give more problems with in your immediate family – parents, spouse and children. Even the next guru peyarchi is also not good for you, you need to handle your finance carefully and make sure you have enough cash to meet the upcoming expenses. It would be nice if you take a medical insurance before starting of this guru peyarchi for at least two years.

Overall this Guru Peyrachi is going to be a testing period for you. Especially 4 months from May to July 2012, is extremely bad. You will get some confidence in managing the problems in the remaining period.

Kataga Rashi (Cancer)

For your rasi, Guru was in 10th house so far. Things would have been very bad especially from Nov 2011 as Saturn also started giving more troubles in health, family and job. Some people might have lost their job also. Things are changing dramatcially now. Guru is moving onto your 11th house of labha sthanam is really an happy news for you.

Guru in 11th house is aspecting your 3rd, 5th and 7th house. So you can expect to get relived from your serious finance problems. You will bring your debt under control Students will outperform on their studies and will score very good marks. If you are eligible single, you may get married. Birth of a child is most likely in your family. You will have very good relationship with your spouse. Your family would be very much supportive of your growth.

If you are looking for a job, you will get it with a very good salary. If you are waiting for your promotion, it is also in the cards. Guru will give you enough money to pay back your debt. Your finance conditions will improve a lot as time progress in this guru peyarchi. Business people and traders will see good profits and turnovers. If you are looking to invest in real estate, this is the time for it.

But you can enjoy these benefits completely only for 4 months time when Saturn was in Kanni Rashi. When Saturns moves forward to Thula Rashi, you should have courage to face ardhasthama sani.

From May 17, 2012 to Aug 03, 2012 – Excellent Time, Windfalls are likely (85 / 100)

This is the time where Sani Bhagavan is in Kanni Rashi and that is the 3rd house for you. Saturn in the 3rd house along with Jupiter in the 11th house, is the most welcoming period. Traders will see their windfall profits in this short time. Success and happiness is indicated in each and every aspect of life during this time. Your health will improve a lot. You will be very happy during this time as both Saturn and Jupiter became very much favorable from their worst positions. This is the time you need to save your money, exit from stock market and convert your investments into safe assets, preferably bonds and savings deposits. You may tend to enter into long term venture during this time, but you need to restrict your self from doing that. Once Saturn moves forward, he will put a big break on your growth.

From Aug 03, 2012 to May 31, 2013 – Reasonable Progress, Take care of your health (50 / 100)

This is the where Sani Bhagavan is in Thula Rashi so Ardhasthama Sani will be in full force for the next two years. As Jupiter is in good spot to protect your finance, you may not notice finance problems during this period. But problems in your health are most likely. Work pressure will also keep going up. You will get compensated with good bonus because of benefit Jupiter.

Do not enter into stock market, you will fail with Ardhasthma Sani. Jupiter can protect people only who are running favorable maha dasha. Otherwise Jupiter will simply be watching you on what Saturn is doing. You need to utilize this Guru Peyrachi to save money. Because the next two transits,that is Jun 2013 – Jul 2015, will not be favorable for you. You will keep your Job this year with Jupiter Support. But there is no surpise if you lose your Job after Jun 2013.

Overall this Guru Peyrachi is going to be an excellent time for you. Especially 4 months from May to July 2012, is extremely good. The remaining part will be mixed, health and family problems are likely but finance will be good.

Simha Rashi (Leo)

For your rasi, Guru was in 9th house so far. In tha last one year, you would have achieved a very good position at your work with good salary. Lots of subha karyas might have happened like marriage, birth of a child, new homes, etc. Your growth might have been very good from Nov 2011, since you are out of Sade Sani. since then both Jupiter and Saturn are supporting your growth. Now Guru moving onto Rishabha, you will have setback in your growth. You have lost the Jupiter close aspect and entering into a new phase.

Guru in 10th house is famous of creating problems at your workplace. Your boss will keep doing micro management and keep annoying at you. Saturn will help you to protect any kind of problems you face at your workplace is a good news for you. Currently you would have surplus money. You will keep accumulating this year also with Saturn’s positive energy. Based on your natal chart, you can consider buying a new home especially when Mars is favorbale for you in transit. Your family would be very much supportive of your growth. Subha Karyas will happen this year also, but may not happen as fast as you think.

No question that you are looking for a job. Because you would have very well settled at your workplace now. But if you are waiting for your promotion, it will get delayed. Your finance conditions will have a slow growth during this time. Business people and traders will see marginal profits and turnovers. If you are looking to invest in real estate, do it after Dec 15, 2012. This is the time when Mars and Saturn are in very good spot.

From May 17, 2012 to Aug 03, 2012 – Major Set Back in your growth (45 / 100)

Sani Bhagavan is re-rentering into Kanni Rashi to finish his last dose of your sade sani. Jupiter in the 10th house and end of sade sani, you will face problems in your work, family and health. Traders will have to book some losses in this short time. Buiness people see no profits during this time. Politicians will lose their hard earned name and fame.

You will not go down too much as it is a very short time, but psychologically you have enjoyed a very good time in the past, you will be very much reluctant to accept this change.

From Aug 03, 2012 to May 31, 2013 – Slow and steady growth (60 / 100)

This is the where Sani Bhagavan is in Thula Rashi and he is going to do good things in each and every aspect of your life. Jupiter will try bring problems at your workplace. But Saturn will protect you. No other major problems indicated since Jupiter in 10th house not too bad when Saturn is in 3rd house. You will keep accumulating money and make a slow and steady progress.

If you are investing into stock market, you can go with stocks with heding. But fast turn around vechicles like options and future will have losses because of Jupiter.

Overall this Guru Peyrachi is not good for you. Especially 4 months from May to July 2012, is not good at all. The remaining part is reasonably OK with 3rd house saturn.

Kanni Rashi (Virgo)

For your rasi, Guru was in Asthama Sthanam so far. Both Jupiter and Janma/Sade Sani made your life miserable in the last one year. Many people might have lost their job also. You migh have had serious arguments with your spouse or even might get separated in some cases. We can not quantify the amount of stress and problems you went through in your life in the last years. Your might have lost money on your investments. Your marriage and other subha karyas might have cancelled or postponed beyond your control.

Now things are changing. Guru is moving onto your 9th house aspecting your rashi is really an happy news for you. Jupiter is on track for you to fix the damages happened in your life. But even though Guru Peyarchi is on May 17, 2012, you need to wait little more time to see the complete positive changes in your life, that is until August 1, 2012. You will have a big relief from May 17, 2012. But still there will be some problems hanging around. It will take couple of months to fix it.

Guru in 9th house is aspecting your rashi and 3rd house and 5th house. Jupiter in 9th house is capable of fixing any kind of serious problems. It happens to every one life once in 12 years. This year is for you. So you can expect to get relived from your serious finance problems. You will bring your debt under control. Students will outperform on their studies and will score very good marks. If you are eligible single, you may get married. Birth of a child is most likely in your family. Your problems with spouse will get solved and you will develop good relationship with your spouse. Your family would be very much supportive of your growth.

From May 17, 2012 to Aug 03, 2012 – Problems and Solutions (60 / 100)

This is the time where Sani Bhagavan is in Kanni Rashi meaning Janma Sani is back for you again during this short time. Saturn in the Janma Sthanam and Jupiter in the 9th house will give mixed results. As Saturn is in the urge of moving into next sign, you will find solutions for the problems you have been facing so far. But things will keep dragging and you see little improvments. Do not give up! You keep putting more efforts during this short time to fix the damages happened in your life in the recent past. You will get over it..!

Traders are advised to wait until August for thier investments. Your health will improve a lot and you will get the correct medicine for your illness. Business people will start seeing their growth. If you want to expand your business, wait until Aug 03, 2012.

From Aug 03, 2012 to May 31, 2013 – Very good time (80 / 100)

Congrats! Now You are completely out of Janma Sani. Even though Sade Sani continues for the next two years, the most worst part is over. Right now Jupiter in 9th house will accelerate and keep fixing all the problems you have been facing so far. Separated couples will join back and Family life will be very good from this time. You will get a very good Job and promotion with good salary. You will see happiness during this time. Birth of a child is most likely. Many subha karyas will happen in your family.

Jupiter dominates this time period compared to saturn as it is called padha sani. You may consider buying a new home or refinancing at a low rate. If you want to invest in stock market, you may very well go with that. However check your natal chart, because these kind of additional income might have been limited by your natal chart by getting the negative energy from Saturn. But Gochara Planets supports your investments.

Overall this Guru Peyrachi is going to be an excellent time for you. You make little progress in until August 3, 2012. Then the remaining part is excellent.

Thula Rashi (Libra)

Guru was in 7th house so far supporting your growth. You might have had little setback from Nov 2011 because of Janma Sani. But overall last one year would have been good with respect to your health, finance and family. With this transit, Guru is entering into your asthama sthanam is really a bad news for you!

Guru in 8th house is aspecting your 12th, 2nd and 4th house. So you can expect to have pr

oblems at your health, family, work and finance. You keep losing your money going foward. Students will have to put lot of efforts to pass their exams. Marriages will get delayed and subha karyas will get postponed for no reasons. You will keep developing arguments with your spouse. By understanding the time, make sure you do not break relationships during this time. There is no surpise if you lose your job. Your expenses will go up and income will tighten. You need to borrow money to manage your expenses.

If you are waiting for your promotion, it will get delayed. Work pressure will be more than usual. Your boss will keep doing micro management at you. If you are single, stay away from opposite sex. This will cause only problems and you will lose your hard earned name and fame in the last couple of years. Business people and traders will see their worst time during this transit. Any kind of investments must be avoided during this time as it can yield only losses. It will be very difficult time for people in media, music, arts and politics.

From May 17, 2012 to Aug 03, 2012 – Bad time begins (55 / 100)

This is the time where Sani Bhagavan is in Kanni Rashi and that is under sade sani. Saturn in the 12th house along with Jupiter in the 8th house, is not good for you. You need to be careful during this time while taking any major decisions.

Traders will start seeing their worst time. Your health condition requires attention. Your mental stress will be more during this time. Problems with in close family members are most likely during this time. You need to keep doing prayers and medidation to keep your mind stable. Do not get addicted to drinks and gambling.

From Aug 03, 2012 to May 31, 2013 – Severe Testing Period (15 / 100)

This is the where Sani Bhagavan is in Thula Rashi so Janma Sani will be in full force for the next two years. As Jupiter is also in asthama sthanam, you will have to take a series of bitter pills during this time. Failures are most likely in every new step you are taking. You need to keep hold of your natal chart during this time. Stay away from any kind of investments and partnerships. Do not develop any arguments with your spouse and children. Prayers and meditation can keep your mind stable.

Viruchiga Rashi (Scorpio)

For your rasi, Guru was in 6th house of runa roga sathru sthanam. Apart from this, you have started Sade Sani (7 1/2 years) from Nov 2011. The last couple of months would not have been good. You might have faced more problems and politics at your place. Saturn and Jupiter was in wonderful spot before one year would have increased your position at work and increased your wealth. When Jupiter was in 6th house, you kept developing hidden enemies in the last one year. Now with this guru peyarchi, your hidden enemies will lose their strength. You will succeed in your every efforts.

Guru in 7th house is aspecting your labha sthanam, your rashi and 3rd house. You will regain your finance position during this time. You will pay off your debts in one shot. Students will outperform on their studies and will score very good marks. If you are eligible single, you may get married. Birth of a child is most likely in your family. You will have very good relationship with your spouse. Your family would be very much supportive of your growth. Youe health condition will be very good. Any serious illness will be out of the question now.

But you can enjoy these benefits completely only for 4 months time when Saturn was in Kanni Rashi. When Saturns moves forward to Thula Rashi, you will be under the problems of sade sani.

From May 17, 2012 to Aug 03, 2012 – Excellent Time, Windfalls are likely (90 / 100)

This is the time where Sani Bhagavan is in Kanni Rashi and that is the 11th house for you. Saturn in the 11th house along with Jupiter in the 7th house, is the most welcoming period. Traders will see their windfall profits in this short time. Success and happiness is indicated in each and every aspect of life during this time. Your health will improve a lot. You will be very happy during this time as both Saturn and Jupiter became very much favorable from their worst positions. This is the time you need to save your money and consider buying new homes or investing into real estate. You will be surrounded by happiness during this time. If you are waiting for foreign travel, this is the time you will get it!

From Aug 03, 2012 to May 31, 2013 – Sade Sani Begins, but good progress (65 / 100)

This is the where Sani Bhagavan is in Thula Rashi so Sade Sani begins for you. As Jupiter is in good spot to protect your finance, career and health, you may not see big negative impacts during this time. Jupiter dominates the Saturn negative energy, so you will keep going up in your life.

Traders can invest into stocks as it can yield good profits. However fast turn around vehicles like options and futures can be avoided and done with natal chart support. Buiness peoples will easily overcome their competitors and file good profits and turn over. This time is favorable for politicians and artists also.

Overall this Guru Peyrachi is going to be an excellent time for you. Especially 4 months from May to July 2012, is extremely good. You will still make good progress in the remaining part..! Good luck!

Dhanushu Rashi (Sagittarius)

For your rasi, Guru was in 5th house so far. Things would have been extremely good for you! Both Saturn and Jupiter will keep pushing you up by supporting your growth and success. You would have been very famous compared to prior years. Finance is not a problem at all and you will have surplus money by this time. Now Guru is entering into Runa Roga Sathru Sthanam will put a clear break to your growth.

You health will suffer so better to take medical insurace if you do not have. Your expenses will keep going up. Subha Karyas will get postponed beyond your control. You will develop arguments with your spouse. You can expect to have more hidden enemies during this time. People will around you play a good politics both at your family and workplace.

If you are waiting for your promotion, it is not possible during this time. However Saturn is in right spot to support your growth and it is vey much likely that most of the negative energy supplied by Jupiter will be balanced by Saturn. So nothing to be feared for you! Saturn will save you in your hard time this year. Business people and traders will see good profits and turnovers.

From May 17, 2012 to Aug 03, 2012 – Problems at your work (45 / 100)

This is the time where Sani Bhagavan is in Kanni Rashi and that is the 10th house for you. Saturn in the 10th house along with Jupiter in the 6th house, will definitely bring serious problems and arguments at your workplace. Traders will have book good amount of losses in this short time. Your health requires serious attention. Do not invest into stock market this time. Once Saturn moves forward, he will support your growth to a great extent.

From Aug 03, 2012 to May 31, 2013 – Mixed Results (65 / 100)

This is the where Sani Bhagavan is in Thula Rashi that is the labha sthanam for you. But Jupiter is in a hard spot to put a break. So problems in your health are most likely. Work pressure will also keep going up. You will get compensated with good bonus because of benefit saturn. You can go with conservative investments during this time. Options and futures will not yield any profits for you. Business people will see slow and steady growth with increased competition. As Saturn being in the 11th house, you can keep your hard earned good name and fame during this year.

Overall this Guru Peyrachi is going to be a testing time for you. Especially 4 months from May to July 2012, is not good. The remaining part will be mixed, health and family problems are likely but finance will be good.

Makara Rashi (Capricorn)

For your rasi, Guru was in 4th house so far. It was not a good place also it is not extremely bad. You might have seen no progress or slow growth in the last one year. Saturn in the 10th house might have increased your work pressure from Nov 2011. Now Guru moving into your 5th house going to be an awesome news for you!

You health condition will improve and any kind of chronic diseases will get resolved during this time. Note that Jupiter is aspecting your rashi after 7 years. It is going to be a very big change and a new phase of life is waiting for you. Subha Karyas are most likely during this period. If you are single, you will get married. Elgible couples may also get blessed with a child. You will develop very good relationship with your spouse. Your family will be very much supportive of your growth. Students will outperform on their studies and score very good marks in their examination.

If you are waiting for your promotion, it is very much indicated on the cards. However Saturn is in 10th house and might give you hard time in work environment. But this negative effect will not be seen since Jupiter is very much supportive and can protect you from any obstacles created by saturn. Besides Saturn in the 10th house is not too bad especially for Makara Rashi since Shani Bhagavan is your own lord. Traders and business people see their windfall profits this year. All around happiness is indicated and it will be very good psychologically since Jupiter is aspecting your rashi after a very long time of 7 years. Your finance condition will improve a lot and any kind of debts can be paid back with benefic Jupiter. If you are buying a home, it may also very happen during the month of October – November 2012.

From May 17, 2012 to Aug 03, 2012 – Excellent time and windfall profits (90 / 100)

This is the time where Sani Bhagavan is in Kanni Rashi and that is the 9th house for you. Saturn in the 9th house along with Jupiter in the 5th house, is the most welcoming period. Traders will book good amount of profits in this short time. Options and futures also yield profits. However check your Natal Chart before trading options. Your health condition will get much better to enjoy your good time. Business people easily go up against their competitors and customers will be keep coming towards you! If you are looking for Job, you will get it! No doubt. If you want to invest in real estate, wait until october 2012.

From Aug 03, 2012 to May 31, 2013 – Excellent Time (85 / 100)

This is the where Sani Bhagavan is in Thula Rashi that is 10th house for you. But Jupiter is in a very good position to support your growth. Work pressure will be little more. At the same time, you will also get compensated with good bonus because of benefit Jupiter. You can go with investments during this time. Options and futures will yield reasonable profits for you. Business people will see good amount of growth this year.

Overall this Guru Peyrachi is going to be an excellent time for you. Especially 4 months from May to July 2012, is extremely good. You will make significant amount of progress in the remaining period. Nothing to be worried! Enjoy.

Kumbha Rashi (Aquarius)

For your rasi, Guru was in 3rd house so far. Your finance would have been very bad in the last couple of years due to Asthama Sani and 3rd house Jupiter. Even you are out of asthama sani by Nov 2011, Jupiter in the 3rd house is good enough to keep staying down in your life. Your health might have suffered a lot and mental stress might have been more. In recent past years, planets made your life miserable. Now things are changing..!

Jupiter in the 4th house is much better than 3rd house. You will see mixed results during this transit. You will start recovering your health. Subha Karyas like marriages need to wait for some more time. If you are looking for a job, you may get it. But you may not satisfied with your Job. Students still need to put more efforts on their studies and they will score good marks compared prior years.

If you are waiting for your promotion, it will also get delayed. Still it is not a good year for traders. But business people can make little progress. You will start paying back your debt but still your debt will be there. Overall this year will give you a marginal relief. But to get the marginal relief also, you need to wait atleast until August 03, 2012. Because Saturn is re-entering into kanni rashi to give his last bitter pill to you.

From May 17, 2012 to Aug 03, 2012 – No progress and stressfull time (25 / 100)

This is the time where Sani Bhagavan is in Kanni Rashi and this becomes asthama sani for you again. Saturn in the 8th house along with Jupiter in the 4th house, can make your life miserable. Traders will get wiped out during this period with 95% loss at least. Options and futures will expire by losing all premiums. Your health also needs serious condition during this time. Business people can easily go down against their competitors and keep losing their valuable customers. If you are looking for Job, you will not get it! It is going to be a servere testing period.

From Aug 03, 2012 to May 31, 2013 – Significant Relief from recent years damages (55 / 100)

This is the time where Sani Bhagavan is in Thula Rashi that so you are completely out of Asthama Sani. Congrats! Jupiter is also reasonably placed well. You will see small amount of your growth this year and great relief from your mental stress. You will get a Job with a decent salary during this time. Most of your energies will be spent on fixing the recent year damages. You will keep gaining good amount of positive energy mentally during this period. Problems with your spouse will come to a complete stop. However that past hard moments will keep playing in your mind for some more time. A very good thing during this time is you have crossed the worst part. Everyday your life will get better.

Traders are still advised to stay away from their investments. Jupiter is reasonably placed well but yet he is not in a good position. No question for buying a home now, Saturn and Jupiter might have drained out all your saving in the last couple of years. You will see a wonderful time and all around happiness from Jun 2013. This is going to be a relaxing time for you from your problems.

Overall this Guru Peyrachi is going to be offer mixed results for you. But 4 months from May to July 2012, is not good. You will make little amount of progress in the remaining period. Nothing to be worried from August 2012!

Meena Rashi (Pisces)

For your rasi, Guru was in 2nd house so far. Your finance would have been excellent in the last one year. Even if you have started with Asthama Sani, the malefic effects are not yet seen by you since Jupiter and Mars are in good position to support your growth. Now Jupiter moving in to you 3rd house is not good for you. You need to take care of your health, family, finance and job.

Jupiter in the 3rd house is capable of collapsing your hard earned name and fame as well as your investments. Better stay away from taking loans as it will be very difficult to repay, Subha Karyas like marriages will get delayed. If you are looking for a job, you will not get it. Students need to put lot more efforts on their studies to pass their exams. You will develop cold war as well as arguments with your spouse. Separation from family is very much possible. If you are eligible single, it is the perfect time to avoid marriage. Mental tensions will be at very high point. Only meditation and prayers can keep your mind calm in the coming year.

If you are waiting for your promotion, it will also get delayed. Rather you may get laid off. Try to protect your job by adjusting your work environment. It is going to be an extremely bad year for traders. Business people can see their bottom this year. If you are not careful, you may have to file bankruptcy. Your debt will keep going up to form a big mountain.

From May 17, 2012 to Aug 03, 2012 – Health needs attention (65 / 100)

This is the time where Sani Bhagavan is in Kanni Rashi and this becomes kantaga sani for you again. Saturn in the 7th house along with Jupiter in the 3rd house, can give bitter pills and can create problems at your workplace. You and your spouse health will suffer a lot. Take medical insurance for the next two years before the start of Guru Peyarchi. Traders and business people will have a major set back.

From Aug 03, 2012 to May 31, 2013 – Worst time (10 / 100)

This is the time where Sani Bhagavan is in Thula Rashi that so you are completely under the Asthama Sani. Jupiter is not placed well and Mars is also moving forward from 6th house. Saturn in the 8th house along with Jupiter in the 3rd house, can make your life miserable. Traders are advised to stay away from their investments. Traders will get wiped out during this period with 99% loss at least. Options and futures will expire by losing all premiums. Your health also needs serious condition during this time. Business people can easily go down against their competitors and keep losing their valuable customers. Try to stop by controlling your expenses in business otherwise you may have to file bankruptcy. If you are looking for Job, you will not get it!

Overall it is going to be a servere testing period.Only meditation and prayers can keep your mind calm in the coming year.

Chitra Poornima

2012-05-02T00:12:00.001-07:00

A Day of Honor for Chitra Gupta

The full moon day of the month of Chitra is considered the birthday of Chitra Gupta, the karmic accountant of all the soul’s doings and misdoings in life. Lord Brahma created Chitra Gupta through the Sun God, and He is considered as the younger brother of Lord Yama. He is considered the Karmic Accountant or the Divine Judge who tallies the good and bad deeds of every being and reports to Lord Yama in order to punish or reward them after their death.

Chitra Gupta has a temple in Tamil Nadu where He is depicted sitting holding a pen in His right hand. In the left hand, He holds a palm leaf or the Karma Accounts of all the beings in this world. Chitra Poornima is the right time to gain His blessings and wash away all your sins to bag the virtue for the life beyond!

Planetary Aspects on Chitra Poornima

Full Moon on Chitra occurs when Sun is in its Exalted state of Aries (close to the Earth), and when Moon is aligned with the bright Star called Chitra in the constellation of Libra. Libra is the sign that seeks balance. With the Full Moon here, your mind begins to weigh and balance its own thought forms. And with the Sun energizing your soul from its full strength position in Aries, you are further empowered to make wiser “karmic” choices during this time. These Karmic choices decide on the destiny of your existing life and also for the life beyond.

Do you need rewards or punishment after life?

Human beings are bound to have sins due to their conscious or unconscious negative deeds. These are referred to as their bad karma which will end in the life of Hell. You can get the liberty from all your negative karmas by balancing your sins with powerful remedies to gain the blessings of the divine judge and avail the rewards after life by becoming a purified soul.

Wash Away Your Bad Karma

Karma is nothing but the ‘deed‘ or your action which results in a cycle of cause and effect. There is a big reserve of karma that each soul has, like a bank account, that needs to be cleared out in order for the soul to be released from the endless cycle of birth and rebirth. There are four types of Karma. They are:

1. Sanchita is the big karma of your soul from all past lives from the very beginning of your life.

2. Prarabdha is the karma of present life, accrued from other lives, chosen by you to experience this life time.

3. Kriyamana is the instant karma in this life time which could be balanced quickly.

4. Aagami is the karma that you create in this life that isn’t ‘instant’ and which goes back and comes around in life cycle until you repay.

Reserve a Place in Heaven!

Not only are the bad deeds recorded by Chitra Gupta, but any attempt at remedying those sins is taken into consideration. He helps us in self-analysis and maintaining a good conduct so as to reap good rewards and avoid punishment after death. Your sin can be forgiven if one repents sincerely, vows not to repeat it, and prays to the Lord with penitent heart, devotion and intense faith.

It is known that any sin can be nullified by doing good to the victim, in the case that there is a victim, and even if you do not know the victim random but through sincere prayers and powerful remedies you can wash out all your sins and can easily reserve a special place for you in the heaven.

Supreme Karmic Remedies

The dedicated prayers and rituals especially on Chitra Poornima to Lord Chitra Gupta helps to navigate your path to heaven by balancing your good and bad karmas and gains you the power to increase your positive deeds in life. One of the supreme remedy to terminate your karma is “donation.”

Sincere donations to the poor and the needy will be like compound interest for good karma. You can easily eliminate the four types of karma in life by following the effective and supreme karmic remedies. Donations of any type like clothes, food, books, money or anything that would serve a purpose for a suffering heart is considered great to become a purified soul.

On this day, you can appeal to Him to rewrite your personal current account of karma and lose the misdoings to mark up for good deeds.

Gain the Power to Be a Purified Soul!

One of the supreme remedy to terminate your karma is “donation.” Donations of any type like clothes, food, books, money or anything that would serve a purpose for a suffering heart is considered great to become a purified soul. Sincere donations to the needy and poor will be like compound interest for good karma. You can also easily eliminate the four types of karma in life by following the effective and supreme karmic remedies. You have a very special opportunity to reduce your karmic baggage this Chitra Poornima.

Festivals that Indians celebrate

2012-05-01T23:55:00.000-07:00

TAMIL NEW YEAR

April: The 13th or 14th is the beginning of the first month Chittirai of the Tamil year, it is celebrated as the New Year, which is also known as Chittirai Vishu.

Early in the morning on this day, the entrance is decorated with Kolam (Rangoli). The doorways are adorned with mango leaves to mark the auspiciousness of the occasion. (If mango leaves are not available, flowers can be used). After an early bath, the whole family prays together, after which the children are supposed to take the blessings of their parents. No specific mantra is recited.

Since this festival marks the beginning of the New Year, food prepared is very special, with particular emphasis on pulses and cereals.

UGAADI (Telugu New Year's Day)

It is believed that the creator of the Hindu pantheon Lord Brahma started creation on this Ugadi day. Indian Mathematician Bhaskaracharya's calculations proclaimed the Ugadi day from the sunrise on as the beginning of the New Year, new month and new day. Special dishes are prepared for the occasion: Mixed rice made with a specially made spiced Tamarind Paste (known as Puliyotharai /pulihora/puliogure in Tamilnadu, Andhra pradesh and Karnataka). As with the Pongal day for Tamils, Ugadi day celebrations are marked by literary discussions, poetry recitations (kavi sammelanam) and recognition of authors of literary works through awards.

SRI RAMA NAVAMI

This signifies the birthday of Lord Rama, in the month of April. The house is decorated with Kolam and entrances with mango leaves. After an early bath, prayers are recited.

Once the prayers are completed, kumkum mixed with water is placed on a brass plate and a lamp is lit in the middle, after which aarti is performed.

Significant foods include a salad of soaked moong dal, raw mangoes and carrots. Thinned buttermilk with asafetida, salt, curry leaves and mustard and jaggery water with a tinge of ginger are the typical Rama Navami drinks.

CHITRA POURNAMI

This occassion falls on the full moon day on the Chithirai Natchathiram. The full moon day of Chaitra month, that is, the Purnima during the ascendency of the Chitra star is particularly sacred to the Chitra Guptas, the recording angels of the Hindu pantheon. A special worship is offered to these celestial representatives of the god of death, and an offering of spiced rice is prepared and later distributed as prasad or holy sacrament. A fire worship is done at the close of the ritualistic worship. By the performance of this religious observance annually, these angels of the other world are greatly pleased and judge man's actions with more sympathy.

The term Chitra Gupta means "hidden picture". A true picture of all our good and evil actions is preserved in the ethereal records. The Hindu personifies it for the sake of worship. The real significance of the worship of the Chitra Guptas is beautifully brought out in the following story connected with it.

The psychological effect of this worship, done on the very first full moon day of every year (Chaitra is the first of the twelve months), is to vividly remind us of the higher power that maintains a constant watch over every act of ours on this earth-plane. This memory serves as an invisible check on one's conduct. The conception of the Chitra Guptas as located within each shoulder is a powerful inducement to keep oneself engaged in constantly doing good actions only.

A special day and special festival. Poornima is a day dear to the Mother. Both full moon and new moon days are good for propitiating forefathers. In astrology, moon is matru karaka. Austerities on this day please the spirit of one's mother. It is on this day that the Umamaheswara vratam is observed. Ancients believed that austerities on poornima in the months Chittirai and Aippasi keep the souls of ancestors resting in peace.

VASANTA NAVARATRI

THE DIVINE MOTHER or Devi is worshipped during the Vasanta Navaratri.

VAIGASI VISAGAM

This occassion falls on the Visagam Natchathiram which is Lord Murugan's Natchathiram. It is a full moon day. On this day (in May-June) Lord Muruga was born with the mission of saving earth from demons like Soorapadman. Vaikasi Visaka, when Visaka and poornima meet, is particularly auspicious for worship of Subrahmanya.

AANI DHARISANAMA

An abishegam is performed for Lord Natarajan in the morning on Aani Uthram. It is believed that Lord Nataraja gives darshan in the months Ani and Margazhi. One of these is Ani Thirumanjanam, the pradosha abhishekam on the evening of the day of Uthiram star in the month Ani (June-July). This is the best time for worshipping Lord Shiva. Scriptures say it was on Ani Uthiram, under a kurundai tree, that the Lord offered upadesa to Sage Manikavasagar. Legends have it that during the abhishekam to the Lord, as everyone watched, the sage merged in the Lord as a brilliant flame.

ADIPANDIGAI

It is believed that the 'Surya Bhagawan' (the Sun God), changes the direction of his chariot from north to south, so this changeover is celebrated as a festival. This falls sometime between July 15th and August 15th, the beginning of the fourth month Aadi of the Tamil calendar. The house is adorned with fresh mango leaves and kolam. Milk extracted from coconuts is considered special in these days.

This festival is celebrated for the birth of the Tamil month of aadi. A lot of festivals are celebrated in the month of aadi. This is the beginning of all the festivals during the festival season. Once aadi festival starts all other festivals follow one by one. During the month of thai and aadi the sun changes directions so it is celebrated in that way.

Aadi festival is special for various ammans. It is celebrated in a special way in temples like mangadu, kamakshi temple etc. All sundays, Tuesdays and Fridays of this month are auspicious.

Every Friday is celebrated as "Aadi Velli". On the first Friday we make kozhukkattai for Lord Ganesha.

We make coconut milk payasam on fridays.

The new moon day of this month is celebrated as "Aadi Amavasai" which is to remeber our ancestors who have reached God. That day donations will be made.

The pooram star of this month is celebrated as "aadi pooram" as the birthday of Aandal. It is celebrated in all temples in a grand manner.

The 18th day of this month is celebrated as "Aadi perukku" or "Pathinettam perukku". Since rain flows in this month, the rivers are filled with water. Water is also given from dams to agriculturists. On this day, we prepare all varieties of rice and vadams etc. taking all to nearby river or beach with friends and give them manjal kunkum, vetrilai pakku, clothes etc This done to praise Goddeess Cauveri (Cauvery river). It is to thank all the rivers because they provide water.

On this day we take head bath and go to temples. We listen to Amman songs.

AADI PURAM

A Laksha Archanai is performed for Goddess Durgai. This celebration lasts for three days. . Adi Pooram is said to be the day when the Mother gave darshan to deities like Sri Devi and Andal, and the day Uma attained womanhood. Hence the celebration of Adi Pooram as a grand festival for the Mother in temples. It is said that dakshinayana is ideal for worship of Shakti and utharayana for worship of Shiva. The offering of pulse sprouts on Adi Pooram day symbolizes Shakti's engaging in creation on this day. Andal, the only woman among the 12 vaishnavite saints who composed Divya Prabhandham, is said to have been born on this day. Perur Puranam stresses that worship of the Mother on this day yields immense benefit. Indeed, all four Fridays in Adi are ideal for worship of the Mother. There is special puja on these days in temples.

ADI PERRUKKU

This festival when the river is worshipped as the embodiment of woman falls on the 18th day of Adi (July-August). At embankments on rivers, in olden days when dams were unknown, women from farming families prayed to the river to flow perennially to enable them raise three crops in the year. River mother, they prayed, on you depends our livelihood! Wearing new clothes and carrying chitranna - sweet pongal, tamarind rice, coconut rice, lemon rice, and a variety of side dishes including pappad, vadagam, chutney, and buttermilk - they went to riverbanks and worshipped the river waters with traditional offerings like coconut, plantain, betel leaf and areca nut. Hailing the flowing river as Mother Kaveri, they adorned her with ear ring and black beads. Newly weds are on this day offered special reception by the bride's parents. Let us pray to Mother Kaveri that water flows perennially, rendering the earth fertile .

ADI AMAVASAI

On the darkest night of the month of Adi (July - August) called Adi Amavasai a fast is undertaken in remembrance of departed fathers. It is a day of worship and of abstinence from meat and fish.

ADI VELLI & VARALAKSHMI VRATAM

LORD SHIVA describes the glory of this Vrata in the Skanda Purana. It is performed by a woman whose husband is still living. Maha Lakshmi is the abode of all auspiciousness and prosperity. This worship of Maha Lakshmi is done to obtain good progeny, and for the health and long life of the husband.

The Vrata is observed on the Friday immediately preceding the full moon day of the month of Sravan (August-September). After a purificatory bath, the lady should put on a clean, fresh cloth and make a mandala with the drawing of a lotus upon it. A kalasha filled with rice and topped with fresh mango leaves, a coconut and cloth are placed on the mandala and Lakshmi is invoked therein. Fresh grains are used in the worship as they convey the idea of growth and prosperity.

After the worship of the kalasha, follows the worship of Ganesha, then the worship of the raksha or the sacred thread. Now the main worship of Vara Lakshmi begins and the raksha is worshipped a second time. It is then tied to the right hand of the lady. After the worship various auspicious articles are given as charity to some deserving lady whose husband is alive. This lady is also fed with dainties.

Lakshmi not only bestows wealth and all sorts of material prosperity, but also imparts divine wisdom to all Her devotees. She is Vidya Shakti. She introduces Her devotees to Her Lord. She recommends them to Her Lord for their salvation.

VINAYAKA CHATURTI

The birthday of Lord Ganesh, the son of Shiva and Parvati, is celebrated with great vigor in the month of Aavani (August-September).

His birth was in sukla paksha chaturthi on a soma vasara (Monday) with Visaka star and simha lagna. It is this day each year we celebrate as Vinayaka Chaturthi. From its chandra mana calculation the festival is referred to as Bhadrapada Sukla Chaturthi. Like the chaturthi in moon's waxing phase, the chaturthi in the waning phase is celebrated as Sankataharana Chaturthi

Early in the morning, the head of the family makes a form of Ganesh from a paste of turmeric and water, approximately one inch in diameter and one and a half inch in height.

The turmeric Ganesh is placed on a brass plate and archana (showering of flowers) is performed. Kozhukattai (sweet momos with sweet or salt fillings) is the main offering. On the next day, the form of Ganesh is immersed in water.

AVANI MOOLAM

The Avani Moolam festival celebrated in Madurai on the Moolam constellation day in the month of Avani, depicts of the legendary sports of Lord Shiva at Madurai. It is a picturesque festival with distinctive local colour, the eating of pittu, is a part of the day's engagement for the devotees.

ONAM

It is the festival, which the keralites celebrates unitedly without the differecnce of caste and religion.

Onam is a celebration of Ten days. It comes in the month of "Chingam" according to Malayalam calender. People put flower mats in front of their houses, to welcome the King. There will be competition for the laying of flower mats; Keralites all over the world will be celebrating this ten days will pomp and gaiety. They will wear new dresses, will be visiting almost all temples which they can, they will be performing lot of dances like Thiruvathira kali Thumbi Tullal etc. to name a few and the most important thing is the grant lunch they will be having on the Thiuruvonam day. Which is also called the Fourth Onam. Whatever may happen they will not miss the Grant lunch. There is a saying in Malayalam that "Kanam Vittu Onam Unnanam" which means "We should have the Thiruonam lunch even if we have to sell all our properties". They give that much importance to the lunch on the Thiruonam day.

GOKULASHTAMI OR KRISHNA JAYANTI

The birthday of Lord Krishna, the son of Vasudeva, is celebrated in the month of Aavani (August-September). On this occasion, kolam is made out of rice batter. For this, rice is soaked in water overnight and ground into a fine paste. Then water is added to it to make a finer paste; this paste is used to draw designs on the floor). Apart from the usual designs, the significant symbol is a pair of small feet drawn from the entrance of the house to the puja room, signifying the entry of baby Krishna into each home.

Snacks and food items believed to be the favorite of Lord Krishna are prepared with great care.

The most important of these are:

1. Seedai (a small round savory made of rice and flour, and fried in oil)

2. Sweet seedai (made of rice flour and jaggery)

3. Verkadalai urundai (groundnut and jaggery balls)

This festival is celebrated in the evening, when pooja is performed after sunset. Dinner is special as most people fast during the day and eat only after the pooja.

NAVARATHRI

Celebrated over a period of ten days (including Vijaya Dasami), this festival includes an exhibition of dolls called kolu, depicting the various avatars or forms of gods and goddesses. This festival begins on the new moon day and lasts for 10 days. . This is the popular autumnal festival Sharada Navaratri when Durga, Lakshmi and Saraswati are worshipped. There is a belief that the first three days are for worship of Durga and the breeding of courage and valor in the world; the next three for worship of Lakshmi for universal prosperity; and the last three for worship of Saraswati for growth of learning.

The dolls are arranged in a series of steps (made of wood or metal); usually, three or five steps are constructed, and a white cloth is spread over them before the dolls are displayed on the day of Mahalaya Amavasya (usually in October).

The host invites friends and relatives to come and accept thambolam (patal leaf, haldi, kumkum and fruits). On each of the ten days of festivities, prasad (called sundal) is cooked and distributed among the guests. Different types of sundal are made of pulses like moong dal, chana dal, chole and rajma.

The host may also gift the guests other things like blouse pieces or saris, depending on the financial status of the family.

(a) Saraswati Pooja

On the most important ninth day of the Navrathri, the Mahanavami is celebrated as Saraswati pooja, where books, musical instruments and other signs of learning and the arts are arranged in front of the kolu. Shlokas are uttered and archana done. After this, aarti is performed. The books and instruments placed before the goddess are not distributed until the next day.

(b) Vijay Dasami

On the day following Saraswati pooja, archana is performed. Again, books are read and musical instruments played. This is the most auspicious day for the Vidyarambham.

DEEPAVALI

Deepawali is celebrated to proclaim the victory of Lord Krishna over Narakasura the demon, symbolizing the victory of good over evil (October-November).

There are various alleged origins attributed to this festival. Some hold that they celebrate the marriage of Lakshmi with Lord Vishnu. In Bengal the festival is dedicated to the worship of Kali. It also commemorates that blessed day on which the triumphant Lord Rama returned to Ayodhya after defeating Ravana.

Celebrations begin about 4 a.m. in the morning, and Deepalakshmi pooja is performed even before taking a bath. A lamp with five wicks is lit and new clothes are kept on a wooden or brass tray along with crackers and sweets. Flowers, betel leaves, and yellow bananas are also placed on a brass plate.

Immediately after the pooja, the youngsters of the house burst some crackers and come back to have an oil bath. Sesame seed oil is slightly heated along with some jeera and pepper and is applied on to the family members by the eldest woman, accompanied with songs.

After the bath, the blessings of God and parents are sought. New clothes are gifted to the children by the parents, after which crackers are burst. Deepawali is also a day for meeting friends and relatives.

SKANDHA SASTHI

This starts the day after Deepavali and lasts for six days. Each evening on the first five days a Skandha Sashti Archanai is performed. On the sixth day an Archanai is performed for Lord Murugan in the morning and Skandha Sashti is finished by the afternoon.

On this day, Lord Muruga vanquished the demon Surapadman. This is celebrated with great eclat in temples, especially in the six places sacred to Muruga (aaru padai veedu, in Tamil) - Tiruchendur, Tirupparankunram, Pazhamudir solai, Palani, Swamimalai, and Tiruttani

For six days from that day, one worships Muruga, limiting meals to one each day and eating just a little of what is offered to the Lord. Those unable to do so can take some milk and fruits at other times. In the six holy places identified with Lord Muruga, thousands of the devout fast on all six days, taking but the holy water spooned out in the shrine. One can also observe the austerity by taking milk and fruits on the first five days and fasting completely on the sixth, Sashti. On the seventh day, one has to offer curd rice to the Lord; then break the fast, eating prasad along with others.

In addition to the Skanda Sashti, devotees of Lord Subramanya observe weekly and monthly days in His honour. Every Friday, or the Kartigai Nakshatram day every month, or the sixth day of the bright fortnight,-all these are sacred days for His devotees. The sixth day of the month of Tulam (October-November) is the most auspicious of them all. This is the Skanda Sashti day.

THIRUKARTHIGAI

Occurring in the month of Karthigai (November-December), this is the festival of lights. Women of the family bathe in the morning and a festive lunch is prepared. In the evening, brass and clay lamps are lit after a pooja.

After the pooja, lamps are lit at various places inside and outside the house.

VINAYAGAR VIRTAM

Markazhippillaiyar is a festival in honour of Pillaiyar celebrated in December-January. In the mornings, a figure or representation of this deity is fashioned out of cowdung, placed in the middle of an open space and worshipped. In the evenings, the figure is brought into the house and kept in a vessel. At the end of the festival, all the figures are burnt and the ashes are used as viputi by the members of the family.

THIRUPALLI EZHUCHI

Every morning is performed before 5:00 a.m. Margazhi Dharsanam - This occassion is celebrated on the Thiruvadharai Natchathiram. An abishegam is performed for Lord Siva at 6:00 a.m.

ARUDRA DARISANAM (Thiruvadirai)

Falling on the day of Thiruvadirai star in Marghazhi (November-December), is a festival of great importance. The sweet dish offering on this day, Thiruvadirai kali, is something with which everyone is familiar. Arudra star is one of two stars that have the prefix "Thiru." The other is Thiruvonam, favored for worship of Maha Vishnu. Thiruvadirai is favored for Shiva. this day is celebrated as the birth anniversary of Saint Thiru Gnana Sambandar and the day when that saint, while a baby, was breastfed by Parvati. In Thirupperundurai, the day is observed as the birthday of Saint Manickavachakar. Karanagama says we should worship the Divine Dancer on Thiruvadirai in exquisite Marghazhi.

VAIKUNTA EKADASI

Falling in moon's waxing phase sukla paksha in Marghazhi (December-January). There are two ekadasis each month, but this one in Marghazhi is considered special. The import of the ekadasi vrata is, that one can conquer rajas and tamas through fasting and go on to a better life. There are two ekadasis each month, but the year as a whole has one more, making for 25 in all. The Dhanur month sukla paksha ekadasi is Vaikunta Ekadasi . Elders have laid down that Lakshmi will bless those who observe all 25 ekadasi vratas and worship the Lord with tulasi

BOGI

This is the last day of Margazhi and the day before Pongal. It usually falls on the 13th or 14th of January. On this day, lunch is elaborate, made of avial, pongal (rice and dal), vada, payasam (kheer) and papad.

In the evening, old and unused things like straw mats, brooms, old clothes etc. are burnt on a bonfire (accompanied by drum beats produced by children), signifying the death of the old and the birth of the new. Houses are cleaned and whitewashed.

PONGAL (Makara Sankranti)

Pongal marks the birth of the new month thai, a very auspicious month. In the morning, milk is boiled and pongal is cooked. Sometimes this is done out in the open to indicate respect for the Sun God. Lunch is elaborate and is cooked with freshly harvested cereals and rice. Pongal is also known as the harvest festival. New ventures and marriages await the birth of thai. Pongal is also a day of distributing gifts.

The day following Pongal is called Mattu Pongal, which, translated literally, means cow's Pongal. On this day, cows and bullocks are bathed and dressed up for the occasion. They are then taken all over the city or village. In villages, this is a cause of major excitement, since bull fighting or jallikattu takes place.

Thai Poosam - This occassion falls on the Poosam Natchathiram on the full moon day. A festival occurring in Thai (January-February), on the day of the star Poosam either on Pournami or around that time. In the morning of the day before Thai Poosam, Punar Poosam, the ratham is taken from the Sri Thendayuthapani Temple to the Pillayar Temple. In the evening it is brought back. On the day of Thai Poosam many devoties take Kavadii and Paal Kudam. The day on which Parvati's curse on Subrahmanya was lifted was a Thai Poosam. It is thus a special day for worship of Lord Subrahmanya, taking kavadis loaded with milk pots for offering to him for eradication of ills afflicting us

MAASI MAHAM

Celebrated on the Makam day in the tamil month of Maasi. On this day, the deities are taken around in procession to the nearby rivers/tanks/sea for bath. It is an important festival day for Lord Muruga. Once in 12 years, the Maham festival is celebrated in a grand manner (known as Mahamaham) in Kumbakonam.

SIVA RATHRI

One of the prehistoric festivals of India is Sivaratri, or night of Siva. Siva is an ancient deity. Literally 'the great night of Shiva', celebrated on the moonless night of the month of Phalguna, which is fourteenth day in the dark half, this festival is specially dedicated to Shiva, the destroyer.

Sivaratri signifies the end of winter and the arrival of spring as well.

People get up earlier than usual, take a bath preferably in a river, lake or at home. Then they go to a temple nearby or set up a small linga at home.

They commence the rituals (pooja) in the usual manner of sprinkling water, offering flowers, leaves, incense , wave bits of burning camphor on a plate (aarati), etc while listening or repeating the mantras.

This is an important day for the devotees of Shiva, who stay awake throughout the night, praying to him. In all major centers of Shoveling worship, Shivaratri, also called Mahashivaratri, is a grand occasion. From the very early morning, Shiva temples are flocked by devotees, mostly women, who come to perform the traditional Shoveling worship and hence hope for favors from the god. All through the day, devotees abstain from eating food and break their fast only the next morning, after the nightlong worship.The day is considered to be specially auspicious for women. According to one myth, Parvati performed tapas, and prayed and meditated on this day to ward off any evil that may befall her husband on the Moonless night. Since then, Mahashivaratri is also believed to bean auspicious occasion for women to pray for the well-being of their husbands and sons. An unmarried woman prays for a husband like Shiva, who is considered to be the ideal husband.

Devotees bathe at sunrise, preferably in the Ganga, or any other holy water source (like the Shiva Sagartank at Khajuraho). They offer prayers to the sun, Vishnu and Shiva. This is a purificatory rite, an important part of all Hindu festivals. Wearing a clean piece of clothing after the holy bath, worshippers carry pots of water to the temple to bathe the Shoveling. The temple reverberates with the sound of bells and shouts of Shankerji ki Jai or'Hail Shiva'. Devotees circumambulate the linga, three or seven times, and then pour water over it. Some also pour milk.

There is another possible reason for the origin of the all-night worship. Being a moonless night, people worshipped the god who wears the crescent moon as an adornment in his hair, Shiva. This was probably to ensure that the moon rose the next night.

The linga is bathed with milk, water and honey. It is then an nointed with sandalwood paste. People offer wood apple or bel leaves and fruit, milk, sandalwood and jujube fruit or ber to the linga. Shiva is believed to be very hot tempered, and hence things, which have a cooling effect, are offered to him. People decorate the linga with flowers and garlands and also offer incense sticks and fruit. In bigger temples, there is almost a stampede as devotees seek favors from the beloved god. Many also employ the services of a priest to perform special prayers.

PANGUNI UTHIRAM

Falls in the month Panguni (March-April). This month is special because of the star Uthiram and pournami occurring together. Besides, it is on Panguni pournami Uthiram that the marriage of Parvati and Parameswara, Muruga and Devasena, and Andal (also known as Kothai) and Rangamannar took place. On Panguni Uthiram, in all places where Lord Subrahmanya has a temple, his devotees carry in a kavadi the requisites for puja for him, in fulfilment of vows. Such vow fulfilment by devotees carrying kavadis is a special feature of Subrahmanya temples wherever they happen to be.

Sai Baba's Teachings

2012-04-30T01:46:00.000-07:00

Sai Baba of Shirdi is the epitome of reverence a guiding force who generates supreme faith and confidence among his devotees looking for salvation and in quest of coming out of the drudgery of living. As a divine mother he is saturated with love for those who seek him. With his mission of making people about the divine consciousness and transcending the limits of mortal body, his teachings are guiding his devotees to the path of salvation. People are blessed who follow his teachings.

Among the teachings of Sai Baba of Shirdi there are the cardinal principles of Sai Path called 'Shraddha' and 'Saburi'. Sai Baba looks for these two qualities in his devotees. Here are the teachings and philosophies of Sai Baba of Shirdi.

Shraddha

'Shraddha' is a Sanskrit word, which roughly means faith with love and reverence. Such faith or trust is generated out of conviction, which may not be the result of any rational belief or intellectual wisdom, but a spiritual inspiration. According to Sai Baba of Shirdi, steadfast love in God is the gateway to eternity. Baba's teaching, both direct and indirect explicate the significance of 'Shraddha'. Baba reiterates the spiritual guidance of Shri Krishna to Arjun - "Whosoever offer to Me with love or devotion, a leaf, a flower, a fruit or water, that offering of pure love is readily accepted by Me".

Saburi

'Saburi'; means patience and perseverance. Saburi is a quality needed throughout the path to reach the goal. This quality must be ingrained in a seeker from day one, least he looses his stride and leaves the path half way

Purity

For Sai Baba it was not the purity of the body but inner purity that mattered. No amount of physical and external cleansing would serve any purpose if the man remained impure in mind and heart. Therefore, Baba cautioned His devotees not to make austerity as an end itself, lest they should indulge in physical mortification.

Compassion

Himself an epitome of compassion and love, Sai Baba taught compassion among his disciples. Baba often told His devotees, 'Never turn away anybody from your door, be it a human being or animal'.

Complete Surrender to the Guru

Sai Baba put Guru on a high pedestal of reverence. For Him Guru was the profound base of the path of devotion. Pointing to his physical frame, "This body is my house. I am not here. My Guru (Master) has taken me away". He asked for complete surrender to the 'Guru'.

Sai Baba's Teachings through 'Udi' and 'Dakshina'

Udi

Udi or the sacred ash was produced from the perpetual fire called 'dhuni' lit by Sai Baba in Dwarkamai at Shirdi. Explaining the meaning of life He would refer to Udi and taught that like Udi all the visible phenomena in the world are transient. Through this example Sai Baba wished to make his devotees understand the sense of discrimination between the unreal and the real. Udi taught the devotees discrimination or vivek.

Dakshina

Sai Baba would demand 'Dakshina' or alms from those who visited him. This explained the sense of non-attachment to worldly things. Hence Dakshina taught the devotees non-attachment or Vairagya.

Miracles of Shirdi Sai Baba

2012-04-30T01:23:00.000-07:00

Sai Baba of Shirdi is an epitome of spiritual perfection and has been the guiding source for the mankind leading to salvation. As a spiritual guru and savior Shri Saibaba was no ordinary fakir but an avatar of high order. This was evident through his miracles and sayings that exhibited his purpose and intention for which he had come. He would often say, "My Leela is inscrutable". Saibaba's Leela's (miracles) were plenty and varied; here are a few of the miracles of Shirdi Saibaba, for his devotees and those interested in his philosophies.

Baba's Leelas (Miracles)

Lighting Lamps with Water

This is among the earliest evidences of Saibaba's miracles. Baba was fond of lighting earthenware lamps in his masjid and other temples. For this he needed oil, which he got from the grocers of Shirdi, as small donations. But there came a time when the grocers got tired of giving him oil for free. And so they refused him any oil saying they had no fresh stocks. Baba didn't say a word and returned to his masjid. But the masjid was not to remain in dark, as Sai Baba lit his earthenware lamps pouring water instead, which burnt deep into the midnight. Such was the miraculous power of Saibaba who lit fire out of water! When grocers came to know about it they rushed to him with apologies. Sai Baba pardoned them, but he warned them never to lie again. "You could have refused to give me the oil, but did you have to say that you didn't have fresh stocks?" he admonished them. But he had made his point.

Premonition of Burning Fields

Once, harvesting in Shirdi had been completed and the foodgrains of the entire village had been stored in a yard. Blistering summer was ferocious. One afternoon Saibaba summoned Kondaji Sutar and asked him to better rush to his field as it was on fire. Fear struck Kondaji ran to his field but there was not a trace of smoke. He got back and said so to Saibaba. Unfazed Baba asked him to look again and as the luck would have it, a part of corn was indeed afire and smoke was beginning to billow from it. With strong wind fanning the fire, Kondaji became jittery and asked Saibaba to do something. At this Baba walked to the yard and sprinkled some water and the fire immediately got extinguished.

Stopping the Rain

There goes a story that one Rao Bahadur Moreshwar Pradhan s wife had come for Sai Baba's darshan. As the couple was about to leave, it began to rain heavily with thunder and lightening. Seeing the Pradhan couple in trouble, Saibaba invoked the God and asked the rain to calm down, which surely did and the Pradhan were able to reach their destination safely.

Raising the Water Level in Well

When Sai Baba first came to Shirdi it had of no basic facilities. There was a well put only in name, with no natural spring water. Villagers had tough time fetching water from a distance. When the villagers were to celebrate Baba's birthday on Ramnavami, there was obviously crisis of water in the region. But Saibaba with his miracles had solution for this problem as well. He showered some leaves into the well and lo and behold the level of water rose fulfilling the dire wish of the villagers.

Saving a Child from Drowning

Once a 3-year-old daughter of a poor man named Babu Kirwandikar had fallen into a well and got drowned. When the villagers rushed to the well, they found to their utter disbelief that the child was suspended in midair as if some invisible hand was holding her. This again was one of the many miracles of Saibaba that saved people from distress.

Flow of Godavari (river) from Baba's Feet

As recounted by Das Ganu, one of the disciples of Shri Saibaba, once he sought permission from Baba to visit a place called Singba on the banks of Godavari to have a holy bath. Saibaba refused and said what was the use of going that distance when Godavari was right under his feet. Das was puzzled. Realizing the doubt in Das's mind Saibaba asked him to come closer and hold the hollow of his palms at Baba's feet. As soon as he did so water flowed freely out of the toes of the master's feet and filled the hollow of Das Ganu's palms in no time. His joy knew no limits. He sprinkled the water on his head and his body and distributed some more among the assembled devotees as tirtha (holy water).

History of Indian Food

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History of Indian Food – Introduction

Once considered the shining jewel in the British Empire’s crown, India can today be easily deemed as the huge, 60-carat diamond in the World’s flavored cuisine ring. The large variety of dishes, appetizers, snacks, side dishes and desserts have found numerous fans on an international scale, as Indian restaurants spread at an incredible rate, with an enormous success in every possible culture and in every possible corner of the World. Combining all tastes possible, the Indian cuisine is bound to satisfy spice-lovers, “salty” people and persons with a sweet tooth alike (although the latter will feel right at home, since India is a “sweet” country).

Some say that the Indian cuisine is almost as diverse as the entire European cuisine, because of the four different main regional styles: the North Indian cuisine (the regions Benaras, Kashmir, Mughlai, Punjab and Rajasthan), the South Indian cuisine (regions Andhra, Kannada, Kerala and Tamil), East Indian cuisine (regions Assamese and Bengali) and Western Indian cuisine (regions Gujarat, Maharashtrian and Malwani). The northern part of India is mostly rural, although it contains large cities such as Delphi or Calcutta, thus its cuisine is more agricultural than anything, wheat being a primary constituent of this region’s dishes. Southern regions however tend to be more exotic, more spicy in their dishes and rice is a constant ingredient in their food. To give the taste of their main dishes, North Indians use onions and coriander whilst southerners use a more exotic coconut base for their dishes.

The history of Indian food tells us that during the reign of the British Empire in India (the British Raj), the local cuisine was considered by the Europeans closely to what Gods taught of ambrosia: a delightful, heavenly and delicate dish. Many times, we ask how the Indian cuisine grew to be so popular, so diverse and so delightful. In truth, the question is quite dim…from a population of one billion people, is it really that hard to believe some of them are great cooks?…

But let’s take a closer look at what Indian dishes and snacks have to offer, providing a history of Indian food and a few related legends alongside. Ready your taste buds, because it’s going to be one juicy ride!

History of Indian Food - Indian Appetizers and Snacks

The history of Indian food and especially of Indian appetizers is closely related to the country’s culture and traditions. The Indian cuisine is as diverse as the Indian people and it has a large (and extremely rich) selection of appetizers, hors d'oeuvres, and snacks. Besides being extremely tasty and actually stimulating your appetite rather than diminishing it like some other cuisines’ appetizers, these fast snacks are also quite low in fat, since they are based on a number of spices and herbs, such as ginger, cinnamon, garlic, cloves, asafetida, aniseed or coriander, rather that the fat appetizers you’ll find mostly anywhere else in the World.

The majority of Indian appetizers and snacks are based on potatoes, combined with different spices. The Alu Ki Tikki for example, which is one of the oldest snacks recorded by the history of Indian food, is made out of mashed potatoes coriander and onions. Another snack greatly enjoyed by the British during the Raj period, the Samosa appetizer, made out of steamed potatoes, peas and vegetables, is one of the many Indian recipes that was passed on from ancient times.

Although most appetizers and snacks usually follow the same ingredients for each particular recipe, it should be noted that authentic Indian dishes can never be limited to a strict formula, since they differ from household to household. For example if you go to the North, in Punjab for instance and try out a Dahi Barra yogurt and fritter appetizer, it will definitely taste and even look slightly different than a similar Dahi Barra appetizer dish in Southern India’s Tamil region.

Because of this, when the British armies set foot in India, their cooks were dazzled by the sheer number of variations of the same dish. One legend stands out of the crowd from the history of Indian food, namely that of the British cook William Harold. William was quite an experienced chef, working for a rather successful restaurant in central London, when he was sent to India to help the war effort with his meals. Because his dishes were so delightfully well done, he was promoted to be the personal cook of a high ranking officer in the British Empire’s Army. One day, the officer ordered William to get the recipe for a local dish he ate and thoroughly enjoyed that day, named by the locals Bhel Puri, in order to mass-cook it for the troops

Because there were very few written recipes in India back then (locals were passing on their cuisine with each generation, usually orally) William started walking from home to home, knocking from door to door, in order to find the recipe for the Bhel Puri, which, even today, is quite a complicated appetizer. With every house he went to, he got another recipe, another kind of spice to put on top of the potatoes and rice (seemingly the only ingredients that remained constant in the dish) and another kind of oil to use.

After a long day of inquiries in which the poor cook was unable to find a stable recipe for the wonderful snack, he returned to the barracks, beaten and amazed by the variety of semi-recipes he managed to pile up. Seeing that he is back, the officer asked if he could serve the first portion of Bhel Puri that night, but William told him he couldn’t get any real recipe in his hands and ironically stated that “we’ll have to stick to French fries again tonight, Sir!”. Legend says that the officer, berserk with fury, took out his handgun and shot the cook dead, causing a mutiny amongst the barrack’s soldiers, who were both fed up with the officer’s cruel and disrespectful ways and in love with William’s heavenly cooking. That’s how a small bowl of Bhel Puri (or should I say the lack of it) shook an entire British barracks and caused a long night in the Court Martial offices…

All legends aside, we now know an approximate recipe to the Bhel Puri (somehow thanks to poor William too). The tasty Indian snack is made out of crispy puris, puffed rice, Indian sevs, chilli powder, potatoes, red onion, chat masala, coriander and lemon or mango juice. It comes in two dish “versions”, spicy or sweet. The spicy chutney includes garlic cloves, mint leaves, salt and green chilies, while the sweet chutney’s ingredients are cumin seeds, jaggery, sugar, tamarind pulp and boiled dates pulp.

History of Indian Food – Indian Sweets

Indian cuisine is known throughout the entire World as a sweet cuisine and this tag doesn’t come along without some extremely solid arguments. How else would you call a country’s cuisine if almost half its dishes are either sweets or desserts? Actually, Indian sweets have not only made Indian food famous throughout history, but they have been acquired and accommodated to European and North American dishes, finding great success in fancy “Baltic” restaurants through-out England, France, the United States or Spain.

The Rasgulla for example, one of the most popular relished sweetmeats in India, originating from the Eastern part of the country, has an interesting modern history. This dish produced by the boiling of small pops of casein in sugar syrup has become emblematic of the quintessentially effeminate stuff of ridicule of the Bengali people. This sweet dessert can be found in almost all Eastern Indian households, while global malls sell it like there’s no tomorrow.

Another Indian dessert that blends with the Hindu culture is the Payasam (or Kheer as it is called by the Hindi). This dessert has been an essential dish throughout the history of India, being usually found at ceremonies, feasts and celebrations. In Southern India, ancient traditions tell that a wedding is not fully blessed if Payasam is not served at the wedding feast, this tradition being kept alive with each generation, still being practiced by newly wedded couples, mostly in the southern regions, from where the tradition started in the first place.

The best and most popular Payasam dishes are found in the temples of Guruvayoor and Ambalappuzha. In the Ambalappuzha temple, Payasam is served as part of a tradition, based on an ancient legend. The legend states that Lord Krishna (the eight avatar of Vishnu, playing a major role in the Hindu religion) took the form of an old sage and challenged the great king who ruled over that region to a game of chess. Being a true chess player and a master of the mind game’s tricks, the king gladly accepted the sage’s invitation. Asking what the sage wanted in case he wins the game, the king remained bedazzled by the sage’s request: an amount of rice grains for each square of the chess board, each pile having double the number of grains than the previous pile. So the first square would have only one grain of rice, the second would have 2 grains, the third would have 4 grains, the fourth would have 8 rice grains and so on, each pile growing at a geometrical progression from the past pile of rice grains. Hearing this request, the king was shocked that the sage wanted only what he taught were a few piles of grain, when he could have betted for his whole kingdom or the immense riches that he held.

Naturally the king lost, (because playing chess against a God is not that easy, mind you) so he started placing grain piles on each square, starting with only one grain. He soon realized that the sage’s demand was not entirely what he thought of, when the number reached one million grains of rice by the 20th square. By the 40th or so square, the entire kingdom’s rice reserve was depleted and when he got to the last square he calculated that he would have to pay the sage 18,447,744 trillions of tons of rice, which he could have never paid off. The sage then revealed his true form, that of Lord Krishna, and said that the debt does not have to be paid immediately, but the king will have to serve Payasam freely in the temple of Ambalappuzha, to pilgrims, homeless or whoever comes there for peace of mind and prayer or for those seeking shelter. This is how the Payasam became famous, integrating in the Hindu culture. The tradition of freely serving Payasam in Ambalappuzha still lives today and pilgrims all over India have an easier ride knowing that a hot bowl of the sweet dessert awaits them at the end of their journey.

Western India also does a great job on satisfying the sweet tooth of its inhabitants, with one of the most delicious desserts you will be able to find throughout the history of Indian food: the Shrikhand. The Shrikhand is a creamy dessert made out of strained yogurt, from which all water is drained off, leaving the thick yogurt cream by itself. Adding exotic dry fruits like mangos only enhances the Shrikhand’s delightful taste to newer limits. This great dessert is one of Western India’s most popular traditional dishes, since it has ancient roots in the Indian cuisine. Comparisons of this dessert to the Indian people have stated that Indians are a people who like to extract the best of things from everything, leaving everything else behind, their true and hospitable nature being a result of the fact that they dry out every spiritual detail that has no substance or meaning.

Other important traditional Indian sweets and desserts, famous throughout the history of Indian food, include the following: Gulab Jamun (a popular Indian dessert made out of fried milk balls in sweet syrup), Mysore Pak (a delicious dessert made out of ghee, sugar and chick pea flour), Halwa (or Halva in modern English spelling; made out of semolina and sugar, the Halwa is one of the most popular Indian desserts that have spread in every corner of the World), the Kulfi (often referred to as Indian ice cream, the Kulfi is made out of boiled milk and a wide variety of mango, kesar or cardamom flavors), the Jalebi (a common sweet dish from North India, the Jalebi is basically a pretzel-shaped fried batter, which is soaked in syrup) and the Jangiri (the South Indian look-alike of the North Indian Jalebi).

History of Indian Food – Conclusion

As we can easily conclude, the Indian cuisine is closely related to the Indian history, each historical region developing a unique set of dishes, using diverse ingredients. However, a constant remains for all regions: the affinity for sweet desserts and spicy snacks. Besides being closely related to history, Indian cuisine is also strongly influenced by the Indian religion, Indian culture and traditions and the Indian people themselves.

If you can appreciate the facts behind the history of Indian food, the setting in which this great country’s cuisine was formed, the influences it took and the diversity it created, then you will surely appreciate one of their sweet desserts or one of their spicy snacks and appetizers. No other country has a wider selection of exotic dishes and no other country can offer such a large variety of impulses for your taste buds.

Lord Shiva

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Lord Shiva represents the aspect of the Supreme Being (Brahman of the Upanishads) that continuously dissolves to recreate in the cyclic process of creation, preservation, dissolution and recreation of the universe. As stated earlier, Lord Shiva is the third member of the Hindu Trinity, the other two being Lord Brahma and Lord Vishnu.

Owing to His cosmic activity of dissolution and recreation, the words destroyer and destruction have been erroneously associated with Lord Shiva. This difficulty arises when people fail to grasp the true significance of His cosmic role. The creation sustains itself by a delicate balance between the opposing forces of good and evil. When this balance is disturbed and sustenance of life becomes impossible, Lord Shiva dissolves the universe for creation of the next cycle so that the unliberated souls will have another opportunity to liberate themselves from bondage with the physical world. Thus, Lord Shiva protects the souls from pain and suffering that would be caused by a dysfunctional universe. In analogous cyclic processes, winter is essential for spring to appear and the night is necessary for the morning to follow. To further illustrate, a goldsmith does not destroy gold when he melts old irreparable golden jewelry to create beautiful new ornaments.

Lord Shiva is the Lord of mercy and compassion. He protects devotees from evil forces such as lust, greed, and anger. He grants boons, bestows grace and awakens wisdom in His devotees. The symbolism discussed below includes major symbols that are common to all pictures and images of Shiva venerated by Hindus. Since the tasks of Lord Shiva are numerous, He cannot be symbolized in one form. For this reason the images of Shiva vary significantly in their symbolism.

The unclad body covered with ashes: the unclad body symbolizes the transcendental aspect of the Lord. Since most things reduce to ashes when burned, ashes symbolize the physical universe. The ashes on the unclad body of the Lord signify that Shiva is the source of the entire universe which emanates from Him, but He transcends the physical phenomena and is not affected by it.
Matted locks: Lord Shiva is the Master of yoga. The three matted locks on the head of the Lord convey the idea that integration of the physical, mental and spiritual energies is the ideal of yoga.
Ganga: Ganga (river Ganges) is associated with Hindu mythology and is the most sacred river of Hindus. According to tradition, one who bathes in Ganga (revered as Mother Ganga) in accordance with traditional rites and ceremonies on religious occasions in combination with certain astrological events, is freed from sin and attains knowledge, purity and peace. Ganga, symbolically represented on the head of the Lord by a female (Mother Ganga) with a jet of water emanating from her mouth and falling on the ground, signifies that the Lord destroys sin, removes ignorance, and bestows knowledge, purity and peace on the devotees.
The crescent moon: is shown on the side of the Lord's head as an ornament, and not as an integral part of His countenance. The waxing and waning phenomenon of the moon symbolizes the time cycle through which creation evolves from the beginning to the end. Since the Lord is the Eternal Reality, He is beyond time. Thus, the crescent moon is only one of His ornaments, and not an integral part of Him.
Three eyes: Lord Shiva, also called Tryambaka Deva (literally, "three-eyed Lord"), is depicted as having three eyes: the sun is His right eye, the moon the left eye and fire the third eye. The two eyes on the right and left indicate His activity in the physical world. The third eye in the center of the forehead symbolizes spiritual knowledge and power, and is thus called the eye of wisdom or knowledge. Like fire, the powerful gaze of Shiva's third eye annihilates evil, and thus the evil-doers fear His third eye.
Half-open eyes: when the Lord opens His eyes, a new cycle of creation emerges and when He closes them, the universe dissolves for creation of the next cycle. The half-open eyes convey the idea that creation is going through cyclic process, with no beginning and no end. Lord Shiva is the Master of Yoga, as He uses His yogic power to project the universe from Himself. The half-open eyes also symbolize His yogic posture.
Kundalas (two ear rings): two Kundalas, Alakshya (meaning "which cannot be shown by any sign") and Niranjan (meaning "which cannot be seen by mortal eyes") in the ears of the Lord signify that He is beyond ordinary perception. Since the kundala in the left ear of the Lord is of the type used by women and the one in His right ear is of the type used by men, these Kundalas also symbolize the Shiva and Shakti (male and female) principle of creation.
Snake around the neck: sages have used snakes to symbolize the yogic power of Lord Shiva with which He dissolves and recreates the universe. Like a yogi, a snake hoards nothing, carries nothing, builds nothing, lives on air alone for a long time, and lives in mountains and forests. The venom of a snake, therefore, symbolizes the yogic power.
A snake (Vasuki Naga): is shown curled three times around the neck of the Lord and is looking towards His right side. The three coils of the snake symbolize the past, present and future - time in cycles. The Lord wearing the curled snake like an ornament signifies that creation proceeds in cycles and is time dependent, but the Lord Himself transcends time. The right side of the body symbolizes the human activities based upon knowledge, reason and logic. The snake looking towards the right side of the Lord signifies that the Lord's eternal laws of reason and justice preserve natural order in the universe.
Rudraksha necklace: Rudra is another name of Shiva. Rudra also means "strict or uncompromising" and aksha means "eye." Rudraksha necklace worn by the Lord illustrates that He uses His cosmic laws firmly - without compromise - to maintain law and order in the universe. The necklace has 108 beads which symbolize the elements used in the creation of the world.
Varda Mudra: the Lord's right hand is shown in a boon- bestowing and blessing pose. As stated earlier, Lord Shiva annihilates evil, grants boons, bestows grace, destroys ignorance, and awakens wisdom in His devotees.
Trident (Trisula): a three-pronged trident shown adjacent to the Lord symbolizes His three fundamental powers (shakti) of will (iccha), action (kriya) and knowledge (jnana). The trident also symbolizes the Lord's power to destroy evil and ignorance

Damaru (drum): a small drum with two sides separated from each other by a thin neck-like structure symbolizes the two utterly dissimilar states of existence, unmanifest and manifest. When a damaru is vibrated, it produces dissimilar sounds which are fused together by resonance to create one sound. The sound thus produced symbolizes Nada, the cosmic sound of AUM, which can be heard during deep meditation. According to Hindu scriptures, Nada is the source of creation.
Kamandalu: a water pot (Kamandalu) made from a dry pumpkin contains nectar and is shown on the ground next to Shiva. The process of making Kamandalu has deep spiritual significance. A ripe pumpkin is plucked from a plant, its fruit is removed and the shell is cleaned for containing the nectar. In the same way, an individual must break away from attachment to the physical world and clean his inner self of egoistic desires in order to experience the bliss of the Self, symbolized by the nectar in the Kamandalu.
Nandi: the bull is associated with Shiva and is said to be His vehicle. The bull symbolizes both power and ignorance. Lord Shiva's use of the bull as a vehicle conveys the idea that He removes ignorance and bestows power of wisdom on His devotees. The bull is called Vrisha in Sanskrit. Vrisha also means dharma (righteousness). Thus a bull shown next to Shiva also indicates that He is the etemal companion of righteousness.
Tiger skin: a tiger skin symbolizes potential energy. Lord Shiva, sitting on or wearing a tiger skin, illustrates the idea that He is the source of the creative energy that remains in potential form during the dissolution state of the universe. Of His own Divine Will, the Lord activates the potential form of the creative energy to project the universe in endless cycles.
Cremation ground: Shiva sitting in the cremation ground signifies that He is the controller of death in the physical world. Since birth and death are cyclic, controlling one implies controlling the other. Thus, Lord Shiva is revered as the ultimate controller of birth and death in the phenomenal world.

Lord Vishnu

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The peace-loving deity of the Hindu Trinity, Vishnu is the Preserver or Sustainer of life with his steadfast principles of order, righteousness and truth. When these values are under threat, Vishnu emerges out of his transcendence to restore peace and order on earth.

The 10 Avatars:

Vishnu’s earthly incarnations have many avatars.

His ten avatars are Matsyavatara (fish),

Koorma (tortoise),

Varaaha (boar),

Narasimha (the man lion),

Vaamana (the dwarf),

Parasurama (the angry man),

Lord Rama (the perfect human of the Ramayana),

Lord Krishna (the divine diplomat and statesman),

and the yet to appear 10th incarnation called the Kalki avatar.

In his commonest form, Vishnu is portrayed as having a dark complexion – the color of passive and formless ether, and with four hands.

Sankha, Chakra, Gada, Padma:

On one of the backhands he holds the milky white conch shell or ‘sankha’ that spreads the primordial sound of Om, and on the other a discuss or ‘chakra’ - a reminder of the cycle of time - which is also a lethal weapon that he uses against blasphemy. It is the famous Sudarshana Chakra that is seen whirling on his index finger. The other hands hold a lotus or ‘padma’, which stands for a glorious existence, and a mace or ‘gada’ that indicates punishment for indiscipline.

The Lord of Truth:

Out of his navel blossoms a lotus, known as Padmanabham. The flower holds Brahma, the God of Creation and the embodiment of royal virtues or ‘Rajoguna’. Thus, the peaceful form of Lord Vishnu discards the royal virtues through his navel and makes the Sheshnag snake that stands for the vices of darkness or ‘Tamoguna’, his seat. Therefore Vishnu is the Lord of ‘Satoguna’ - the virtues of the truth.

The Presiding Deity of Peace:

Vishnu is often depicted as reclining on a Sheshanaga – the coiled, many-headed snake floating on cosmic waters that represents the peaceful Universe. This pose symbolizes the calm and patience in the face of fear and worries that the poisonous snake represents. The message here is that you should not let fear overpower you and disturb your peace.

Garuda, the Vehicle:

The vehicle of Vishnu is the Garuda eagle, the king of the birds. Empowered with the courage and speed to spread the knowledge of the Vedas, Garuda is an assurance of fearlessness at the time of calamity.

Vishnu is also known as Narayana and Hari. The devout followers of Vishnu are called Vaishnavas, and his consort is Goddess Lakshmi, the goddess of wealth and beauty.

History of Lord Sri Hanuman

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The divine Story of Sri Hanuman

Sri Hanuman who is praised as SRI RAMA SEVA DURANDHARA or the one greatly devoted to the service of Sri Rama, is known for his extra ordinary capabilities. He would not be universally worshipped if he were to be a mere servant. He has many temples dedicated to him.

Lord Brahma told Hanuman: ”PRATI GRAMA NIVASASCHA BHUYADRAKSHO NIVARINE”(O Hanuma!, you would reside in every village to protect from devils, demons etc.,) Thus Hanuman has temples dedicated to him in tiny villages also. Hanuman is installed in every temple of Sri Rama. Temples are exclusively built for Sri Hanuman. Sri Hanuman is worshipped as the one who relieves his devotees from many problems peculiar to the Kali Age.

Sri Hanuman has many specialties. By birth he belonged to Vanara (Monkey) race – a beastly tribe. He was with Sri Rama, Narottama or the best among human beings. Sri Hanuman infact is God. There is a saying in Sanskrit, which proclaims that if one worships Sri Hanuman, all Gods are worshipped (ANJANEYAH PUJITASCHET PUJITA SSARVA DEVATAH).

Sri Hanuman is a personification of all that is divine. He is an extra ordinary state. Sri Hanuman’s life is a divine message. By birth, every one is beastly. Every being could become divine, through refined living.

It is common perception that brain and brawn do not exist together. Body builders tend to eat more. They exercise well to get the food digested and sleep well. One who eats well and sleeps well may tend to become dull and stunted.

Like wise people dedicated to spiritual pursuits eat less and sleep less, thereby remaining bodily weak.

Sri Hanuman is an exception. His strength is incomparable. He is said to be the storehouse of immeasurable strength, shinny like a mountain of gold (ATULITA BALA DAMAM SWARNA SAILABHA DHEHAM). He has been the idol of strong people. Even in modern age, body builders establish a Hanuman Vyayama Sala (Hanuman Gym) or Maruthi Vyayama Sala (Maruthi Gym). He eliminated many demons. Jambumali, Aksha, Kalanemi, Mainavana etc., were the demons slain by him. Since his strength cannot be measured, he was described as the one with immeasurable strength (ATULITA BALA DAMAM).

Sri Hanuman is also bestowed with matching intelligence. He is described as the best among intelligent people and the first among the spiritual evolvers. (BUDHI matam varishtA, gynanena agraganyA)

Sri Rama himself recognized the intellectual brilliance of Sri Hanuman. Sri Rama recognized Sri Hanuman’s worth in their first meeting itself.

Sri Rama and Lakshmana reach the banks of Pampa, searching for Sita. Sugriva gets worried. Were they sent by his brother Vaali to kill him? Sugriva sends Sri Hanuman to find out. Sri Hanuman goes to Sri Rama and Lakshmana and puts a few questions to them. Sri Rama praises Sri Hanuman’s intelligent speech. Sri Madhava Charya explains that the word Hanumantha denotes only an intelligent person. Thus Sri Hanuman is an epitome of physical strength and intellectual capability.

There have been differences between Saivites (the devotees of Lord Siva) and Vaishanavites (the devotees of Lord Vishnu) in the past leading to great strife.

Many saints and poets tried to bring about harmony between the two sects. They proclaimed that in essence Siva was Vishnu and Vishnu was Siva; while Siva was the heart of Vishnu, Vishnu was the heart of Siva. Telugu Poets like Tikkana (One of the authors of Mahabharata in Telugu) and Nachana Somanatha dedicated their literacy works to Hariharanatha, the lord who is both Hari (Vishnu) and Hara (Siva). Both Saivites and Vaishanavites commonly worship Sri Hanuman.

Sri Hanuman is a devoted Vaishnava. He is recognized as the one born with the aspects of Siva. Sri Hanuman is the greatest devotee of Sri Rama (an incarnation of Lord Vishnu). Every hair follicle on Sri Hanuman’s body is said to chant Sri Rama’s name. Vaishnavism recognized the importance of service devotion (DASA BHAKTI). Sri Hanuman is great example of Dasa Bhakti. We find his idol installed in temples dedicated not only to Sri Rama but also to other incarnations of Lord Vishnu. Sri Hanuman is worshipped with many names. One of them is “OM RUDRA VEERYA SAMUDBHAVAAYA NAMAHA” (The one who is born with the aspect of Rudra). Sri Hanuman is an incarnation of Lord Siva (or Rudra). Panchamukha Anjaneya (Sri Hanuman or Anjaneya with five faces) is recognized as the complete incarnation of Sri Siva. Like Siva, Sri Panchamukha (Five faced) Hanuman has three eyes on each of his faces. Some Saivites temples also have the idols of Sri Hanuman.

Lord Vishnu is said to be fond of ornaments and adornment while Lord Siva is said to be fond of bathing (Abhishekham) (ALANKARA PRIYO VISHNU ABHISHEKA PRIYO SIVA). Sri Hanuman is described as the one fond of “Alankara” (Adornment) and “Abhisheka” (Bathing). Sri Hanuman grants many a boon, if bathed with the chanting of “Manyu Sukta”.

Sage Saunaka observed: “Where there is a Bhoga (Enjoyment), there is no Moksha (Bliss or Salvation) and vice versa. But those who worship Sri Hanuman are blessed with Bhoga and MOKSHA”. Is there any thing more a human being can aspire for?

Sage Parasara asserted that the worship of Lord Hanuman ensures happiness and prosperity.

In an ancient age named Radhantara Kalpa, there lived a Brahmin named Kasyapa. He was a Vedic scholar and a pious person. His wife Sadhya was a pious woman. Kasyapa and his wife went to Kailasa, the abode of Lord Siva, where Kasyapa performed a penance, bearing heat and cold. Kasyapa’s penance attracted the fire God “Agni” and the wind God “Vayu”, and they began providing him with food and material for worship. Lord Siva was pleased with the penance of Kasyapa. He appeared before Kasyapa in his fire faced form, along with his concert Parvathi. Lord Siva sought Kasyapa to seek any boom of the latter’s choice. Kasyapa who was overwhelmed with joy, said with folded hands: “Lord!, I want you to be born as my son”. The benevolent Siva said: “Yes. I shall be born to you as your son with the name of Hanuman”. Agni and Vayu who were present their sought Lord Siva to bless them with a similar boon. Lord Siva promised that he would become their son as well. Kasyapa reincarnated as Kesari, a vanara (monkey). His wife Sadhya took birth as Anjana, the daughter of sage Goutama and his wife Ahalya.

There was a demon by the name “ Gardhaba Nisvana”. He performed a great penance and Lord Siva was pleased with it. The demon sought a boon that no God or demon or yaksha should kill him. Siva granted the boon. Siva’s boon emboldened the demon Gardhaba Nisvana (the one who brays like a donkey). The demon used to bray very loudly killing the listeners. He tormented sages and disturbed their holy activities

Unable to bear the deeds of Gardhaba Nisvana, many sages and Indra (the Lord of heaven) went to complain Brahma, the creator of the universe. Brahma said that since the demon was a devotee of Lord Siva, it is better to seek Lord Siva’s advice. Lord Siva said that he couldn’t kill the demon devoted to him. The sages Indra, Brahma and Siva than went to Lord Maha Vishnu. Lord Vishnu assured them that he would kill the demon. Lord Siva interrupted: “It would be difficult to kill the demon Gardhaba Nisvana as he is protected by my grace”. Lord Vishnu replies: “The demon’s strength is diminishing, due to his misdeeds and I shall surely kill him”.

Lord Siva said emphatically: “It would be impossible to kill Gardhaba Nisvana. If you do kill him, I shall serve you”. Lord Vishnu replies: “If I don’t kill the demon, I shall become the servant of the Siva and stay at Kailasa it self”.

After these proclamations, Lord Vishnu once again took the form of Mohini, the celestial beauty. Lord Vishnu in his female form, entered the garden where Gardhaba Nisvana was resting, carrying a vessel filled with an intoxicating drink. The demon was attracted by Mohini and sought her to be with him. She sought him to drink the wine she was carrying as a prelude to their enjoyment. The demon started drinking and soon fell down, unconscious. Lord Vishnu left his form as Mohini and took the form of a Wolf and tore the abdomen of the Gardhaba Nisvana, killing him instantaneously.

Having lost his wager, Lord Siva got ready to serve Lord Vishnu. Lord Vishnu dissuaded Lord Siva, saying that their wagers were intended for the welfare of the universe. “You will serve me incarnated as a Kapi Veera (Monkey Hero) when I incarnate as Sri Rama in Treta Yuga”, asserted Lord Vishnu.

Thus Lord Siva incarnated as Sri Hanuman to serve Sri Rama, to fulfill his word to serve Lord Vishnu.

In Treta Yuga, there lived a Vanara Veera (Monkey Warrior) by name Kunjara. He was married to Vindhyavali. The couple was unhappy, as they had no children. With a view to get progeny, Kunjara set to perform a penance, worshipping Lord Siva. Lord Siva was pleased with the penance of Kunjara. When Kunjara sought progeny, Lord Siva said: “you are not destined to have children. But due to your good luck, you would get a foster daughter and your clan will be blessed through her progeny”. Having thus blessed Kunjara, Lord Siva disappeared. Kunjara told Vindhyavali of Lord Siva’s blessing and was eagerly waiting for his foster daughter.

Sage Gowtama and his wife Ahalya had two children – a son named Satananda and a daughter named Anjana. Gowtama cursed Ahalya, as she was duped by Indra and Surya (The sun God). Gowtama was worried about the upbringing of his young children.

Sage Narada visited Gowtama and told him: “O! sage no one can change destiny. You may not in position to bring your children up. You send your son to the philosopher king Janaka, so that your son can become Janaka’s state priest. There is a monkey warrior by name Kunjara. He is child less. Let your daughter Anjana become Kunjara’s foster daughter.” Sage Gowtama acted as advised by Sage Narada. Anjana became the foster daughter of Kunjara and was brought up fondly. As days went by she became a beautiful maiden.

There was a Kapi Veera of eminence in those days named Kesari, the monkey warrior helped the gods by slaying the demon known as “Samba Sadana”. He also helped the sages by killing two rogue elephants, Sankha and Sabala. The gods and sages wanted to suitably help Kesari, who was leading a life of celibacy. It was felt by them that Anjana would be the ideal wife of Kesari. They made Kesari to agree to get married. Then, they went to Kunjara and told him of Kesari. Thus, Kesari wed Anjana. They were a very happy couple.

As years passed by lack of progeny was bothering Kesari and Anjana. Anjana wanted to perform a penance, seeking children. She sought Kesari’s permission for her endeavor. He agreed. She took his leave as she was proceeding to perform penance, Sage Matanga appeared before her. Knowing of her resolve, he advised her to go to Vrishabhadri (the present Tirumala Hills) to perform penance. She used to take bath in Akasa Teertha and was worshipping the Almighty. The Wind God Vayu, used to give her a fruit every day. One day he dropped a special fruit in the hands of Anjana. It was no ordinary fruit for it contained the essence of the aspects of all Gods, passed on by Lord Siva to his consort Parvathi, who in turn gave it to the fire god Agni, from whom Vayu took it.

Anjana was not aware of the specialty of the particular fruit. As was her practice, she ate the fruit provided by Vayu. As a result she became pregnant. She was greatly worried as she was the devoted wife f her husband. She was ashamed as well. A terrible fear engulfed her.

A divine voice (Aakasa Vani) told Anjana: “ O! Anjana, your sanctity is intact. You have nothing to feel sad. By the Almighty’s grace, you are going to deliver a great person”.

Anjana narrated her experience to Kesari. The couple was very happy.

The birth of Sri Hanuman

It was the dasami (tenth) tithi in the dark half (Krishna Paksha) of the lunar month of Vaisakha. The star of the day was Purvabhadra, with Vaidhniti yoga. It was in that afternoon, Anjana delivered Sri Hanuman, in Karkataka lagna, at a very auspicious time.

Sri Hanuman was infact an incarnation of all Gods. Accordingly he took birth at a very auspicious time. He took birth decked in silk dress, diamond earrings, a golden YAJNPAVEETHA (sacred thread), diamond studded anklets, a kaupina (loin cloth) fixed to his skin. He had a mountain like body. He had broad shoulders. He had diamond crown and matching ornaments on the shoulders. He had auspicious signs on his soles. He had a huge tail and prominent cheeks.

He appeared as if he was an incarnation of Lord Vishnu, due to his luminescence.

To celebrate the birth of the divine child, the gods showered flowers. Divine drums started ringing in the Heavens. Gods and other celestial beings danced in happiness. Nature became very pleasant. There were pleasing winds. Sages who were involved in fire worship found good omens. Flowers started oozing honey and spread their aroma all round.

While the virtuous had pleasant experiences, the demons had unpleasant experiences. They encountered bad omens. Diamonds fixed on the crowns of the demons fell to ground. They experienced a great turbulence. Foetuses in the wombs of the demon women trembled.

The divine child born to the Anjana was called “Anjaneya”. As he took birth due to the kindness of VAYU, he was called Vayunandana, Pavanasuta, or Anilakumara (the son of Vayu). As he was born as an aspect of Lord Siva he was called Sankarasuta (Son of Sankara) and Parvathi nandana (Son of Parvathi).

He was also called Kesari Nandana (the son of Kesari). Since he took birth with Yajropavita (sacred thread), he was called Bala Brahmachari (the child celibate) He could verily be called with any divine name, as he is an incarnation of all that is divine.

Where did Sri Hanuman take birth?

It was at Tirumala. PURANAS and PARASARA SAMHITA support this opinion. It is stated in BRAHMANDA PURANA that since Anjana delivered a child through a great penance at the hill, the hill was blessed to be known as “Anjanadri”. Anjanadri indeed is one among the seven hills that make the Tirumala Hills.

Sri Hanuman went to Kishkinda, as per his mother’s advice, to become the minister of Sugriva. Sage Jabali performed penance at Sri Hanuman’s birthplace atop Tirumala and Sri Hanuman revealed himself at the spot. It is known as JAPALI HANUMATH KSHETRA. The spot is on the way to Akasa Ganga from Tirumala. It was in a very inhospitable state.

I (Annadanam Chidambara Sastri) made many representations to the endowments department of the government of Andhra Pradesh and the Tirumala Tirupathi Devasthanams authorities. It is heartening to note that the sacred spot is now easy to reach and worship. It is requested that those devotees who under take Hanumad Deeksha relinquish their deeksha at the sacred birthplace of Sri Hanuman atop Tirumala Hills. It would be only a matter of time before this sacred place gets renowned as a renowned Kshetra of Sri Hanuman. All devotees who undertake a pilgrimage of Tirumala must visit the sacred birthplace of Sri Hanuman.

Puranas differ on arriving at the birthday of Sri Hanuman. They mention CHAITRA BAHULA CHATURDASI, CHAITRA SUDDHA EKADASI, VAISKHA BAHULA DASAMI or MARGASIRA BAHULA DASAMI as per different Puranas. While some say it is a Saturday, others feel that the day was either a Tuesday or a Wednesday. VAISAKHA BAHULA DASAMI is recognized as the birthday of Sri Hanuman. VAISAKHA BAHULA DASAMI occurs in May. MARGASIRA SUDDHA TRAYODASI is observed as HANUMADVRATAM. It occurs in December. Some people observe the day as the birthday of Sri Hanuman.

A hymn in RIGVEDA proclaims: ----------. It indicates that the day on which the birth of the star of a god occurs has to be reckoned as the birthday of the god. Sri Hanuman’s birth star is PURVABHADRA. But his “Adhisthana” star is Swathi. The birth of the star of Sri Hanuman occurs on VAISHAKHA BAHULA DASAMI and the day has to be observed as his birthday.

It is appropriate to celebrate Sri Hanuman’s birthday in May.

How Sri Hanuman got his Name?

It was VAISAKHA BAHULA AMAVASYA (New Moon Day). Anjaneya was five days old. The divine child was feeling hungry. He asked his mother to feed him. She replied: “I will get you some ripe fruit. You can also look for any ripe fruit and eat them”. So saying, she left. Anjaneya looked up. It was about to dawn. The rising sun appeared to be a ripe red fruit. Anjaneya felt very happy. He spontaneously sprang into skies and caught hold of the rising sun. A solar eclipse was to occur on the particular new moon day. Rahu was just than moving to capture the sun. Rahu was astonished to see the capture of the sun by some one else. He went near Anjaneya and cautioned: “you… monkey boy, why are you grabbing the Sun – contrary to nature?”

Perhaps the black colored Rahu looked like a black colored fruit to Anjaneya. He wanted to grab Rahu as well. Rahu was terrified. He swiftly moved away and went to Devendra. Rahu told Devendra: “An extra ordinary boy is about to swallow the image of the Sun contrary to the established practice of my eclipsing the Sun. Stop the danger and let the established practice take place”.

Devendra left at once on his elephant Iravata. The white elephant attracted Anjaneya. He quickly moved towards it. Indra was astonished by the strength of the extra ordinary boy who was holding the sun. He threw his weapons, the Vajrayudha at Anjaneya. Anjaneya stopped it with a hair follicle. Angered Indra set the Brahmastra at the boy. Anjaneya pushed it aside with another hair follicle. All the gods were astonished. Brahma and other gods arrived at the scene and started to pray Anjaneya thus: “ Dear child of Anjana, one of valor, the one who took birth because of Parvathi and Parameswara, O great warrior, the one with great strength and powers, you have taken birth to benefit human beings, gods and sages. O Anjaneya, you have taken birth as the son of Vayu who provides life to the World. Since you have grabbed the Sun, all sacred activities including those prescribed by the Vedas, have come to a halt. So please leave the Sun”.

On hearing the prayer, Anjaneya released the Sun. Indra who was looking at the astonishing event was enraged as Anjaneya belittled the Vajrayudha. He wanted to have the upper hand. He noticed that Anjaneya was distracted. Using the opportunity he struck at Anjaneya’s jaw with the Vajrayudha. Anjaneya fainted and fell on the rock ground. His jaw area became blood red. Vayu saw the plight of his dear child.

Vayu was pained. His pain led to anger. He withdrew the life winds from all living beings and nature and remained motionless. With the withdrawing of the wind, all life activities of the Universe came to a halt. All the celestial beings, sages and Gods including Devendra and the trinity came to Vayu. The Gods realized that Vayu had to be pleased to save the Universe. Brahma sprinkled holy water from his kamandala on Anjaneya, to awaken the boy. Anjaneya awakened. Brahma wanted all the Gods to bless Anjaneya and grant him boons to pacify and please Vayu deva. The gods bestowed special and unique boons to Anjaneya. Such boons were never given to any one in the past. The boons bestowed on Anjaneya included Longevity, strength, valor, health, piety, intellect, knowledge, gift of good speech, compassion, bravery, equanimity, devotion to Lord Vishnu, ability to bear any onslaught, celibacy, ability to withstand attack by any divine or demonic arms and many others. Indra asserted that Anjaneya would not be slain by the Vajrayudha. Since Anjaneya was bestowed with strong jaws, which with stood the blow of the Vajrayudha, Indra said that the boy would be known as HANUMANTHA. Thus Anjaneya came to known as HANUMANTHA.

We have already noted that Madhavacharya explained the word Hanumantha as the name of one who is “Gnani”.

Chanting the name of Hanumantha results in many a boon.

Sri Hanuman’s education and Marriage

The boons granted by the gods made Hanuman invincible. The monkey child became uncontrollable. He became very mischievous. His pranks irritated many. He did not spare the sages even. He would pounce on them and tear their dress. He would throw fruit and leaves, perched atop trees. They bore with him patiently being aware of his future. One day a sage was very much disturbed by Hanumantha. The sage went into a rage and cursed Hanumantha: “ May you forget your strength with which you have caused us so much of pain”. The curse changed the life of Hanuman altogether. He became very calm and inert. The change pained the sages. They altered the curse on him. They blessed him thus: “If any one reminds you of your strength, you would recognize your strength and abilities and succeed”.

This boon chastened Hanumantha. He became a well-behaved child and an epitome of virtuousness.

Hanuman was growing older. His mother told him: “Son! It is time to get educated. There is no better teacher than Surya, the Sun god, who dispels all darkness. Go to him and gain knowledge.”

Even though he was omnipotent, Hanuman obeyed his mother. He reached the Surya Mandala and humbly prayed the Sun god: “O! Surya Deva, I want to learn Vedas, Vedangas, and Upangas from you. Please teach me.” Surya replied: “O! Boy of Anjana, I am always on the move, as ordained by Almighty, how can I teach you? ”

Hanuman was angered. He blocked the path of Surya. Surya pacified Hanuman. He said: “I have no objection to teach you. But you have to find a way to learn”.

Hanuman stood facing the sun and started walking backwards. Surya was moving forward and was teaching Hanuman. Lord Siva is said to know all and Hanuman, who is Lord Siva’s incarnation, proved to be one who knows all as well. With in a week of his education, he astonished Surya. Surya praised Hanuman. Hanuman wanted to continue his education. Instead of walking backward, he put one foot on the rising hill and the other one on the setting hill to face the Sun god. Hanuman’s interest and devotion pleased the Sun god. Surya taught all that is to be taught to Hanuman.

Surya was married to Sanjana, a daughter of Viswakarma. Sanjana was devoted wife but was unable to bear the heat emanating from the Sun’s rays. She was suffering with anguish. Her mother noticed the daughter’s plight and sought to know as to what the problem was. Sanjana explained her problem to her mother. Her mother in turn told Viswakarma of Sanjana’s problem. Viswakarma told Surya that he would polish off some of the luminescence of Surya. Surya agreed. Viswakarma was able to polish off some luminescence of his son-in-law. The luminescence thus separated took the form of young woman. Her beauty and grace astonished even gods. Indra wanted to know as to who would marry that shinning brilliant young women. Brahma thought for a while and replied: “Hanuman who is essence of Lord Siva’s fiery power will marry the young woman. Since Hanuman tried to grab the ever glowing Sun god, he alone can bear this glowing young woman”.

Surya remembered Brahma’s utterance. By than Hanuman’s education was complete. He was ready to graduate. He bowed to Lord Surya and said: “O! My divine teacher! Thanks to you I am educated now. I would like to take your leave now. I would like to offer you an appropriate fee as Guru Dakshina. Kindly order me”.

Surya immediately replied: “O Hanuman, you are the incarnation of Lord Siva who bore the poisonous HAALAAHALA to save the universe when the ocean was churned. You are also son of Agni, the fire god. Viswakarma separated a part of my luminescence and the world is unable to bear it. You are the only one who can bear it. So I want to offer you my daughter Suvarchala formed from my ‘VARCHAS’ (luminescence), in marriage. Marry my daughter. Since husband is the one who is to bear, you also bear my ‘Suvarchas’ by marrying Suvarchala. Your marrying her shall be my Guru Dakshina”.

Hanuman listened to his teacher and replied politely: “O Lord! I have decided to follow Brahmacharya through out my life. How can I marry?” Surya replied: “O Hanuman, this Suvarchala is a divine one, Ayonija. She would be a devoted wife. I am giving you the boon that you would still be a Brahmachari even after marriage. You would continue to be a Prajapatya Brahmachari. Your marriage is only for the welfare of the Universe and it would not affect your chosen course of celibacy. You were a born Brahmachari with a Yajnopavita (Sacred thread). Brahmacharya will be your eternal pursuit. Since you are going to be a Brahma in future, Suvarchala will then occupy the place of Vani”.

Hanuman obeyed his preceptor’s advice. Surya presented Suvarchala to Hanuman. It is stated in PARASARA SAMHITA, that Surya offered his daughter Suvarchala in marriage on JYESTHA SUDDHA DASAMI. It was a Wednesday under the star UTTARA. Those who respect tradition, even to this day, observe “HANUMAT KALYANAM” (Hanuman’s Marriage) on JYESTHA SUDDHA DASAMI day.

Sri Hanuman’s First Meeting with Sri Rama

On the completion of his education, Hanuman prayed his mother to advise him on his future course of action. She was pleased with her son’s good intentions. She said: “Son! I am the daughter of Ahalya and sage Gowtama. My mother who was duped by Indra and Surya bore two sons. My father, who knew the truth, threw the children into a river and cursed them to be monkey shaped. The cursed duos are Vali and Sugriva. Vali is born due to Indra and Sugriva is born due to Surya. Both are my brothers. Sugriva is pious. Vali has misunderstood Sugriva and took away Sugriva’s wife. Vali is following an evil path and he is intending to kill Sugriva. You go to Sugriva and be his minister and saviour. Even though my two brothers are at logger heads, you don’t fight with Vali”. She added further: “My child! In your call of duty, you would meet your Lord. You would recognize him at once, as his very sight would induce inexplicable feeling in you. You serve him and fulfill your life mission”.

Devoted son that he was, Hanuman prostrated at the feet of his mother and sought her blessings to succeed in his future endeavours. Anjana bade a tearful but resolute fare well to her son.

Anjana’s advice set Anjaneya on his own mission, the mission of his Lord and the mission of his teacher Surya. Since Sugriva was Surya’s progeny, serving Sugriva was like serving his Guru. As advised by his mother, Anjaneya became Sugriva’s minister.

Ravana abducted Sita. Sri Rama and Lakshmana set in search of her. They saw Jatayu, who was about to die. Jatayu told them of Ravana’s misdeed. He informed that Ravana traveled south. Accordingly Sri Rama and Lakshmana traveled south and reached the banks of river Pampa. It was than Sugriva saw them. He thought: “were they sent by Vali?” He was worried. He shared his worry with Hanuman. Hanuman tried to reason with Sugriva. He said: “They do not appear to be dangerous. Further Vali or his followers cannot come to our place. You are suffering from the ever wavering attitude peculiar to the monkey race”. Sugriva was restless. He wanted Hanuman to go to the two strangers, in the guise of a mendicant.

The strangers Sri Rama and Lakshmana were GRUHASTHAS (married men). Hanuman was in the guise of a mendicant. As per established practice, the married men must pay respects to a mendicant, but not other wise. Contrary to tradition, Hanuman, who was in the guise of mendicant paid his respects to Sri Rama and Lakshmana, by folding his hands in a NAMASKARA.

The very sight of Sri Rama made Hanuman very happy. He was experiencing strange feelings of devotion. He at once recalled his mother’s words. Hanuman recognized his Lord in Sri Rama.

He started to speak: “Great men! You are dressed like sages, but wear swords, bows and arrows. Your shoulders suggest that they deserve royal insignia. Please tell me who are you. I am born to a Vanara Veera by name Kesari and his wife Anjana through the blessings of Vayu Deva, the wind god. My name is Hanumantha. I am a follower of Sugriva”. After telling everything about himself, Hanuman proclaims: “I have spoken so much and you don’t respond”.

Hanuman’s words astonish Sri Rama. He shares his astonishment with Lakshmana when he says: “Lakshmana, only a person well versed in four Vedas alone can talk like this. He could not have spoken so well, if he were not a scholar in the nine types of grammar. Who is this great person?”

Thus Sri Rama praises Hanuman’s capabilities in their very first meeting. That is why Anjaneya gained popularity as ATHI VAKRA NIPOORNAHA KAPIHI - the kapi who is the great exponent of speech.

Beginning the service of Sri Rama

Hanuman listened to the Sri Rama in rapt attention. When he knew that Sri Rama came in search of Sita, Hanuman thought that Sugriva should forge a friendship with Sri Rama. He carried Sri Rama and Lakshmana on his shoulders and reached RUSHYAMUKA PARVATA, the hill abode of Sugriva. He made them seated comfortably and went to Sugriva. He told Sugriva everything he learnt about Sri Rama. Sugriva accepted Hanuman’s advice. He went to Sri Rama and politely welcomed him. Hanuman made proper seating arrangements for them with leaves and branches of trees.

Sri Rama and Sugriva exchanged notes. Sugriva offered to serve Sri Rama. He said: “Sri Rama, from now you will be my master and the master of my followers. All of us would search for your wife”. Sri Rama assured Sugriva that he would help the latter. Hanuman churned the fire sticks and started a fire. Sri Rama and Sugriva entered into a bond of friendship with fire god as witness. Thus the NARADHIPA (The king of men) and the VANARADHIPA (The king of monkeys) were brought together by Hanuman.

As he was talking to Sri Rama, Sugriva remembered of a bundle of ornaments, which fell before the Vanaras, a few days earlier. Hanuman shows the bundle to Sri Rama and Lakshmana. They recognize the ornaments as belonging to Sita. Sri Rama’s anguish increases. Sugriva assures Sri Rama that he would search for Sita and unite her with the Lord.

Sri Rama, the epitome of Dharma slew Vali as per his promise. Tara, Vali’s wife was greatly dedicated to her husband. She was bitterly crying for her husband. Hanuman did not want Tara to curse Sugriva, to ensure that the purpose of Dharma was not defeated. He endeavors to pacify Tara. With great foresight, he gains her confidence and advises her to act with fortitude for the sake of her son Angada. Tara relents. With his great ability of precise speech, Hanuman saves Vanaras.

Sugriva was crowned as the king of Vanaras. As he was bound by his filial dictate of residing in the forests, Sri Rama did not attend the coronation of Sugriva. He stays in a cave in the PRASRAVANA hills. Sugriva, who had a very difficult time when Vali was alive, was tempted to taste the pleasures of life. As it was rainy season, Sri Rama allowed Sugriva to enjoy. Even after the rainy season, Sugriva continued to be indifferent to his promise to Sri Rama. Hanuman was disturbed. He went to Sugriva to advise. He said: “Sri Rama fulfilled his promise to kill Vali. You have forgotten his help. You cannot be indifferent. If Sri Rama gets angry, no one can save us”.

Hanuman’s advice prompted Sugriva to call Neela. He ordered Neela to send word to Vanaras from all over. Having ordered Neela, Sugriva continued to indulge in pleasures.

The indifference of Sugriva vanished the moment he learnt of the visit of Lakshmana, sent by Sri Rama to remind Sugriva. Lakshmana was seething with anger. Sugriva humbly submitted to forgive his folly. He went to Sri Rama along with his followers and promised him of immediate action.

The Vanaras from all over congregated at KISHKINDA. Sugriva drew plans to search for Sita. It was decided that Hanuman should go south along with Angada, Neela and Jambavanta. Sugriva provided description of different areas to his followers. He had a special advice for Anjaneya: “Hanuman, you are bestowed with great physical strength and rare intellect. You know how to behave properly in different situations. You are also very virtuous. You would definitely achieve the mission.”

Sri Rama was assessing the capabilities of Hanuman ever since he met the latter. He observed Sugriva praise Hanuman. Since Ravana traveled southwards, Lanka was certainly in that direction. Sri Rama recognized Hanuman’s ability to achieve. He handed over his ring, which was imprinted, with his name to Hanuman. Hanuman took Sri Rama’s ring with great reverence. He took leave from Sri Rama, Lakshmana and Sugriva and departed to search Sita.

JAYA SRI RAM

History of Bharatanatyam

2012-04-25T06:19:00.000-07:00

“THIS DANCE IS A METAPHOR FOR THE BELIEF THAT LIFE IS ESSENTIALLY A DYNAMIC BALANCING OF GOOD AND BAD, WHERE OPPOSITES ARE INTERDEPENDENT.”

Bharatanatyam is a traditional dance-form known for its grace , purity, tenderness and sculpturesque poses. Today it is one of the most popular and widely performed dance style and its practiced by male and female dancers all over India and abroad.

The origin and antiquity of Indian classic dance form Bharatanatyam can be traced back to the Vedas and to the figure of the dancing girl in Mohen-jo-Daro.The sculpture evidences from the 5 th century onwards reveal various changes and development. It has its roots in Tamilnadu, a state of Southern India.

The word Bharata some believe ,signifies the author of the famous Sanskrit treatise on the stagecraft, called Nataya shastra, and the word Bharatanatyam is sometimes given a folk etymology as follows: BHA – for bhava ,abhinaya or expressions,

RA – for melody or raga,

TA – for talam or rhythm.

In ancient literary Tamil work dance was called Aadal, Koothu, Chinnamelam, Dasi Aatam, Sadir and Nautch. It is only today in the recent dacades that the dance form has come to be known as Bharatanatyam.

Bharatanatyam as a dance form and music set to it are deeply grounded in Bhakti(devotion).Bharatanatyam , it is said, is the embodiment of music in visual form, a ceremony, and an act of devotion .Dance and music its unseparable forms; only with Sangeetam (words or syllables set to raga or melody) can dance be conceptualized. Bharatanatyam has three distinct elements to it: Nritta (pure dance), Natya (mime, or dramatic aspect), and Nritya (combination of Nritta and Natya).

HISTORY AND DEVELOPMENT OF BHARATANATYAM.

The history of Indian dance can be categorized under three heads, namely prehistoric, medieval and modern based on its period. The PREHISTORIC period can be traced to ancient cave paintings, engravings, older civilization, Vedic references. The MEDIEVAL period ranged from 2 nd century BC trough 9 th century A.D. Wherein we get references about dancing from monuments of ancient dynasties, Buddist sthupas, caves of Ellora and temples in various parts of India from Kashmir to Kanyakumari. These temples contain sculptures of dancers of different dance forms. The MODERN period or the last phase of the period covered from 10 th century

A.D to present time. This period witnessed the development and growth of this art to a great extent towards regional, architectural, sculptural, pictorial and musical areas.

The different styles of classical Indian dances were practiced and nurtured by artists and dancers of different periods belonging to different regions, tribes and castes. The hindrances from political and foreign invasions has influenced each dance form. Each style developed as different system or tradition of different regions.

The British were also not very much interested in the upheaval of these classical dances, music and other arts. Further they denied permission to present these in temples deities. This led to the decline in status and morality. The prohibition of the presentation of these art forms in public places and temples and also amongst the high class society circles led to decline these divine art forms. However by the passage of time everything was revived to that extent that these divine forms started to get recognition. The interest in dance was developed as a part of reviving and building up the glorious culture and heritage of India.

DEVADASIS

The term “Devadasi” originally described a Hindu religious practice in which girls were “married” to a deity. In addition to taking care of the temple, they learned and practiced Bharatanatyam and other classical Indian arts traditions, and enjoyed a high social status. The institution of Devadasis evolved in the context of temple rituals. The temple dancers dedicated themselves to the service of God through their music and dance .The dance were known as “ Devaradiyar”(servants of God).

The dancers were of three types :

Devadasi- who danced in front of the deity or in the temple premises during festivals.

Rajadasi- who danced in the courts for the kings.

Alankaradasi- who danced at the weddings.

Dasi community, gradually suffered a slow death and almost became extinct under the British rue from 1857, due to lack of patronage and political upheaval.

During this period, Devadasis were engulfed by insecurity. Many of thembacame victims of poverty. There was a change in their code and conduct, which led to a decline in their moral values.

The lack of royal patronage coupled with their own increasing economic difficulties devalued the very basic ideas of the Devadasi concept and eroded the moral fabric. With the result that Devadasis, in popular parlance, came to be ragrarded as mere courtesans, to satisfy the rich and powerful rather than an artiste in the true sense of the term.

However, there were many others who were educated and maintained their moral integrity. They were able to instil Bhakti (devotion) and ethical values in the hearts of the people, through their music and dance. Yet, the general impression created in the minds of the people about Devadasis, made society look down upon the dancers and the very dance form itself.

The outcome was that in 1930 in Madras, Dr. Muthulakshmi Reddy, who was herself belonged to the Dasi community, along with other social reformers, extended support of the Government to put an end to the Devadasi system.

SHIVA NATARAJA (KING OF DANCERS)

Lord Nataraja is considered to be the God of dance in Hindu mythology. His dancing image, in the Tandava form, is the starting point of all creation. To the dancer the four arms of the Nataraja are a depiction of dance movement in an immovable and static medium. The mystique of the arms and legs of the figure has a cosmological significance as the dance is taken as merely a human representation of a cosmic fact. In the Nataraja image the frontal palm of the right hand, which is lifted and slightly bent, represents security (Abhaya) to devotees. The left hand, which is thrown across the body with the fingers pointing downwards, indicates the feet of the Lord as the refuge of devotees. The upraised left foot represents the blessing bestowed by the Lord. In the right upper hand Shiva carries a small drum representing the creative sound, which began the universe, and in the other hand he has a fire, which is symbolic of light and therefore destruction of ignorance. Under the right foot is a dwarf, which signifies triumph over evil. Encapsulated in this figure of the Dancing Lord is the entire function of Shiva as the creator, preserver and destroyer. This dance is a metaphor for the belief that life is essentially a dynamic balancing of good and bad, where opposites are interdependent. The dance of Shiva is the dance of life.

MODERN REBIRTH OF BHARATANATYAM

Krishna Iyer was one of those who raised the social status of Bharatanatyam . Rukmini Devi Arundale was also instrumental in modifying mainly the pandanallur style of Bharatanayam and bringing it to attention of the west. She raised Bharatanatyam to a puritan art form, divorced from its recently controversial past by “removing objectionable elements”(mostly erotic elements) from the pandanallur style, which was publicly criticized by representatives of the traditional Devadasi culture.

Having studied Bharatanatyam for three years, in 1936 Rukmini Devi Arundale founded the college of fine arts “ Kalakshetra” in Madras , South India , to teach it and to promote other studies in Indian music and art. She was one of the firs teachers to instruct a few men to perform the dance. The dance at that time was exclusively performed y women, while men, called Nattuvanars (conductors who would play the cymbal, sometimes leading vocal support or accompanists of the dancer), had only been teaching without actually performing it.

At present, Bharatanatyam recitals are usually not performed inside the temple shrine but outside it, and even outside the temple compounds at various festivals. Most contemporary performances are given on the stage with live orchestra .

In popular culture, the classical dance form of Bharatanatyam has been exposed largely through depiction in popular movies, audio, and worldwide performances.

PRADOSHA PURANAM

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Pradosha pooja is one of the most sacred and important according to PRADOSHA PURANA.

Once the gods (Devas) and the demons (Asuras) were churning the milky ocean with the help of Vasuki, the serpent king, hoping to extract amrtam (nectar) from the Kseerabthi (milk ocean). Vasuki who was employed as a rope for churning, endured severe abrasions and strangulation. Thereupon, she spewed halahalam, a potent dark poison capable of destroying the worlds. Threatened by the scorching venom, the celestials fled in great horror. Brahma took to His heels. Vishnu’s bluish body darkened further. Indra could not be seen. Agni, the fire god, could not bear the raging heat. Yama ran amuck in all directions. Varuna became unconscious, Kubera fled. Hosts of siddhas, Caranas, Gandharvas, Yakshas and Maharshis went to Kailasa and sought the Lord’s feet as refuge.

God Shiva was moved with pity at their plight and was overcome with compassion by their prayers. Soon He bade Sundara for a prompt intervention, who then rushed to the ocean, collected the all-pervasive poison and holding it in his hand as a small jambu fruit, returned to Kailasa. The Lord became exceedingly happy after seeing it. He showed it to Girija and gave the title ‘Halahala’ to Sundara, who thenceforth came to be known as Halahala Sundara. Thereupon, the Lord accepted the Halahala pellet from his hand and, with the loving permission of Universal Mother, swallowed it. By goddessUma’s command, the pellet froze in the Lord’s throat, painting it blue and becoming an embellishment, gave Him the name NilakanTa. [It is also a common practice for womanhood to worship Goddess Parvathi for long life of Husbands as She is having ‘Maangalya Baagyam’ and could turn the poison into nectar].

On Trayodhasi(thirteenth moon day) they realised their sin of not praying the God and pleaded for forgiveness. The pleased graceful Lord Shiva forgave them and danced between the horns of the Nandhi (Holy Bull). That time is called Pradhosham. Whoever Prays Lord Shiva in that time, Lord Shiva fulfills their wishes and give them mukthi. Anoint Lord Shiva with Love, He would give Himself!

Among the poojas performed by Shaivites to the Graceful Lord Shiva. In Shukla Paksha (15 moon days from new moon to full moon) and Krishna Paksha (15 moon days from full moon to new moon) the evening of the Trayodasi (thirteenth moon day) between 4.30 pm to 6.00 p.m. is called "Pradosham". It comes once in fifteen moon days. Pradosha time is to Pray Lord Shiva and invoke His Blessings. Praying in this time will free us from sins and gives Moksha (hence the name Pradosha). During Pradosha time, a special type of circumambulating called ("Somasutra Pradakshinam) which is elaborated in this site separately.
During Prodhosha time anointing (Abhishekam) the Shiva deity with the Following is considered fruitful.
ABISHEKA NAME ITS EFFECTS
PANCHAGAVYAM -Removes all sings of mankind
PANCHAMRUTHAM -Gives wealth
GHEE -Gives Moksha state
MILK -Gives long life
CURD -Gives Good Children
HONEY -Melodious voice
RICE POWDER -Frees from debts
SUGAR CANE JUICE -Gives good health and removes enmity
LIME JUICE -Removes fear of death
TENDER COCONUT JUICE -Gives enjoyment and full
satisfaction in life
COOCKED RICE (ANNAM)-Gives Majestic life
SANDAL PASTE -Gives Lakshmi's Grace
SUGAR -Removes enmity

Somasuthra Pradakshinam is a unique way of circumambulating the GOD.

First saluting the Rishabha Devar (Holy Bull or Nandi) go anti-clockwise and salute Chandishwarar (not crossing the Gomukhi). Now return in the clockwise manner salute Rishabham and continue clockwise till the Gomukhi (not to cross it again). Then return in anti-clockwise direction salute the Rishabham again and proceed towards chaNdIshar. From there return back clockwise without worshiping Rishabham and reach the Gomukhi. Finally return back anticlockwise from there to salute Rishabham and continue to Chandishwarar and return back to Rishabham and worship the Shiva Lingam (at the altar) by viewing through the space between the two horns of the Holy Bull. This is one Pradakshinam. Three such times Pradakshinam to be done. If you carefully observe the curve traced by doing the pradakshinam is very similar to the periphery of the crescent. Hence this way of circumambulating is called Somasutra Pradakshinam.

During the pradhosham time Somasootra Pradakshinam is the recommended way of circumambulating the God. In many of the temples this is followed always. A point to note here is that the gomukhi is never crossed. gomukhi is the place where the water after anointing (abhiSheka theertham) would be flowing northwards out. By doing this way of Pradakshinam one does not step over this holy water.

As per the above marked symbols this Pradakshinams is to be done. First saluting the R^iShabha devar (Holy Bull) go anti-clockwise and salute chaNdIshar (not crossing the Gomukhi). Now return in the clockwise manner salute VruShabham and continue clockwise till the Gomukhi (not cross it again). Then return in anti-clockwise direction salute the RiShabham again and proceed towards Chadeeshar. From there return back clockwise without worshiping Rishabham and reach the Gomukhi. Finally return back anti-clockwise from there to salute Rishabham and continue to chandIshar and return back to Rishabham and worship the Shiva Lingam (at the altar) by viewing through the space between the two horns of the Holy Bull. This is one Pradakshinam. Three such times Pradakshinam is to be performed.

If you carefully observe the curve traced by doing the Pradakshinam is very similar to the periphery of the crescent. Hence this way of circumambulating is called Somasutra Pradakshinam.

THE LEGEND OF SHIVA LINGA

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The Legend of Shivalinga, types of Shiva Lingams, significance of worshipping, Aroopa-Roopa forms etc.

The legend of Shiva Linga or Lingodbhavamurthy is deeply related to Mahashivaratri. The legend narrates the story of vain search by Brahma and Vishnu to discover the Aadi (beginning) and the Antha (end) of Lord Shiva. The legend thus proves the supremacy of Lord Mahadeva over other Hindu Gods and explains why Shiva Lingam is believed to be one of the most potent emblems in Hindu beliefs. The story is stated in the three of the puranas - the Kurma Purana, the Vayu Purana and Shiva Purana.

THE LEGEND OF SHIVA LINGA

According to Puranas, once the other two of the triads of Hindu Gods, Brahma and Vishnu were fighting over each other’s prowess. Horrified at the intensity of the battle, the other gods asked Shiva to intervene. To make them realize the futility of their fight, Lord Shiva assumed the form of a flaming Linga in between Brahma and Vishnu and challenged both of them by asking them to measure the gigantic Linga (phallic symbol of Lord Shiva).

Awestruck by its magnitude, Brahma and Vishnu decided to find one end each to establish supremacy over the other. Lord Brahma took the form of a swan and went upwards while Lord Vishnu assumed the form of Varaha - a boar and went into the earth towards nether land. Both searched for thousands of miles but neither could find the end.

On his journey upward, Brahma came across Ketaki flower. Exhausted and bewildered with his search to find the uppermost limit of fiery column, Brahma made Ketaki assent to lie that he had seen the top of the column where the flower had previously resided. Accompanied by his accomplice, Brahma confronted Vishnu and asserted that he had indeed discovered the origin of the cosmic column.

At this point, the central part of the pillar split open and Shiva revealed himself in His full glory. Overawed, both Brahma and Vishnu bowed before him accepted lord Shiva’s supremacy. Lord Shiva also explained to Brahma and Vishnu that both of them were born out of him and that the three were then separated out into three different aspects of divinity.

However, Lord Shiva was angry with Brahma for making a false claim. The Lord cursed Brahma that no one would ever pray to him. (This legend explains why there is hardly any Brahma temple of significance in India.) Lord Shiva also punished the Ketaki flower for testifying falsely and banned her from being used as an offering for any worship.

Since it was on the 14th day in the dark fortnight of the month of Phalguna that Shiva first manifested himself in the form of a Linga, the day is extremely auspicious and is celebrated as Mahashivaratri - the grand night of Shiva.

VARIOUS TYPES OF SHIVALINGAMs

Shivalinga worship is ancient, original, prehistoric and not merely an abstract symbol. Many Saints and Heroes in Puranas worshipped Lingam made out of Clay, metal, copper, iron, silver, gold, mud, stone, precious gems, wood, butter, ice, earth or transitory materials such as made out of flowing river., and invoked Lord Shiva into it. We read from scriptures Arjuna fashioned a Shiva Lingam made out of clay. A transitory Shivalingam may be made of twelve different materials, such as sand, rice, cooked food, river clay, cow dung, butter, rudraksha seeds, ashes, sadalwood, darbha grass, a flower garland or molasses. This sends the message that God can be invoked and worshipped in any convenient form; the form is irrelevant, but the divine power that it represents is important. Legend talks about Parvati fashioned a Shiva Lingam to worship the Lord in Kanchipuram, while Lord Rama, due to delay by Lord Hanuman who was summoned to bring Shiva Lingams from Himalayas, made Shivalingam in sand and worshipped at Rameshwaram. This is known as Prithvilingam, denoting the primordial element earth.

Some of the Shivalingams are Swayambus, appeared on its own, some of them are untouched by a chisel; there are rare Shivalingams in Pallava period bearing several stripes shaped, witnessed at Kailasanatha temple at Kanchipuram. As you may be aware, Shivalingam is generally circular based, a quadrangular receptacle. The pedestal is shrewdly shaped to drain off the water when ablutions are performed. This is the only God whose Form and Formless appear together. Learned indicate that the bottle portion of the pedestal represents Brahma Swaroopam, the middle portion represents Vishnu while the upper portion or the cylindrical one represent Shiva. Images are also sometimes carved rarely, such is one Kathmandu Pashupathinath temple.

Lord Murugan

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Lord Murugan is more popular in South India compared to other parts of India. Like most Hindu deities, He is known by many other names, including Senthil, Saravana, Karttikeya, Arumugam, Kumara, Guha, Skanda. He is the God of war and the patron deity of the Tamil Nadu. According to the Tamil devotional work, Thiruppugazh, "Murugan never hesitates to come to the aid of a devotee when called upon in piety or distress".

'Murugu' means 'beauty'; hence 'Murugan' means 'Beautiful one'. Where there is beauty, love shines; where there is love, truth sparkles. When we seek the Truth, we get liberated.

It is said that Lord Muruga taught the Indian language Tamil to Saint Agasthiar. Lord Muruga Himself sat as the leader for the academy of poets (Tamil Sangam) in Madurai (Tamil Nadu) and the language flourished as a result.

As Muruga is worshipped predominantly in South India, many of his names are of Tamil origin. These include Senthil, the red or formidable one; Arumuga, the six-faced one; Guha and Maal-Marugan, the nephew of Vishnu.

It is written in Kanda Puranam that Saint Vasistha has said that if one worships Lord Muruga on Friday and fasts on that day, all his wishes will get fulfilled. Lord Muruga was brought up by Karthigai maids. By worshipping Him on the Karthigai star day and observing a fast, one's problems will be removed and one will be liberated. This was a wish granted by Lord Shiva Himself to the Karthigai maids.

History of Lord Muruga's birth

Lord Shiva and Goddess Parvati's marriage is said to be knowledge and grace joined together to give Bliss, i.e., Lord Muruga. All the deities went to Lord Shiva and pleaded Him to do something as they could not tolerate the demon Soorapadman's cruelty. Lord Shiva took a form along with six faces (i.e.,Sathyojatham, Vamadevam, Thathpurusham, Eesanam, Aghoram and Atho).

From the third eye of each face, a fire spark came out. Lord Shiva asked Vayudevan (God of wind) and Agnidevan (God of fire) to take the six fire sparks to the Ganges River. Later Ganga (the Name of the Ganges River deity) took them to Sarvana pond. The six fire sparks became six beautiful babies on six red lotus flowers. When Goddess Parvati hugged them together, they joined to become one form with six faces, twelve hands and was named Skandan.

He performed several divine acts (leelas) when He was young. When Soorapadman's cruelty went to an extreme, Lord Shiva thought it was time for his destruction. He gave the eleven Rudras eleven weapons, and Parvathi gave the Vel weapon to Lord Muruga for the war.This symbolizes penetrating spiritual knowledge.

Lord Muruga stayed in Thiruchendur with His army fought and destroyed Soorapadman and his brothers.Soorapdman took the form of a big mango tree. Lord Muruga's spear split the tree and one part became a peacock and the other became a cock. Lord Muruga took the peacock as His vehicle and the cock as His flag. Soorpadman was so cruel, yet he still reached such a good state -- to always be beside the Lord. Imagine what kind of state Lord Muruga's devotees would get!

History of the Palani Murugan Temple

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Palani has been mentioned in Tamil Sangam literature as "Podhini", which came to be called as Palani later. This temple is situated in Palani Town and a Taluk in Dindigul District. It is an ancient and very big temple getting a large income among all the temples in TamilNadu. This temple is one among the Six Padaiveedus (abode) of Lord Muruga.that is the third Padaiveedu namely Arulmigu Thiruvaavinankudi temple which is one of the subtemples of this temple. Many "Siddhas" are said to have lived in this region. The idol of Palani Andavar is said to have been made of "Navapashanam" by Siddhar Bogar. Thai Poosam and Panguni Uthiram are very famous festivals and a large number of devotees are coming here for those festivals. 38 sub-temples are attached with this temple. It belongs to 9th century and the king namely Cheraman Peruman constructed this temple. As per the historical records the main Deity Arulmigu Palaniandavar idol is consisted of Navapashanam, ie a combination of 9 poisonous herbals mixed in a proportion to give a high medicinal power to cure the diseases of immunity and it was designed and made up by a siddar named Bohar.

The Thiruvaavinankudi temple (Adhi) is said to be the temple in Adivaram. Lord muruga, stayed for a while and went up the hill. so both the hill temple and Thiruvaavinankudi are considered to be the places of sancity.

Height of the Hill Temple : 50 M

Total no. of Steps : 693

Direction the Temple : Towards WEST

Pragaram around the Hill(Giriveethi) : 2.4 KM

Mythology

Sage Narada once visited the celestial court of Lord Shiva at Mount Kailash to present to Him a fruit, the gyana-pazham (literally, the fruit of knowledge), that held in it the elixir of wisdom.

Upon Lord Shiva expressing his intention of dividing the fruit between his two sons, Ganesha and Karthikeya, the Sage counselled Him against cutting it. There at, He decided to award it to which ever of his two sons first circled the world thrice. Accepting the challenge, the Lord Karthikeya started his journey around the globe on his sacred bird, the peacock.

However, Lord Ganesha, who surmised that the world was no more than his parents Shiva and Shakti, circumambulated them. Pleased with their son's discernment, Lord Shiva awarded the fruit to Lord Ganesha. When the Lord Subrahmanya returned, he was furious to learn that his efforts had been in vain. In deep dudgeon, he decided to leave Mount Kailash, and take up his abode in a place where the land and people would be unequivocally his and for him. Thus, it was that He came to what is today known as Palani, a name derived from the manner of His Parents trying to mollify him and prevail upon him to return to Kailash - Gnana Pazham Nee appa (Tamil for "You are the fruit of wisdom sire") and thus, implying that being the embodiment of wisdom, he had no need for the fruit. Thus, being the abode of wisdom, the place took on its master's name - Pazham Nee or Pazhani, anglicised as Palani.

Navapashanam

The icon made by siddha Bhogar by combining nine poisonous substances (Navapashanam). The deity of Palani is known as Dandayudhapani Swami, The Lord having the Staff in his Hand. The deity at the sanctum sanctorum is made out of an amalgam of nine minerals popularly called Navapashanam. Some people say it is a combination of medicinal herbs. It consits of the following items : Veeram, Pooram, Rasam, Jathilingam, Kandagam, Gauri Pasanam, Vellai Pasanam, Mridharsingh, Silasat. The deity is in a standing position with a baton in his hand. He has the look of a person who has renounced all worldly pomp. He has just a loincloth besides the baton. He is a mute messenger of the great precept 'Renounce all to reach Me'. The icon is unique in the whole world. It was made by siddha Bhogar by combining nine poisonous substances (Navapashanam). Murugan signifies beauty and Lord Murugan of Kurinji land is the god of Beauty and Youth.

Lord Ganesha

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The Hindu deity in a human form but with the head of an elephant - represents the power of the Supreme Being that removes obstacles and ensures success in human endeavors. For this reason, Hindus worship Ganesha first before beginning any religious, spiritual or worldly activity. In Hindu mythology, Lord Ganesha is the first son of Lord Shiva and the Divine Mother Parvati. Their second son is Lord Subramanya and their daughter is Jyoti. As explained below, the portrayal of Lord Ganesha as the blend of human and animal parts symbolizes the ideals of perfection as conceived by Hindu sages and illustrates some philosophical concepts of profound spiritual significance.

Elephant head, wide mouth, and large ears: the large head of an elephant symbolizes wisdom, understanding, and a discriminating intellect that one must possess to attain perfection in life. The wide mouth represents the natural human desire to enjoy life in the world. The large ears signify that a perfect person is the one who possesses a great capacity to listen to others and assimilate ideas.

The trunk and two tusks with the left tusk broken: there is no known human instrument that has an operating range as wide as that of an elephant's trunk. It can uproot a tree and yet lift a needle off the ground. Likewise, the human mind must be strong enough to face the ups and downs of the external world and yet delicate enough to explore the subtle realms of the inner world. The two tusks denote the two aspects of the human personality, wisdom and emotion. The right tusk represents wisdom and the left tusk represents emotion. The broken left tusk conveys the idea that one must conquer emotions with wisdom to attain perfection.

Elephant eyes: the elephant eyes are said to possess natural deceptiveness that allows them to perceive objects to be bigger than what they really are. Thus the elephant eyes symbolize the idea that even if an individual gets "bigger and bigger" in wealth and wisdom, he should perceive others to be bigger than himself; that is, surrender one's pride and attain humility
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The four arms and various objects in the four hands: the four arms indicate that the Lord is omnipresent and omnipotent. The left side of the body symbolizes emotion and the right side symbolizes reason. An axe in the upper left hand and a lotus in the upper right hand signify that in order to attain spiritual perfection, one should cut worldly attachments and conquer emotions. This enables one to live in the world without being affected by earthly temptations, just as a lotus remains in water but is not affected by it. A tray of Laddus (a popular snack) near the Lord denotes that He bestows wealth and prosperity upon His devotees. The lower right hand is shown in a blessing pose, which signifies that Ganesha always blesses His devotees.

A human body with a big belly: the human body possesses a human heart, which is a symbol of kindness and compassion toward all. Ganesha's body is usually portrayed wearing red and yellow clothes. Yellow symbolizes purity, peace and truthfulness. Red symbolizes the activity in the world. These are the qualities of a perfect person who perforrns all duties in the world, with purity, peace, and truthfulness. The big belly signifies that a perfect individual must have a large capacity to face all pleasant and unpleasant experiences of the world.

A mouse sitting near the feet of Ganesha and gazing at the tray of Laddus: a mouse symbalizes the ego that can nibble all that is good and noble in a person. A mouse sitting near the feet of Ganesha indicates that a perfect person is one who has conquered his (or her) ego. A mouse gazing at the Laddus, but not consuming them, denotes that a purified or controlled ego can live in the world without being affected by the worldly temptations. The mouse is also the vehicle of Ganesha, signifying that one must control ego in order for wisdom to shine forth.

Right foot dangling over the left foot: as stated above, the left side of the body symbolizes emotion and the right side symbolizes reason and knowledge. The right foot dangling over the left foot illustrates that in order to live a successful life one should utilize knowledge and reason to overcome emotions.