छायामन्यस्य कुर्वन्ति तिष्ठन्ति स्वयमातपे

छायामन्यस्य कुर्वन्ति तिष्ठन्ति स्वयमातपे ।

फलान्यपि परार्थाय वृक्षाः सत्पुषा ईव ॥

chāyāmanyasya kurvanti tiṣṭhanti svayam ātape

phalānyapi parārthāya vṛkṣāḥ satpuruṣā iva

There is a lot in common between a grown tree and a mature noble person

The tree stands immobile in scorching sun and gives shadow to living beings who take shelter underneath them

The fruits growing in the trees are also given free as food for others.

Great people too are like that.

They would receive and endure the brunt of misfortune, suffering and torture meted out and protect others from difficulties in that process.

But others who are watching this and can understand the sacrifice should not permit the tree to suffer always..

Remember, the tree would choose to suffer for ever but if the heat is too great, its foliage, branches and trunk .. all would dry up and the tree would die.

So there would be no tree and and no shadow..

Therefore devoted care should be taken to add water at the roots of the tree when the summer is at is peak..

Instead we watch the tree to rot, so that we can cut the timber easily..

This happens in the case of noble souls too..

Will we ever change?

ഛായാമന്യസ്യ കുര്‍വന്തി തിഷ്ഠന്തി സ്വയം ആതപേ

ഫലാന്യപി പരാര്ഥായ വൃക്ഷാഃ സത്പുരുഷാ ഇവ

മഹാവൃക്ഷങ്ങള്‍ക്കും നല്ല മനസ്സുള്ള വ്യക്തികള്‍ക്കും ഇടയില്‍ ഒരുപാടു കാര്യങ്ങള്‍ സാമ്യമായുണ്ട്

വൃക്ഷങ്ങള്‍ പൊരിയുന്ന വെയിലത്ത് ഇലകളും കൊമ്പുകളും വിടര്‍ത്തി ക്ലേശം സഹിച്ചു നിവര്‍ന്നു നില്‍ക്കുന്നു.. അവയുടെ നിഴലില്‍ എത്രയോ ജീവികള്‍ക്ക് ആശ്വാസം കിട്ടുന്നു. മരങ്ങളില്‍ കായ്ക്കുന്ന പഴങ്ങളും സ്വയം തിന്നനല്ല.. വരുന്നവര്‍ക്കെല്ലാം വീതിച്ചു കൊടുക്കാനുള്ളവ മാത്രം

നല്ല മനുഷ്യരും ഇതുപോലെ ഒക്കെയാണ്. സ്വയം ജീവിതത്തില്‍ എന്തൊക്കെ വിഷമങ്ങള്‍ സഹിച്ചാലും ആശ്രയിച്ചു നില്‍ക്കുന്ന വരെ ഏതുവിധേനയും സംരക്ഷിക്കാന്‍ വേണ്ടി പാടുപെടുന്നു. താന്‍ നേടിയതും നേടുന്നതും നെറ്വാന്‍ പോകുന്നതും എല്ലാം മറ്റുള്ളവര്‍ക്ക് വേണ്ടി മാത്രമാണ് എന്ന് അവര്‍ സ്വന്തം ജീവിതം കൊണ്ട് തെളിയിച്ചുകൊണ്ടേയിരിക്കുന്നു

the merits of each of the fifteen Tithis in Mahalaya paksham

Now I am trying to attempt the merits of each of the fifteen Tithis in Mahalaya paksham and also the following Ashvina Shukla pratipadam.. the prathama tithi following the Mahalaya Amavasya..
I quote from what Sage Markandeya Said..
मार्कण्डेय
कन्यागते सवितरि दिनानि दशपञ्च च पार्वणेन विधिना तत्र श्राद्धम् विधीयते॥
प्रतिपद् धनलाभाय द्वितीया हि प्रजाप्रदा वरार्थिनां तृतीया च चतुर्थी शत्रुनाशिनी॥
श्रियं प्राप्नोति पञ्चम्यां षष्ठ्यां पूज्यो भवेन्नरः।गणधिपत्यं सप्तम्यां अष्टम्यां वृद्धिमुत्तमम्॥
स्त्रियो नवम्यां प्राप्नोति दशम्यां पूर्णकामतां वेदांस्तथाप्नुयात्सर्वानेकादश्यां क्रियापरः॥
द्वादश्यां हेमलाभं च प्राप्नोति पितृपूजकः॥
प्रजां मेधां पशून् पुष्टिं च वृद्धिमुत्तमाम्॥
दीर्घमायुष्यमैश्वर्यं कुर्वाणस्तु त्रयोदशीम्।
अवाप्नोति न सन्देहः श्राद्धम् श्रद्धापरो नरः।
युवानो पितरो यस्य स्मृताः शस्त्रेण वै हताः।
तेन कार्यं चतुर्दश्यां तेषां ऋद्धिमभीप्सताम्।
श्राद्धं तु कुर्वन्नमावास्यायां अन्नेन पुरुषाः शुचिः।
सर्वान् कामान् अवाप्नोति स्वर्गं च अत्यन्तमश्नुते॥
आश्विनशुक्ळप्रतिपदि दौहित्रस्य मातामहस्राद्धमुत्तमं॥
mārkāṇḍeya
kanyāgate savitari dināni daśapañca ca pārvaṇena vidhinā tatra śrāddham vidhīyate||
pratipad dhanalābhāya dvitīyā hi prajāpradā varārthināṁ tṛtīyā ca caturthī śatrunāśinī||
śriyaṁ prāpnoti pañcamyāṁ ṣaṣṭhyāṁ pūjyo bhavennaraḥ|gaṇadhipatyaṁ saptamyāṁ aṣṭamyāṁ vṛddhimuttamam||
striyo navamyāṁ prāpnoti daśamyāṁ pūrṇakāmatāṁ vedāṁstathāpnuyātsarvānekādaśyāṁ kriyāparaḥ||
dvādaśyāṁ hemalābhaṁ ca prāpnoti pitṛpūjakaḥ||
prajāṁ medhāṁ paśūn puṣṭiṁ ca vṛddhimuttamām||
dīrghamāyuṣyamaiśvaryaṁ kurvāṇastu trayodaśīm |
avāpnoti na sandehaḥ śrāddham śraddhāparo naraḥ|
yuvāno pitaro yasya smṛtāḥ śastreṇa vai hatāḥ|
tena kāryaṁ caturdaśyāṁ teṣāṁ ṛddhimabhīpsatām|
śrāddhaṁ tu kurvannamāvāsyāyāṁ annena puruṣāḥ śuciḥ|
sarvān kāmān avāpnoti svargaṁ ca atyantamaśnute||
āśvinaśukḻapratipadi dauhitrasya mātāmahasrāddhamuttamaṁ||
When the Sun enters the Kanya Rasi, it is ordained that Shraddham as per Parvana Vidhi should be conducted for fiftten days..
( The days to be reckoned are from the Prathama Tithi after the pournami in Kanya month.. the fifteen days upto Amavasya.. and in some cases the Prathama Tithi after the Amavasya ( called the mahalaya amavasa )too.
The sraddham performed on the Prathama tithi of Krishna Paksham during mahalaya.. would bless us with a lot of money and affluence
The Sraddham performed on the Dvitheeya following the above would bless the performes with health progeny.
The Sraddham performed on the thriteeya following the aboue would help in finding suitable Varas or grooms for the females in the family.
The Sraddham performed on the Chaturthi following the above would destroy one's enemies.
The Sraddham performed on the Panchami following the above would bless us with Shree.. the presence of affluence and plenty and grace at home.
The Sraddham performed on the Shashti following the above would make the performer respected by all.
The Sraddham performed on the Saptami following the above would make the performer the leader of the groups and clans in which he lives.
The Sraddham performed on the Ashtami following the above would provide Vriddhi to the family.. birth of children, marriage, happy functions, increase in possessions and so on.
The Sraddham performed on the Navami following the above would help in finding suitable brides for the males in the family.
The Sraddham performed on the Dashami following the above would help in one attaining all that he desired very fondly.
The Sraddham performed on the Ekadashi following the above would help the performer getting deep knowledge in Vedas.
The Sraddham performed on the Dvaadashi following the above would enable the performer to earn Gold in plenty, Children, Intellect, Cattle, general increase in affluence, and progress and expansion in the family in all its aspects.
The Sraddham performed on the thryayodashi following the above would, no doubt, provide us with long life and prosperity.
Those whose fathers have departed into memory at very young age.. perhaps by fate, and those persons whose fathers and grandsires have been killed by weapons, and the kin of the youth who departed too young, should performe Sradhams for such departed persons on Krishna Chaturdashi.. if they desire progress for themselves and satisfaction for the departed ones.
And those who perform Sraddham on Amavasya.. with arrangement for feeding the Bhokthas with rice too, and if they perform the sraddham after ensuring that they are pure both physically and mentally, they would attain all that is to be attained on this earth, and would reach the ultimate heaven when they depart..
And on the Shukla Prathama.. the day usually following the Mahalaya Amavasya, the Grandsons by daughters should perfom Shraddam for the maternal grandfather and his predecessors.. Some hold the view that even maternal uncles should be included here..
The literature and discussions on the subject can run to volumes.. and there can be variations in views about to comparative merits of certain tithis.. These can be discussed in due cours..
But paying respects to Departed elders during Mahalayam or pittupaksham is considered our duty.. and such memorial performance is sure to bring great welfare and divine grace..

the spirit of Mahalya Sraddham

Mahalaya Sraaddham

The rituals and mantrams are discussed by all..

The punyam that can accrue from observing the rituals on this day and the fortnight preceding are discussed by one and all..

Every other person now is a priest, a guru, in social media..

But just was pondering over the nobility and affection the innocent Hindu had that prompted the ritual..

The tarpanams or the idea of offering water and til to the departed parents and grandparents is really a matter of love..

Ultimately our anxiety is that they do not go hungry and thirsty even after they are death.

( Often we are foolish and even cruel when we do not pay sufficient attention to ensure that they do not starve either for food or love when they are alive.. mostly it is not cruelty.. but ignorance and disorganization of thoughs and emotions)

During this fortnight we go steps further..

Our attempt is to ensure that food and water are offered in remembrance of all those kin who departed..

We offer oblations to departed teachers, kings, friends and to anyone we love.

It is a gesture that we care..

It is a declaration that after all we are not that selfish..

I think if we can think of all who were or are part of our lives with affection and gratitude, we are adding something divine to the silly lives of ours..

Instead of debating over whether we should wear tuft or panchakatcham, or whether we should provide selfies or pot shots of the ritual, let us ponder over the basic state of mind that makes him feel warmth to the departed fellow human beings.

how we mourn.. the Vedic way

When someone dies all the near and dear are supposed to show sorrow.. in fact they were even expected to offer tarpanam with til and water.. but then that was gradually restricted to Sapindas..

We have to express sorrow, and show sorrow too.. It is supposed that the preta actually watches it and feels even pleased when people grieve over it..

The respect for the departed soul as per our scriptures extend to all near and dear, friends, servants and even non human friends as in the case of Jatayu.. as revealed by Rama..

The expression should be that I too am sad, I share the pangs of death.. Shoshuchat.... etc..

It is not sure everyone reaches akshaya punya loka.. It is all according to their Karmas..

There is no mourning when a Yati dies.. No one should condole..

And you can take a bath on hearing the news of a death of anyone who is dear to you..

If you are talking about social niceties, then this post is not very relevant..

Mixing of Vedic and scriptural needs with western practices can only create some asamanchanam.. or a mule..

A confession to Varuna, the protector of Order in the universe, that we make every evening after our Evening water oblations to Sandhya

A confession to Varuna, the protector of Order in the universe, that we make every evening after our Evening water oblations to Sandhya

This is a mantram in Rigvedam and Yajurvedam too.

इमं मे वरुण श्रुधी हवमद्या च मृडय त्वां अवस्युराचके तत्वा यामि ब्रह्मणा वन्दमानस्तदाशास्ते यजमानो हविर्भिः अहेडमानो वरुणेहबोध्युरुंशमान आयुः प्रमोषीः यच्चिद्धि ते विशो यथा प्रदेवा वरुणव्रतं मिनीमसि द्यवि द्यवि यत्किञ्चेदं वरुण्दैव्ये जनेभिद्रोहं मनुष्याश्चरामसि अचित्तीयत्तव धर्मा युयोपिम मा नस्तस्मादेनसो देवरीरिषः कितवासो यद्रिपुर्नदिवि यद्वाघा सत्यमुतयन्न विद्म सर्वा ता विष्य शिथिरेव देवाथा ते स्याम वरुण प्रियासः

imaṁ me varuṇa śrudhī havamadyā ca mṛḍaya tvāṁ avasyurācake tatvā yāmi brahmaṇā vandamānastadāśāste yajamāno havirbhiḥ aheḍamāno varuṇehabodhyuruṁśamāna āyuḥ pramoṣīḥ yacciddhi te viśo yathā pradevā varuṇavrataṁ minīmasi dyavi dyavi yatkiñcedaṁ varuṇdaivye janebhidrohaṁ manuṣyāścarāmasi acittīyattava dharmā yuyopima mā nastasmādenaso devarīriṣaḥ kitavāso yadripurnadivi yadvāghā satyamutayanna vidma sarvā tā viṣya śithireva devāthā te syāma varuṇa priyāsaḥ

Oh Varuna, may you be pleased to listen to this prayer and entreaty of mine

May you be pleased to bring comfort and welfare to me now itself

Desirous of my own protection I am standing in front of you and making this prayer

With that purpose in mind, I am taking refuge under your protection by making prayers to you as prescribed by the Vedas

with that purpose in my, I am offering oblations for you with my own body as if it is the oblation prescribed in yajnas and request you to make me happy and comfortable

May you, with a heart filled with endearing thoughts for me,

be pleased to take note of this prayer of mine

May you not entertain any thoughts to curtail of reduce my life span and may you not entertain any thoughts that would destroy my life itself

I confess that I have defaulted in and have gone contrary to the rules and penances prescribed by the rules which are protected by you, although you expect that I should follow such rules without fail. I submit that we are mere human beings who lack proper sense and discretion

May you be pleased not to cause us harm or destruction for the wrong action perpetrated by me by causing default to our duties and services towards gods as prescribed by the Vedas

Indeed, I am often thwarting the guidelines and directions ordained for me by gods ( which you Varuna is duty bound to keep in place), and in that way I look like an enemy and a fake person. Often, I commit transgressions in the divine rules of propriety with my full knowledge. Alternately I deviate from the rules prescribed by the divines without our knowledge.. I do sins openly and clandestinely too.

I submit that the Supreme being Varuna may be pleased to treat my errors and misdeeds in a benign manner, take them as aberrations and shatter the sins arising out of them and make me a person dear to him

( Here “We”.. the plural of I too can fit in the whole context of the prayer.. In effect it is a confession before the Judge Varuna seeking pardon and protection)

one alternate name for Mother Earth is Kshama which means patience

For Vedic rites, collecting twigs, kusha and doova grass, earth from the colonies of ants, all were done after invoking the permission of the herb or creature concerned.. permission is sought from the trees and plants before Bilva and Thulasi are plucked.. 

Above all, it was the custom to cut small twigs from certain trees with thorny branches, which oozed milk too, and use them for cleaning the teeth every morning.. 

Even for that, there is a mantra requesting the plant to give permission, and bless us with health because we used their branch for our own purification..

We really know how to love our mother earth and the constituents who live along with us.. 

But nowadays we appear to veer towards callous neglect to respect such things, maybe because we have started to take things for granted..

Anyway, one alternate name for Mother Earth is Kshama which means patience.. So we can hope that She will pardon us.

That is the beauty of Indian thought.. Indians are never dogmatic

when we study the wise sayings and philosophies set out in old texts, we find that sometimes ideas which are absolutely contradictory to one another are canvassed as the ideals under different circumstances..

A peripheral reader would think that it is a contradiction galore

It is not so

My views on it

That is the beauty of Indian thought..

Indians are never dogmatic .

They know certain life principles which are right in some given settings, would be inappropriate in in other environs

The basic ideas should be internalized along with the surrounding circumstances too..

Ultimately good and useful ideas should be followed and bad and not so useful should be shunned.. That is all

The overall circumstances play the vital role in determining what is good and what is not so good

The subhashitams, or for that matter any outside advise from anyone, and even the analysis of pros and cons by our own intellect, are just aids for is in decision making..

The decision making is left to the individual, that is ourselves.. Any amount of advice would be useless we falter while taking the right decision finally.

Our ancient culture and religion are really two separate entities

Our ancient culture and religion are really two separate entities.

But quite unlike the western civilizations, every philosophic tenet has a religious face and vice versa.

You may be able to study Aristotle or Socrates without any touch of religion, but not Chanakya and Kanada that way.

So for a student of Indian Philosophy, even if he may be of very open mind viz-a-viz religion and God, the study of Religion becomes compulsory and inevitable.

Here a very difficult situation arises.

To make extensive queries on philosophy is a sign of mental alertness and thirst for knowledge.

But when specious and hair splitting question about the ritual in temples and religious questions are raised, no one can really give an answer.

As philosophy and culture in India have an inseparable relation to religion, the inscrutability of religious practices affect our understanding of our culture and philosophy.

Really wise scholars like Radhakrishnan etc knew how to draw the line.

The swamis and seers, mixed the philosophy and culture with religion to their own advantage.

There are great philosophical and cultural undercurrents in the writings of Sankara, Ramanja, Madhwa,,,,,, to Ramakrishna and Vivekananda, Tagore,... to the present day Sri Sri, Amrita some this and that Chaitanyas and even upanyaskaras like

Sundarkumar and Nochur.

If the discerning persons know what is to be respected as great philosophy and cultural residues, and what is to be dismissed as mere religious tenets bordering on fanaticism and superstition, he is safe.

Otherwise there can be only strife.

An intelligent person should skirt superstitious parts of religion. It is meaningless to question,, because it will hurt the hardcore believer and invite enemies from unexpected quarters.

But gems of immense value have got mixed up with the ashes and much of superfluity in the relics of our past.

If our forefathers were primitive in their approach to certain issues, we can try to correct those in this generation but criticizing the dead souls who gave us many good things is lack of Grace.

My idea was to show my deep appreciation for the glory and tolerance of the Hinduism

If various strains of religious cults fused themselves to a reasonably homogeneous sect, there is nothing to talk with an upturned nose and assumed holiness looking down upon it.. One essential utility of every social transaction is to bring harmony at least to a certain extent among people of varied faith, but could have some give and take to come together in harmony as a working and harmonious group..Religion is not different in that approach.. There is no rule that the religion of Mohenjo Daro should be kept without any change to this date, just for archival authenticity even at the cost of a harmonious society..

Buddhism and other creeds of indigenous origin had many common factors with the mainstream Hinduism and so they could merge.. Certain salts or solutes can dissolve in some solvent easily.. Christianity and Islam were of different regional and linguistic origin, and they landed up in India either as intruders or as neighbours transacting with the occupant just for business purpose.. So the mental alienation was natural.. and so was the tinge of mutual intolerance.. Such religions could never merge with the mainstream Hinduism which even if such Hinduism is a mixture of many local creeds.. And to the credit of Indians, the history of active resistance to such religion is non existent.. In fact even resentment when shown was just silent. An incumbent for ages showing uneasiness towards new entrants of markedly different ways of life is quite natural... I am not saying this in the present day context where secularism is the State Policy, but stating it in the context of evolution of the religions in India in the past many millenniums..

My idea was to show my deep appreciation for the glory and tolerance of the Hinduism, and its pantheist approach at deeper levels, and I have never intended to comment upon the methods of worship, the God-men, the frauds or injuries if any perpetrated on the people by vested interests and so on.. That is entirely outside the canvas of this discussion. . I never want to don the mantle of a messiah or religious activist. I am just a thinker who wants to be as faithful to truth and reason as a man can.

Zero was just a concept invented by man to avoid blind alleys in the realm of thought, and unlike many behavioral traits of human beings dependent of real life situations causing pleasure and pain, zero need not be given the halo of a perpetual truth.. The divergent views seen in thread posted by anyone at variance with the purpose and spirit of my original post, have nothing to with me.. And if someone is playing the game without rules, it is up to him.. I will delete only posts which are crap in absolute terms..

he ritualistic part of the religion carries with it the celebration part too

The ritualistic part of the religion carries with it the celebration part too..Every festival is accompanied by eating and enjoying.. And with some core festivals, like say Onam in Kerala, or Pongal in Tamilnadu, or Diwali almost all over India,(I say for Hinduism) people even incur debts to celebrate. This applies to celebrations in various localities too.. The theertha yatras and Melas also play a significant role.

Somehow such celebrations bring in a lot of togetherness and happiness among people.. Such mental highs are of great social significance.. In good old days ( and in modern times too in certain cases) celebrations attracted trade fares, temporary markets, and gatherings of people to enjoy fine arts and performances, and even marriages in India get fixed during those occasions.. These are all the social parts of religions celebrations and the deity or deities just provide the point or focus for assembly.

Most religions stop with that.

But somehow HInduism has always endeavored to travel beyond this.. The search for the spirit within and without, the desire for knowledge of the Supreme Being beyond the rituals and celebrations.. and even a keen desire to have deliverance from the worldly life with its ever so many bouts of happiness and misery, made the HIndu contemplate deep.. and we know the result of such contemplation in the exemplary level of output in Upanishads etc..

The ritualistic and celebration part of the religion indeed has its own merit as a cementing force for the varied social and cultural entities spread over the whole of Bharatavarsha.

The spiritualist part of the religion is sublime and has distinguished India as a great intellectual force in the world..

So both parts are great in their own ways..

Of course, there are poetic thinkers and thinking poets

A thinker may be a poet, and a poet would be a thinker too.

And either of them should be effective speakers and writers

Thoughts and poetry evolve in the mind but they reach their consummation only when they reach the audience either as expressed in voice or in words written

The poet is emotional, and even his intellect would give way to his softer feelings.. The thinker on the contrary is an intellectual, who would use words, verse, languge and all that is at his disposal to express his thoughts in the most undistorted way

For a poet, the words, the sound, the vocbulary, and the cadence are all vital.. and he can use thoughts and ideas that would accommodate the emotions and the phonetic output he expects out of his own poetry.

The thinker is not under such obligation.. All that matters is the pristine purity of his thoughts, and all that he would care is that such thoughts reach the audience in the shape and form intended for them when they germinated in his intellectual plane

Of course, to straightjacket a person as a thinker denying him all gifts for poetry, or to presume that the poet wants only sounds and soft emotions and does not possess any serious thoughts to convery, is an injustice.

The thinker would be rather blunt, he may eschew similes and omymoron.. he may not be bound by meters or ornamentation in diction.. He just wants to tell clearly what he wanted to tell

The poet on the contrary love to see his audience read, hear, enjoy and get into higher plance of ecstacy, even without caring for the exact meaning of the words that have been used to build up that thing of beauty

We require both.. The thinker and the poet

Who is better? No one can say

Of course, there are poetic thinkers and thinking poets..

ओं अग्निरिति भस्म जलमिति भस्म स्थलमिति भस्म व्योमेति भस्म सर्वं ह वा इदं भस्म चक्षुंसि भस्म

ओं अग्निरिति भस्म जलमिति भस्म स्थलमिति भस्म व्योमेति भस्म

सर्वं ह वा इदं भस्म चक्षुंसि भस्म

oṃ agniriti bhasma jalamiti bhasma sthalamiti bhasma vyometi bhasma

sarvaṃ ha vā idaṃ bhasma cakṣuṃsi bhasma

ഓം അഗ്നിരിതി ഭസ്മ ജലമിതി ഭസ്മ സ്ഥലമിതി ഭസ്മ വ്യോമേതി ഭസ്മ

സർവ്വം ഹവാ ഇദം ഭസ്മ ചക്ഷുംസി ഭസ്മ

this mantram is chanted while applying Holy ashes of Lord Shiva on our forehead.. during Shiva pooja

The meaning is

These ashes are verily the Fire, These Ashes are verily the holy waters, these ashes are verily the land or earth, these ashes are verily the sky or the ether Everything in this universe is verily theses ashes My eyes that beholds these ashes too are the holy ashes..

ഈ മന്ത്രം ശിവപൂജയില്‍ ഭസ്മധാരണസമയത്തില്‍ ജപിക്കുന്ന മന്ത്രമാണ്.. അര്‍ത്ഥം ഓം ഈ ഭസ്മം അഗ്നിയാണ്, ഈ ഭസ്മം ജലമാണ് ഈ ഭസ്മം ഭൂമിയാണ്‌ ഈ ഭസ്മം ആകാശമാണ്‌ എല്ലാം തീര്‍ച്ചയായും ഭസ്മം തന്നെയാണ് എന്റെ കണ്ണുകളും ഭസ്മമാണ്

with minor variation this mantram is found in rudropanisha

അല്പം മാറ്റത്തോടെ ഈ മന്ത്രം രുദ്രോപനിഷത്തില്‍ ‍ ഇങ്ങനെ കാണുന്നു.

ॐ अग्निरिति भस्म । वायुरिति भस्म । स्थलमिति भस्म । जलमिति

भस्म । व्योमेति भस्म इत्याद्युपनिषत्कारणात् तत् कार्यम्

oṃ agniriti bhasma । vāyuriti bhasma । sthalamiti bhasma । jalamiti

bhasma । vyometi bhasma ityādyupaniṣatkāraṇāt tat kāryam

ഓം അഗ്നിരിതി ഭസ്മ । വായുരിതി ഭസ്മ । സ്ഥലമിതി ഭസ്മ । ജലമിതി

ഭസ്മ । വ്യോമേതി ഭസ്മ ഇത്യാദ്യുപനിഷത്കാരണാത് തത് കാര്യം

Also in Prabhasa Mahatmya of the Seventh Khanda of Skaanda Puranam, this mantram is found as

പിന്നെ

സ്കാന്ദ പുരാണം ഏഴാം ഖണ്ഡത്തില്‍ പ്രഭാസ മാഹാത്മ്യത്തില്‍ ഇങ്ങനെ കാണുന്നു

अग्निरिति भस्म वायुरिति भस्म जलमिति भस्म स्थलमिति भस्म सर्वं ह वा इदं भस्माभवत् ॥

एतानि चक्षूंषि नादीक्षितः संस्पृशेत् ॥ ७९ ॥

agniriti bhasma vāyuriti bhasma jalamiti bhasma sthalamiti bhasma sarvaṃ ha vā idaṃ bhasmābhavat ॥

etāni cakṣūṃṣi nādīkṣitaḥ saṃspṛśet ॥ 79 ॥

അഗ്നിരിതി ഭസ്മ വായുരിതി ഭസ്മ ജലമിതി ഭസ്മ സ്ഥലമിതി ഭസ്മ സര്‍വ്വം ഹ വാ ഇദം ഭസ്മാഭവത് ॥

ഏതാനി ചക്ഷൂംഷി നാദീക്ഷിതഃ സംസ്പൃശേത് ॥ ൭൯ ॥

मातुः पयोधररसं न पुनः पिबन्ति

ब्रह्मोवाच

ये मानवा विगतरागपरापरज्ञा नारायणम् सुरगुरुं सततं स्मरन्ति।

ध्यानेन तेन हतकिल्बिषचेतनास्ते मातुः पयोधररसं न पुनः पिबन्ति॥३॥

पाण्डवगीतासु

brahmovāca

ye mānavā vigatarāgaparāparajñā nārāyaṇam suraguruṁ satataṁ smaranti|

dhyānena tena hatakilbiṣacetanāste mātuḥ payodhararasaṁ na punaḥ pibanti||3||

pāṇḍavagītāsu

A quote from the celebrated work on bhakthi.. Pandavageetha..

-------------------------------------------------------

Brahma Said.

Those men,

who have overcome attachment to worldly things

who have mastered para and apara knowledge.. the knowledge of the supreme, as well as the knowledge of objects and things in the worldly way

who always remember with great reverence Lord Narayana who is the preceptor of even the gods

through such contemplation on that Supreme being Narayana, get the blemishes in their minds and consciousness completely removed

and they would never again have the chance to taste the milk from the breasts of their mothers..( meaning they will never be born again)

------------------------------------------

Notes.

.1. Para and Apara Vidya are dealt with in detail in Upanishads..especially Mundaka upanishad

Para in short is the knowledge of the pure consciousness and brahman, unaffected by the worldly things.

Apara is the entire spectrum of knowledge, except the Para ... this can include arts, science, and everything that a person would require to keep afloat in his earthly life..

this apara vidya is secondary in importance to the Para Vidya..

2. When the blemishes of mind and the load of karma are removed from the jeeva or the being through contemplation of the supreme being Narayana , the jeeva attains emancipation from the cycle of birth and death and hence he will never be born again..

So he would have no chance to taste the milk from the breast of his mother again..

( The rule of life is that a person, if his Karma is not finished would be born again and again in some wombs, to suffer and burn off the results of his karma..

Remember what Shankara talks of in Bhaja Govindam..

पुनरपि जननं पुनरपि मरणं पुनरपि जननी जठरे शयनं

इह संसारे बहु दुस्तारे कृपयाऽपारे पाहि मुरारे

punarapai jananam punarapi maranam punarapi jananee jadhare shayanam

iha samsaare bahu dustaare kripayaa apaare paahi muraare

Meaning.

Birth again, death again, and imprisonment in the womb of the mother again and again

Oh lord Narayana, the enemy of demon Mura.. may you be pleased to save me from the woes of the existence on this world, and existence which is otherwise impossible to negotiate..)

musings 285

Thought is the rider.. Language is just the vehicle.. If one commands a nice way of presentation, it is like having a vehicle with smooth body, wheels and non jerky breaks and perhaps very fluffy upholstery..

But if the owner of the vehicle is just average, he may not get respect just for possessing a nice vehicle..

Of course if a person who is just average, is provided with a very bad vehicle too, he will be at double disadvantage..

It is okay to express one's views with candidness and articulately.. But when the expression of such a view is couched in messianic tone calling upon others to accept those views as if they emanate from a Guru, the person canvassing those views must be raving mad and perhaps he is a megalomaniac..

Eternal pranams to the internet and the blessed sites like archive.org and the site of archaeological survey of india

Eternal pranams to the internet and the blessed sites like archive.org and the site of archaeological survey of india which provide full access to thousands of great texts and materials on Indian Culture and spirituality..

Pranams to Facebook and social media too..

For the first fifty years in my life, although I was an avid follower of Indian Cuture and Hinduism and its philosophy, the material available for its study was rather limited..

Reading periodicals, and available books from libraries, or just recapitulating what great Upanyasakaras like Sengalipuram to Sundarakumar, Anjam and other great souls said was the only path of knowledge..

Time and resources for tapping even on these sources was very limited..

Remember having lived in a bachelors quarters at Triplicane Madras for six years from 1977 onwards..

In the nearby Hindu High School ground, behind the Ganapathy temple, there would be upanyasams for almost five to six months during the year..

And happily the timing would be adjusted in such a way that the upanyasams concluded by 9 PM.

I really do not know how many upanyasams have I attended.. The number is huge.

But after close of office, whenever it was possible I would go and be present for these sessions..

Often all alone.. there can be hardly any friends or company for these odd pursuits.

Even before that, even as a boy of six or seven to about 18 or 19 I used to attend all the upanyasams anywhere in Palakkad Agraharams.. these would happen for about 30 to 90 days per year those days.. be it in Vadakkanthara, Nurani, Kalpathy Kundu temple or anywhere...

Often it would invovle late night alert and walking a long distance..

My father and my mother's uncle were the persons who would take me to these upanyasams when I was a child..

Pranams to them. Pranams to their hallowed memory

Yes, I have been attending upanyasams even when I was a student pursuing the tough exams like SSLC to MSc.. but that did not affect my performance in acdemics.. thank god..

Avid interest in the mythology and philosophy of India whetted my thirst for study of Sanskrit and the beauty of Sanskrit prodded me to listen to more and more of Puranas and Itihasas..

But all these experiences put together added very little to my knowledge when compared to what happened in the past fifteen years or so.

The free books and materials avaialbe for download in the web was a real boon.. True, the takers for the type of books I download are not many.. no one would grudge my using those books free..

But even access to the basic material was an impossiblity for me in my first fifty years of life..

And work in the Service of the government just for eking out a bare livelihood, did not add any comfort or encouragement for me in this pursuit of Indian Culture and Hinduism, which was always my deepest passion..insatiable yearning....

And discussion and sharing in social media of things which I study or read or skim through gave me an opportuity of properly documenting and putting to words at least part of what I learnt .

That way my thoughts and fingers found proper rhythm and proper outlets too..

This sublimation and expression of what I read and thought, was afforded great support and fulfilment through my posts here and in my blogs..

So it was not a big concern for me as to who read me, because I was just and am writing for my heart, my soul..

And the internet and social media have indeed supported my heart, my soul..

Pranams to them..

उच्चैस्तरां मत्सरिणोऽपि लोकाः कुर्वन्ति संसत्सु पुरः प्रशंसां

उच्चैस्तरां मत्सरिणोऽपि लोकाः

कुर्वन्ति संसत्सु पुरः प्रशंसां।

न पण्डितैर्विश्वसितव्यमत्र

तत्सौहृदं यत् क्रियते परोक्षम्॥

महासुभाषितसङ्ग्रहे ६३५०

uccaistarāṁ matsariṇo'pi lokāḥ

kurvanti saṁsatsu puraḥ praśaṁsāṁ|

na paṇḍitairviśvasitavyamatra

tatsauhṛdaṁ yat kriyate parokṣam||

mahāsubhāṣitasaṅgrahe 6350

Meaning:-

=====================

In public assemblies and open forums, even rivals and competitors, and even enemies, praise their counterparts or opponents in loud voices.. especially in the presence of huge audience

A learned and resourceful person should never be carried away by such praises. They should never place much belief or credence on such praises..

The real friendship and large hearted-ness lies is the praise given and help rendered to a person in secret and without much fanfare..

======================

The genuine friends and well-wishers praise their loved ones at the appropriate places (not for public consumption) and ensure that help reaches where such help is really necessary..

We hear such empty diplomatic praises and assurances in great abundance in international forums, in Assemblies and legislatures..

( some call it respect for the opposition, sportsman spirit et al.)

We hear such empty praises in retirement parties and obituary references..

If we think that such praises and promises for help or service are sincere or genuine, we are lost for ever..

We will surely pay the price for believing such deceptions..

Now we find the atmosphere filled with such praises and promises..

Of course, the atmosphere is filled with false allegations..too..

( The subhashitam quoted comes from the Mahasubhashita Sangraham compiled by the great Scholar and Indologist Ludwik Steinback)

Have a nice day

musings 284

Often, when I give a lot of quotations from Sanskrit, the readers get the wrong impression that I am a deeply ritual -bound persons..

I am a believer, and my faith in God is absolute..

Though to give a name to god, I would call Him Krishna, I have no ideas as to what is the name, form, shape or status of God,

I do not know whether God has any religion, or God is something that is described in Vedas, Puranas, Epics, Bible, Holy Qran, Grantha Guru or Avesta ..

To have faith in God, any such text is not essential in any way

I do not know whether God is benevolent, is not so benevolent or is simply neutral

The only presumption, though unsubstantiated, that I adhere to, is that God is good, kind, and is partial towards what is good and what is just..

I do not mind being called a fanatic on account of that belief

What I wanted to tell here is that though I quote from texts which describe rituals and try to interpret such rituals in the way they are stated there, it need not be presumed either that I am a votary of such rituals or that I perform those rituals in a very strict manner

Even an atheist professor of Sanskrit might be a teacher of Bhakti yogam of Bhagavat Gita.. and he would do it faithfully if he is worth his salt

I simply love and respect the nobility, the inherent island of Goodness in every human being.. I do not even claim that I have any such island within me

And I just write about what I honestly feel is good for me and others too

No desire for either praise and no worry against criticism too

No desire for any popularity, praise or approbation..

I may be mad, looney, or lunatic.. but that is what I am..

Before cutting a twig from a Vanaspathi or a tree which is of great longevity

Before cutting a twig of about ten inches from a Vanaspathi..

or a tree which is of great longevity,

which gives out lots of fruits but the flowering may not be evident..

when the twig is cut from that tree for cleaning the teeth in the morning

Bodhayana the great sage and lawgiver prescribes the following prayer

आयुर्बलं यशो वर्चः प्रजां पशुवसूनि च ब्रह्मप्रज्ञां च मेधां च त्वं नो देहि वनस्पते॥

बोधायनोक्तम्॥

āyurbalaṁ yaśo varcaḥ prajāṁ paśuvasūni ca brahmaprajñāṁ ca medhāṁ ca tvaṁ no dehi vanaspate||

bodhāyanoktam||

Meaning...

Oh Vanaspathi.. may you be pleased to bless me with long life, strenght of body, spiritual resplendence, progenies, cattle, wealth, knowledge on the supreme being, and sharp intellect..

So we considered a tree as almost a storehouse of everything that is great, and a benevolent divinity whose blessings are essential for us..We are apologetic even to cut a twig from it..

How can we think of cutting trees..

No that was not in our culture..

Why are we worshiping the Universal Being Hari in mere idol.. Imagining that He is the idol?

Why are we worshiping the Universal Being Hari in mere idol.. Imagining that He is the idol?

The inherent contradiction in our action of limiting Lord Narayana who is present everywhere to some Idol or a bundle of Dharbha or a pot of water is appreciated by the Sages who gave us the Agamas that prescribes the building and consecration of Idols in temple..

The slokas found in the Partishtaa prakaranam of Vaikhanasa Agamam bear testimony to this line of thought

Like the curd present in Milk,

Like the oil present in Til or gingely,

like fragrance inherent in flowers,

like sweet taste inherent in fruits,

like magnetic force present in Iron,

like fire inherent in logs of wood,

Narayana is present inherent in all things.

Where can we call and invoke such Divine being Narayana, and where can we ask him to go back after end of pooja?

Therefore Aavaahanam and Utsarjanam of Vishnu are considered improper and meaningless

Even then just to offer our respects and adoration for the Lord through physical worship like pooja the methods have been devised for Aavaahanam through mantras

If such a method is not followed, neither human beings, nor even gods can worship the Supreme Being Narayana.

By Avahanam, it is meant that the Lord Vishnu who is present everywhere , is meditated upon as being present in a particular object.

Just because Hari is extremely merciful towards his devotees, He is permitting us to view his glory and powers which are spread everywhere to be seen in some particular object.

Hari is just manifesting himself in a small idol like a peacock who can spread his feathers very wide just withdraws all of them and remains quiet.

Like the fire present all within the Arani log flares up when rubbed restrictedly in a particular place, when the devotee meditates upon Vishnu with intensity, the Lord Shines forth in the heart of such devotee.

This is the view of the great sage Markandeya.

We the ordinary mortals can never understand the greatness of the Lord Narayana.

However, sure, He manifests himself in the idol, in the piece of land, in a koorcha made of Dharba, or in the water, when He is invoked through Vedic and Agamic mantras and He would happily accept the offerings and worship made by us just because he is always nurturing great love and mercy for us His sincere devotees.

Alternately we can worship the Supreme Being Hari as present in the core of the Orb of the sun .. Hari who dresses Himself in Pitambara.. the yellow cloth, who is shining forth in dazzling Aura, who is manifesting Himself in a form with just a size of four inches.. Hari who is amenable to our thoughts when we concentrate on Him in deep meditation.. Hari who is adorned in all ornaments like crown or Kireetam.. Hari who is emitting bright glow like molten God..

क्षीरे सर्पिस्तिले तैलं पुष्पे गन्धः फले रसः।

यथायसि महासारः काष्ठेऽग्निरिव संस्थितः।

कुत आवाह्यते देवः कुत्र चोद्वास्यते पुनः॥

तस्मादावाहनं विष्णोरयुक्तमिति मन्यते।

तथापि पूजनामार्गे मन्त्रैरावाहनं स्मृतम्॥

अन्यथाऽभ्यर्चितुं देवं देवानां च न शक्यते।

सर्वत्र व्यापिनस्तस्य श्रीविष्णोः परमात्मनः॥

एकत्र स्मरणं यत्तदावाहनमितीरितम्।

भक्तानुकम्पया सोऽपि विभूतिं स्वां सुविस्तृताम्॥

संक्षिप्यैकत्र भवति कलापीव कलापकम्।

अरण्यां व्यापितो वह्निरेकत्र ज्वलितो यथा॥

तथा ध्यानेन भक्तस्य हृदि विष्णुः प्रकाशते।

मार्कण्डेयो महातेजाः प्राह चैवं महामुनिः॥

अस्माभिश्च हरेस्तस्य माहात्म्यं नावबुध्यते।

मन्त्रैरावाहिते बेरे स्थले कूर्चे जलेऽथवा॥

भक्तानुकंपया स्थित्वा पूजां गृह्णाति पूजितः।

अथवा हरिमर्कस्य मण्डलान्तर्गतं परम्॥

पीताम्बरधरं दीप्तं चतुरङ्गुलमात्रकम्।

ध्यानगम्यं किरीटादिभूषणैः परिभूषितम्॥

रुक्माभं स्वप्नगम्यं च तस्मादावाहयेत्तथा॥

kṣīre sarpistile tailaṁ puṣpe gandhaḥ phale rasaḥ|

yathāyasi mahāsāraḥ kāṣṭhe'gniriva saṁsthitaḥ|

kuta āvāhyate devaḥ kutra codvāsyate punaḥ||

tasmādāvāhanaṁ viṣṇorayuktamiti manyate|

tathāpi pūjanāmārge mantrairāvāhanaṁ smṛtam||

anyathā'bhyarcituṁ devaṁ devānāṁ ca na śakyate|

sarvatra vyāpinastasya śrīviṣṇoḥ paramātmanaḥ||

ekatra smaraṇaṁ yattadāvāhanamitīritam|

bhaktānukampayā so'pi vibhūtiṁ svāṁ suvistṛtām||

saṁkṣipyaikatra bhavati kalāpīva kalāpakam|

araṇyāṁ vyāpito vahnirekatra jvalito yathā||

tathā dhyānena bhaktasya hṛdi viṣṇuḥ prakāśate|

mārkaṇḍeyo mahātejāḥ prāha caivaṁ mahāmuniḥ||

asmābhiśca harestasya māhātmyaṁ nāvabudhyate|

mantrairāvāhite bere sthale kūrce jale'thavā||

bhaktānukaṁpayā sthitvā pūjāṁ gṛhṇāti pūjitaḥ|

athavā harimarkasya maṇḍalāntargataṁ param||

pītambaradharaṁ dīptaṁ caturaṅgulamātrakam|

dhyānagamyaṁ kirīṭādibhūṣaṇaiḥ paribhūṣitam||

rukmābhaṁ svapnagamyaṁ ca tasmādāvāhayettathā||

वैखानस प्रतिष्टाप्रकरणे ५-१४-२९

vaikhānasa pratiṣṭāprakaraṇe 5-14-29

We are trying to understand the mind of God through interpretations, inferences and statements contained in spiritual lore

We are trying to understand the mind of God through interpretations, inferences and statements contained in spiritual lore..

Actually we are trying to restrict or limit the scope of Divine will through such process..

Accumulation and manifestation of water in the universe is immeasurably huge, but if we restrict the definition of water to a sea, river, pond or well, that indicates our limitation of vision..

Just like that God.. Krishna.. is ever present with and among us, and his manifestation in human form is only just by way of acting as a sort of Guru, illustrating to us what is expected of us by way of good behaviour which He approves of (perhaps) and what we should not do..

And in this connection the following prayer fascinated me and forced me to think a lot too.

ईश्वरो गुरुरात्मेति मूर्तिभेद विभागिने व्योमवत व्याप्तरूपाय दक्षिणामूर्तये नमः

easwaro gurur aatmethi moorthbheda vibhaaginey vyomavat vyaapta roopaaya dakshinaamoorthaye namaH

Lord Dashinaamoorthy, the supreme being and the supreme Guru is referred to as the one who has just split up that supreme form of His

into God,

Guru and

the aatmaa...

and he just remains spreading himself in the whole of the universe in any or all these forms..

Just like a person wearing Panchakacham(the formal dress for spiritual ceremonies in South India) for a pooja

and wearing trousers,

suit and tie while attending office or a formal function,

the supreme being just shows himself as God, Guru etc.

But behind the dress the person is one and the same..

So, in every Guru, there is Lord Dakshinaamoorthy..

the Guru who is very young,

and is sitting in the shade of a peepul tree,

and before him sits his disciples, all old wizened men..

The Guru and Shishyas are all talking in silence..

The Guru is giving lessons in Silence..

and all the doubts of the disciples are cleared..

चित्रं वट तरोः मूले वृद्ध शिष्याः गुरुः युवा

गुरोस्तु मौनं व्याख्यानं शिष्याः तु च्छिन्न संशयाः

Indeed Great.. and strange too..

The young Guru is seated underneath that peepul tree.

The aged disciples are sitting around Him

The Guru is just silent.. and he is imparting knowledge in silence..

And the doubts clouding the minds of the disciples are dispelled forthwith..

गुरूणां माता गरीयसी

गुरूणां माता गरीयसी॥४॥७४॥

सर्व्वावस्थासु माता भर्तव्या॥४॥७५॥

चाणक्यसूत्रं

gurūṇāṁ mātā garīyasī||4||74||

sarvvāvasthāsu mātā bhartavyā||4||75||

cāṇakyasūtraṁ

Chanakya underlines the supreme importance of Mother

Of all the elders, mother is the most respected.

Whatever may be once condition, one should look after his mother with utmost care.

The prime duty of a man is to take care of his family.

And more important is that he should ensure the welfare of his elders like mother, father, and preceptors.

Chanakya states no room for any doubts that of the parents and elders, mother deserves the greatest care.

He goes further to state that one's own poverty or other difficult circumstances would not be justification for neglecting the welfare of one's mother.

पितुरप्यधिका माता गर्भधारण पोषणात्

अतो हि त्रिषु लोकेषु नास्ति मातृसमो गुरुः॥

piturapyadhikā mātā garbhadhāraṇa poṣaṇāt

ato hi triṣu lokeṣu nāsti mātṛsamo guruḥ||

Mother is more important than the father because it is she who carries us for ten months in her womb and after we are born, she nurtures us with her breast-milk which represents her own life.

Therefore there is no preceptor or relative in this world for us to equal our mother.

वृद्धौ च मातपितरौ साध्वी भार्या सुतः शिशुः

अप्यकार्यशतं कृत्वा भर्तव्या मनुरब्रवीत्॥

vṛddhau ca mātapitarau sādhvī bhāryā sutaḥ śiśuḥ

apyakāryaśataṁ kṛtvā bhartavyā manurabravīt||

Manu has said.

" Elderly parents, the affectionate and pious wife and the infant child should be tended for and protected by a person with all sincerity, even if he is forced to find the means for that through disgraceful activities"..

It is not an endorsement for the performance of disgraceful activities, but the statement is made to underline the prime duty of a person to look after his family.

I would prefer to have that black scoundrel Krishna as the resting place for all I have, trouble or anything else.

Read a post about a plumber who faced all the trouble In the world during his working hours and was tense all over but would leave all such troubles on a tree outside his house before he joined his family for rest and repose.

He would be living happily overnight just to take back the bundle of troubles as the next work day started.

A nice way to insulate oneself from troubles at least temporarily.

But my reaction to the post had a different dimension.

Just sharing my thoughts

=========================

But many have troubles real or imagined, and these could fill many forests and would still be overflowing.

Remember the story of Krishna and his boss the owner of the chariot Arjuna on the last day of Mahabharata war after victory.

Near the parking place the boss Arjuna expected Krishna the driver to dismount first and conduct him down holding his hands ceremoniously.

Was it not the day of victory?.

But Krishna tersely ordered Arjuna to get down first.

The Prince Arjuna was piqued at this breach of protocol but obeyed icily and meekly

And of course Krishna too jumped out of the chariot and immediately the vehicle exploded to ashes.

In fact the chariot had taken a lot of spells and destructive arrows over the eighteen days of war

and had been just kept in shape only by the power of the Lord Krishna who could balance all the destructive spells as long as he remained in the chariot.

Arjuna would have become another spoon of ashes had Krishna the driver, got down from it and bowed before Arjuna and ask him to get down as this was the standard protocol.

The tree outside the plumbers house, brings to mind Krishna and his chariot and Arjuna too

Here the plumber handed over the trouble to the tree and remained happy.

But Krishna just absorbed the trouble which was in store for Arjuna and kept him safe and happy

I would prefer to have that black scoundrel Krishna as the resting place for all I have, trouble or anything else..

chatuH shashtypachaaraadyaa चतुःषष्टि उपचाराढ्या

Mother Lalithambika.. Rajarajeshvari.. Mahatripurasundari.. is addressed as chatuH shashtypachaaraadyaa चतुःषष्टि उपचाराढ्या the one who is worshipped by devotees with sixty four upacharas.

The Sixty four upacharas offered to her in ceremonial worship according to tantrik texts are as follows

(Some items might vary slightly from text to text.. But constructively the list would be the same.)

The 64 upachArAs can be listed as follows(however differences as stated above exist)

Early Morning activities: 1. Waking the ever-awakened Amba(!) with vedic verses, praises, instrumental music.(suprabhatha seva)

2.Offering a twig for brushing the teeth. (Dantha-dhavana seva)

3. Offering mangala aratrika.(Mangala-aarathi seva)

4. Shouting jaya along with Bheri-ninaadam(herald-drums) on seeing the deity. (Jaya-dhwani seva)

5.Offering pranamas to the Lord before entering for puja(Namaskara seva)

Offering the Main Upacaras: 6.Inviting Amba (avahana seva)

7. Offering Mother a seat (asanopachara)

8. Making Her comfortable (svagatopachara).

9. Washing Her feet respectfully (padyam).

10. Offering arghyam as a sign of welcome and respect.

11. Offering water to wash the mouth (acamaniyam).

12. Offering madhuparka, then water to wash the mouth.

13. Offering Amba Padukas so that She may come to the bathing place.

14. Cleaning Divine Mother's body with a damp cloth to remove old Kumkuma,candana,nirmalya etc. (murti samskara). (This should be done in privacy efficiently and then Amba must be wrapped in a clean white cloth immediately)

15. Rubbing Mother's body, especially the head, with fragrant oils.(Sugandha-thailopachara)

16. Bathing Amba in fragrant flower water(Sugandha-pushpa neeraajanam)

17. Bathing Her in milk. (Ksheeraabhishekam)

18. Bathing Her in curds/plain yogurt(Dadhyaabhishekam)

19. Bathing Her in ghee(Ghrithaabhishekam)20. Bathing Her in honey(Madhu-snanopachara)

21. Bathing Her in sugar(Guda/Sharkara-snaanam)..here make sure that white sugar is prepared without using animal bones as is the case, else use brown sugar(unprocessed) or jaggery powder.

22. Bathing Her in water consecrated with mantras(Mantra-jala snaanam)

23. Removing oil, ghee, etc, with flour, then warm water. (Abhyangakriya)

24. Wiping Her body with a soft, dry cloth (anga vastra-soucham).

25. Dressing Her in upper and lower cloth(vastra-dhaaranam)

26.Offering gayatri thread (upavitam. Goddess Rajarajeshwari's sacred thread must be prepared beforehand to the chant of Vedic chants)

27. Offering acamana again after dressing. (Punarachamanam).

28.Arranging Her hair(Keshaalankaaram)

29.Decorating Her with bracelets, necklaces, rings etc.(Abharanaalankaaram)

30. Offering Padmaraagam(red colored ruby-like stone got in the river bed),Ambamani(a rare jewel),Vajram(diamonds),Vaidyuram(cat's eye),pravala(corals),moukthikam(pearls)kaustubha and other wonderful jewels.(Manialankarana)

31. Offering various colors of clothing, belts,Kavachas, turbans, capes etc.(Red is a must for Amba)(Vastrayugmam)

32. Offering flowers to Her saffron lotus feet. Applying fragrant unguents and henna decorations on Gandha dried paste to Hers feet with a Bel-leaf.

33. Offering incense(dhoopam)

34. Offering lamps(deepam) along with ghanta sevana(ringing of auspicious bells)...> Here there are various kinds of Deepas to be offered and this single posting would not be enough to describe it all.Ghee-lamp is a must for Srividya puja.

35. Removing inauspicious influences, the glances of evil persons by mustard seeds etc.(Drishti-nivarthy)

36. Offering naivedyam.

37. Offering spices (mukha vasana seva) for a fragrant mouth after eating.(breath freshner)

38. Offering betel (tambulam).

39. Offering a couch for Her to relax in(shayana seva)

40. Offering gandha again and decorating the Mother's body with various feminine designs using frgrant unguents (punargandha dravya seva)

41. Offering Her a crown.(Kireeta seva)

42. Offering varieties of flowers and garlands(pushpamala seva)

Darshana:

43. Offering a mirror.(Darpana seva)

44. Offering chamara and umbrella(cchhatra-chamara seva)

45. Singing(Gaana seva--Gaanapriyaa lolini remember?)

46.Playing instruments(vaadya seva---kalapriya)

47.Dancing(nritya seva)

48.Offering aratrika again.

49.Taking deity to a special mandapa. (In home, it can be done within a room to another small mandapa)

50.Bringing the deity back to Her simhaasana(throne) again.

Bhoga Offering: 51. Offering foot wash, mouth wash again.

52.Offering another meal while burning incense.

53.Offering betel, then performing aratrika.

Concluding Puja: 54.Recitation of verses (stuti) ,mantrapushpa,etc

55.Circumabulation of deity (pradaksina) and athmapradakshina

Pranamas.

56. Touching ones head at the saffron lotus feet of the deity (astanga pranama--all 8 limbs must touch ground).

57. Taking caranamrta and flower prasada on ones head.

58. Taking the food remnants of Amba as prasada.

Night service: 59. Sitting at the feet of Amba ready for service.

60. Making a nice bed for Amba, with soft cloth, flowers(especially jasmine which lulls a person to sleep) and nice scented powders.

61. Offering ones hand to Amba, and offering Her padukas, to bring Her to the bed.

62. Receiving Her at the bed with great festivity.

63. Washing Her feet, then drying them, offering gandha, flowers, betel, condensed milk, fan(chamara)

64. Having Amba lie down in the bed for Her Yoganidra and massaging Her lotus feet having the bhava of a mother in mind.

musings 283

A plant or tree does not stop growing and continues

to grow leaves and sprouts and flowers too even if they are going to be eaten by a goat or cattle, or are going to be whittled down by cutter's axe..

Often branches and twigs grow and flowers bloom even after part of the plant or tree is cut off or eaten away..

But most of the time we human being brood over what might happen to us in future..

and many a time what we foresee may not happen at all..

and brooding leads to worry

and worry leads to depression and diseases

and we are miserable in the present

and ensure that we continue to be miserable in future too.

नमोऽस्तु रामाय सलक्ष्मणाय देव्यै च तस्यै जनकात्मजायै

नमोऽस्तु रामाय सलक्ष्मणाय देव्यै च तस्यै जनकात्मजायै।

नमोऽस्तु रुद्रेन्द्रयमानिलेभ्यो नमोऽस्तु चन्द्रार्कमरुद्गणेभ्यः।।

namo astu raamaaya salakshmanaaya devyai cha tasyai janakaatmajaayai

namo astu rudra-indra-yama-anillebhyaH namo astu chandra-arka- marutganebhyaH..

Valmikiramayanam Sundarakandam Ch 13 sloka 63

Hope you know who chanted it..

It was Lord

Anjaneya himself in sundarakandam of Srimad valmikiramayanam.

The great Hanuman had reached Lanka in search of Sita.

However in spite of his best efforts Sita could not be traced.

He was simply desperate and crestfallen as time too was running out.

Then he makes this prayer of pranams..

First to Rama with Lakshmana

then to that divine lady the daughter of king Janaka (Sita )

then to Rudra, Indra ,Yama, the wind God Anila or Vayu

then to the moon the sun and the ever protective groups of Maruts.

And immediately the beautiful Ashoka vana with the golden Shimshupa tree under which Sita was seated comes to his eyesight.

The rest is victory.

So to this day when one is in utter desperation with no positive things in sight this sloka is uttered..

And sure the prophetic words of Prabhu Anjaneya are sure to give success..

Yes on all issues

प्रयोजनमनुद्दिश्य न मन्दोऽपि प्रवर्तते

प्रयोजनं सम्प्रवृत्तेः कारणं फललक्षणम् ।

प्रयोजनमनुद्दिश्य न मन्दोऽपि प्रवर्तते ॥ 

श्रीमच्छङ्करभगवत्पूज्यपादविरचितः

सर्ववेदान्तसिद्धान्तसारसङ्ग्रहः

prayojanaṃ sampravṛtteḥ kāraṇaṃ phalalakṣaṇam ।

prayojanamanuddiśya na mando'pi pravartate ॥ 11 ॥

śrīmacchaṅkarabhagavatpūjyapādaviracitaḥ

sarvavedāntasiddhāntasārasaṅgrahaḥ

The above quote in various forms is available in many texts and many texts on Dharmasastrams

The above slokam comes in Sarvavedanta Sara Sangraham of Shankara in the part.. Sadhanachatushtayam

The reason for embarking on any human activity is with the expected result in sight.

Without any result or utility in sight even the dull headed persons would not embark on an activity.

For any activity, there should be an aim, and there should be a reasonable expectation of achieving such result.. Without any use or purpose in sight, no one, even if he is dull headed would ever engage himself in any activity..

Of course, there can be fallacies in the expectations, in the way the activity is pursued, and the projected results. And the result might not be as effective as expected.. But without an expectation no one would do any work..