HENB | Thiruvananthapuram | Sept 22, 2015:: The government of Kerala has decided to sanction an amount of `Rupees 170 crore for the renovation of the main roads to Sabarimala ahead of this year’s Mandalam season – Makarajyoti Darshanam usually falls on every 14 th January and the following Vilakku Ceremony .
As a part of providing more facilities to the Hindu pilgrims, the basic amenities at Sabarimala, Pampa, Nilackel and Erumeli will be developed, Chief Minister Oommen Chandy said after a high-level meeting held here on Tuesday to evaluate the preparations taken as part of the coming pilgrimage season. Rajya Sabha Deputy Chairman P J Kurien, Finance Minister K M Mani, Dewaswom Minister V S Sivakumar, Revenue Minister Adoor Prakash, Public Works Minister V K Ibrahim Kunju, Transport Minister Thiruvanchoor Radhakrishnan, Social Justice Minister M K Muneer, Home Minister Ramesh Chennithala and officials from various departments took part in the meeting.
CM Chandy said, “the sewage treatment plant at Sabarimala would be inaugurated on October 19”. He further said that the construction of the six queue complex would be completed ahead of the pilgrimage season. Regarding the ongoing works, he said the construction of two water tanks having a capacity of 20 lakh litre each was progressing at a fast pace. “This apart, the works on a toilet complex with 120 toilets and 60 bathrooms at Sabarimala and another complex at Pampa are in the final stages. The other works in progress are the construction of an ‘annadana mandapam’ and a hotel complex,” the CM said.
Sivakumar, the Kerala State Dewaswom Minister said that all arrangements had been made for parking 10,000 vehicles at Nilackel. He also mentioned that plastic would be strictly restricted at Pampa and Sabarimala. It has also been decided to deploy about 800 persons as part of the cleaning drive. He added that the work on the hospitals complex at Sannidhanam would be begin soon.
It is also said in the Press Release made by the Kerala Govt, “An advance medical arrangements will be done with the help of Department of AYUSH. But it will take time to hire more employees, including doctors in the hospitals situated at Sabarimala pilgrimage routes and shrine circles. Four mobile medical teams will be made available for the Sabarimala pilgrimage. “
Scientific reason why Shri Ganesh Chaturthi should be celebratedÂ
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The destructive and Tama-predominant Yama waves reach the earth in greater proportion during the 120 days from Ashadha Pournima till Kartik Pournima. Their intensity is greater during this period. However, during this period of greater intensity (meaning, from Bhadrapad Shukla Chaturthi to Bhadrapad Shukla Chaturdashi), Ganesh waves too reach the earth in greater proportion. This helps reduce the intensity of the Yama waves.On Shri Ganesh Chaturthi, as also during the days of Ganeshotsav, Ganesh Principle is a 1000 times more active on the earth. Worship of Shri Ganesh in this period bestows greater benefits.
Bhagavad Gita
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The Srimad Bhagavad Gita is a dialogue between Lord Krishna and Arjuna, narrated in the
Bhishma Parva of
the
Mahabharata.
It comprises
eighteen
discourses of a
total of 701
Sanskrit verses.
A considerable
volume of
material has
been compressed
within these
verses. On the
battlefield of
Kurukshetra, Sri
Krishna, during
the course of
His most
instructive and
interesting talk
with Arjuna,
revealed
profound,
sublime and
soul-stirring
spiritual
truths, and
expounded the
rare secrets of
Yoga, Vedanta,
Bhakti and
Karma.
The Bhagavadgita also spelled as Bhagavad-Gita and Bhagavad Gita or simply Gita, is considered to be one of the most sacred and popular religious scriptures of Hinduism. Hindus consider the Bhagavad-Gita as a direct message of Vishnu in the avatar of Krishna, revealed to us in the form of a long dialogue between Him and Arjuna in the middle of the battle field of Kurukshetra, where the epic battle of Mahabharata was fought. The Bhagavad-Gita tells us how we should conduct ourselves in our day to day lives, keeping God at the center of our awareness and activities, performing our duties with a sense of detachment and as a way of our sacrificial offering, and accepting God as the doer and facilitator and ourselves as mere instruments engaged in the act of liberation and self-realization. Those who read the Bhagavad-Gita regularly and with sincerity are apt to be benefited in many ways physically, materially, mentally and spiritually. This section deals exclusively with the Bhagavad-Gita, its content, concepts, wisdom and philosophy. The Bhagavad-Gita is relevant even today as it was centuries ago. In many ways perhaps it is more relevant today than it was before as our lives have become more complex and challenging due to pressures of modern life.
Vedic Culture
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By investigating the knowledge and viewpoints in the many topics found in Vedic culture we can certainly see that the practice and utilization of this Vedic knowledge can indeed assist us in many ways, even in this 21st century. In regard to all the trouble we presently see in this world, maybe it is time to look at things through a different and deeper view to find the answers and directions that are so needed. The knowledge and understandings of this great Vedic culture may indeed be what will help us see through the fog of confusion that seems to envelope so much of society.
What we find in Vedic culture are areas of study, progress and expression that are as relevant today for human advancement as they were hundreds or thousands of years ago. India and its Vedic culture has contributed much to the world, such as its music, beautiful forms of art and architecture, martial arts, astronomy, holistic medicine in Ayurveda, and the mathematical system based on the number ten, along with its yoga systems and philosophy. In the United States, yoga has exploded into a three billion dollar industry. A recent survey (at the time of this writing in 2005) showed that 16.5 million people, or 7.5 percent of the United States, are practicing yoga. Also, the Yoga Journal magazine has grown from a circulation of 90,000 in 1998, to 170,000 in 2000, to 325,000 in 2005.
Vedic mathematics is another example of its contribution to world progress. It is an ancient development that continues to play an important part in modern society. Without the advancements in math that had been established by Vedic culture as far back as 2500 BC and passed along to others, such as the Greeks and Romans, we would not have many of the developments and inventions that we enjoy today. The Greek alphabet, for example, was a great hindrance to calculating. The Egyptians also did not have a numerical system suitable for large calculations. For the number 986 they had to use 23 symbols. The Romans also were in want of a system of mathematical calculations. Only after they adopted the Indian system that was called “Arabic numerals” did they find what they needed.
The difference was that Vedic mathematics had developed the system of tens, hundreds, thousands, etc., and the basis of carrying the remainder of one column of numbers over to the next. This made for easy calculations of large numbers that was nearly impossible in other systems, as found with the Greeks, Romans, Egyptians and even Chinese. The Vedic system had also invented the zero, which has been called one of the greatest developments in the history of mathematics.
The numeral script from India is said to have evolved from the Brahmi numerals. This spread to Arabia through traders and merchants, and from there up into Europe and elsewhere. It became known as the Arabic numerals, yet the Arabians had called them “Indian figures” (Al-Arqan-Al-Hindu) and the system of math was known as hindisat, or the Indian art.
Vedic culture already had an established mathematical system that had been recorded in the Shulba Sutras. These are known to date back to at least the 8th century BC.
The Shulba Sutras were actually a portion of a larger text on mathematics known as the Kalpa Sutras. These and the Vedic mathematicians were recognized for their developments in arithmetic and algebra. Indians were the first to use letters of the alphabet to represent unknowns. But they were especially known for what they could do in geometry. In fact, geometrical instruments had been found in the Indus Valley dating back to 2500 BC. Furthermore, what became known as the Pythagorean theorem was already existing in the Baudhayana, the earliest of the Shulba Sutras before the 8th century BC. This was presented by Pythagoras around 540 BC after he discovered it in his travels to India. So this shows the advanced nature of the Vedic civilization.
The Vedic system of math, as explained in the sutras, also reduced the number of steps in calculations to merely a few that otherwise required many steps by conventional methods. Thus, this ancient science is still worthy of study today.
A well-developed medical system was in existence well before the 1st century A.D. Ayurveda is the Vedic system of holistic medicine. It has become quite popular in the West and is continuing to gain ground and acceptance. The word “Ayurveda”, translated from Sanskrit, is composed of two words, ‘Ayus’ which means life and ‘Veda’ which denotes knowledge. So Ayurveda is the knowledge of healthy living and is not only the treatment of diseases. Ayurveda has twin objectives–maintaining the health of the healthy, and cure illnesses of the diseased. The exact origin of Ayurveda is lost in the mists of antiquity. Since Panini is placed at 7th century BC and Ayurveda depicts non-Paninian Sanskrit grammar, it is logical to place Ayurveda between 6th–10th Century BC.
Jyotish is the Vedic form of astrology, which is an ancient science and is also being accepted and gaining popularity in the West. Vedic Astrology is meant to help the individual better find his or her way through life. It is to assist in discovering one’s highest proclivities, personality, character, qualities and traits and what may be one’s best direction for a career, and other things. Thus a person will least likely waste one’s time in unfulfilling activities, professions or pursuits.
Gemology is an important field in today’s market. But when we speak of Vedic gemology, we do not mean that it is merely for judging the value of a gem. The Vedic purpose in gemology is to determine the best type of quality gem for a person to wear. Thus, Vedic gemology worked in conjunction with Ayurveda and Jyotish to establish the best gem a person should wear for health and positive influence.
Vãstu is the Vedic science of architectural and home arrangement. It made its way through the orient and became known as Feng Shui, which has become popular in the West. However, Vastu is a particular science that deals with the flow of energy through a house or building for the highest benefits for those living or working there. It is not enough to merely arrange a house so it looks nice or that there is a good flow of energy through it. But there is much that depends on the directions in which things are facing or which parts of the building accommodate certain activities.
Vedic art is another ancient development that still holds much appreciation in modern times. Art in the Vedic tradition was never a mere representation of an artist’s imagination. It was always a vehicle to convey higher truths and principles, levels of reality that may exist beyond our sense perception. It was always used to bring us to a higher purpose of existence and awareness. In this way, it was always sacred and beheld the sacred. Still today it is used to allow others to enter into a transcendental experience.
Vedic paintings or symbols are unique in that they can deliver the same spiritual energy, vibration and insight that it represents. In other words, through the meditation and devotional mood of the artist, the art becomes a manifestation of the higher reality. In this way, the painting or symbol becomes the doorway to the spiritual essence contained within. They are like windows into the spiritual world. Through that window we can have the experience of darshan of the Divine or divinities, God or His associates. Darshan is not merely seeing the Divine but it is also entering into the exchange of seeing and being seen by the Divine.
As with art, dance in India was not merely an expression of an artist’s emotional mindset or imagination, but was meant to be an interpretation or conveyance of higher spiritual principles or pastimes of the Divine. In fact, in the Vedic pantheon Shiva is known as Nataraja, the king of dancers. Shiva’s dance was also not without a more significant purpose. His dance was based on the rhythm of cosmic energy that pervades the universe, and the destruction of the illusory energy by which all souls are given the opportunity for release from the illusion to attain liberation, moksha.
In this way, traditional Indian dance is highly spiritual and often accompanies important religious rituals and holy days and festivals. Vedic dance goes back to prehistoric times. Bharata Muni wrote his Natya Shastra, science of drama and dance, over 2000 years ago. In it he explains that it was Lord Brahma, the secondary engineer of the universal creation, who brought dance (natya) and drama to the people of Earth millions of years ago, shortly after the Earth was created.
Now dance has evolved into a tradition involving various schools and styles but with strict discipline. It is not uncommon that Indian families will have their daughters spend at least several years or more in such study and practice. In Vedic dance, there is a precise method of postures, facial and hand gestures (mudras), and movements, along with footwork that must be learned and synchronized to the beat and music in order to convey specific meanings, moods and stories to the audience. Many temples, especially in South India, were known for maintaining large groups of dancers that performed at festivals and religious functions.
When the dance is performed according to the spiritual standards, which some view as similar to the practice of yoga, even the dancers can invoke a high degree of spirituality in their own consciousness and bring unity between their inner selves and God. Then the transcendental atmosphere can manifest and draw the Divine to appear in the performers on stage. Thus, the environment becomes transformed and the audience may also experience darshan of the Divine and experience an inspiring upliftment in their own consciousness. In this way, the dance is divine beauty in motion. Or it is a way of invoking the spiritual dimension into our midst. Few other forms of dance attempt to do this.
So, as we can see, Vedic culture and its many areas of knowledge and devotional expression are still as relevant today as it was thousands of years ago. And humanity can benefit from it by introspection and in spiritual as well as material development as it did in the past.
The power and relevancy of Vedic culture are found in the number of tools it has always provided in order for humanity to reach its fullest potentials, both as individuals who are searching for their own fulfillment and spiritual awakening, and as a society that can function in harmony with nature and cooperation amongst themselves.
What is Karma
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Karma is one of those topics that many people know a little about, but few understand the intricacies of it. To start with, Newton's third law of motion states that for every action there is an equal and opposite reaction. On the universal scale, this is the law of karma. The law of karma basically states that every action has a reaction and whatever you do to others will later return to you. Furthermore, ignorance of the law is no excuse. We are still accountable for everything we do, regardless of whether we understand it or not. Therefore, the best thing is to learn how it works.
If everyone understood the law of karma, we would all be living a happier life in a brighter world. Why? Because we could know how to adjust our lives so we would not be suffering the constant reactions of what we have done due to the false aims of life.
According to Vedic literature, karma is the law of cause and effect. For every action there is a cause as well as a reaction. Karma is produced by performing fruitive activities for bodily or mental development. One may perform pious activities that will produce good reactions or good karma for future enjoyment. Or one may perform selfish or what some call sinful activities that produce bad karma and future suffering. This follows a person wherever he or she goes in this life or future lives. Such karma, as well as the type of consciousness a person develops, establishes reactions that one must experience.
The Svetashvatara Upanishad (5.12) explains that the living being, the jiva soul, acquires many gross physical and subtle bodies due to the actions he performs, as is motivated by the material qualities to which he obtains. These bodies that are acquired continue to be a source of illusion as long as he is ignorant of his real identity.
The Brihadaranyaka Upanishad (4.45) further clarifies that as the atma or soul in the gross and subtle bodies acts, so thereby he obtains different conditions. By acting saintly he becomes a saint, and by acting immorally he becomes subject to the karmic consequences. In this way, he accrues piety or the burden of impiety accordingly.
Similarly, it is stated that as a man sows, so shall he reap. Therefore, as people live their present life, they cultivate a particular type of consciousness by their thoughts and activities, which may be good or bad. This creates a person’s karma.
This karma will direct us into a body that is most appropriate for the reactions that we need to endure, or the lessons we need to learn. Thus, the cause of our existence comes from the activities of our previous lives. Since everything is based on a cause, it is one’s karma that will determine one’s situation, such as race, color, sex, or area of the world in which one will appear, or whether one is born in a rich or poor family, or be healthy or unhealthy, etc., etc.
Thank you for reading
Dharma
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Moral Law of the World
According to the Scriptures
Good Dharma = Good Karma
What Makes You Dharmic?
The 10 Rules of Dharma
The Purpose of Dharma
Yoga for life
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In Vedic Sanskrit, yoga (from the root yuj) means "to add", "to join", "to unite", or "to attach" in its most common literal sense. By figurative extension from the yoking or harnessing of oxen or horses, the word took on broader meanings such as "employment, use, application, performance" (compare the figurative uses of "to harness" as in "to put something to some use"). All further developments of the sense of this word are post-Vedic. More prosaic moods such as "exertion", "endeavour", "zeal", and "diligence" are also found in Indian epic poetry.
There are very many compound words containing yoga in Sanskrit. Yoga can take on meanings such as "connection", "contact", "union", "method", "application", "addition" and "performance". In simpler words, Yoga also means "combined". For example, guṇáyoga means "contact with a cord"; chakráyoga has a medical sense of "applying a splint or similar instrument by means of pulleys (in case of dislocation of the thigh)"; chandráyoga has the astronomical sense of "conjunction of the moon with a constellation"; puṃyoga is a grammatical term expressing "connection or relation with a man", etc. Thus, bhaktiyoga means "devoted attachment" in the monotheistic Bhakti movement. The term kriyāyoga has a grammatical sense, meaning "connection with a verb". But the same compound is also given a technical meaning in the Yoga Sutras (2.1), designating the "practical" aspects of the philosophy, i.e. the "union with the Supreme" due to performance of duties in everyday life[23]
According to Pāṇini, a 6th-century BCE Sanskrit grammarian, the term yoga can be derived from either of two roots, yujir yoga (to yoke) or yuj samādhau (to concentrate). In the context of the Yoga Sutras of Patanjali, the root yuj samādhau (to concentrate) is considered by traditional commentators as the correct etymology. In accordance with Pāṇini, Vyasa who wrote the first commentary on the Yoga Sutras, states that yoga means samādhi (concentration).
According to Dasgupta, the term yoga can be derived from either of two roots, yujir yoga (to yoke) or yuj samādhau (to concentrate). Someone who practices yoga or follows the yoga philosophy with a high level of commitment is called a yogi (may be applied to a man or a woman) or yogini (traditionally denoting a woman).
Why do we ring the temple bell?
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Most of the old temples in India have a large bell at the entrance that one needs to ring before entering the temple. Making temple bells is a whole science. These bells are not made out of ordinary metal, but a whole variety of them, including cadmium, lead, copper, zinc, nickel, chromium and manganese.
The proportion at which each one of them mixed is the real science behind making a bell. Each of these bells is made to produce such a distinct sound that it can create a harmony between your left and right brains. The moment you ring that bell, it produces sharp but lasting sound vibration which lasts for minimum of seven seconds in echo mode — long enough to touch your seven healing centers (or chakras) in your body.
The Bell, known in Sanskrit as the Ghanta/Ghanti is used in all poojas for invoking the Gods.The ringing of the bell produces what is regarded as an auspicious sound. It produces the sound of "OM" the Universal name of the Lord. Most Mantraas (prayers) and vedic chants start with OM. All auspicious actions begin with OM. It fills the mind with peace, makes it focussed and replete with subtle sounds. The ringing of the bell drowns any irrelevant or inauspicious sound, and pervades the whole atmosphere.This reminds us of all pervasive nature of the supreme (Sarva-vyaapi). Even while performing ‘Aarati’ the bell is rung. It is sometimes accompanied by blowing conch, beating drums, playing cymbals and other musical instruments.
The moment bell rings your brain is emptied of all thoughts. Invariably, you will enter a state of trance where you are very receptive.
The bell works as anti-dote to the chaos of your mind. Before you enter temple it helps you to calm down & prepares you for the spiritual awareness you are going to experience.
Even while doing the ritualistic arati, we ring the bell. It is sometimes accompanied by the auspicious sounds of the conch and other musical instruments. An added significance of ringing the bell, conch and other instruments is that they help drown any inauspicious or irrelevant noises and comments that might disturb or distract the worshippers in their devotional ardour, concentration and inner peace.
Prasadam
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On the spiritual path those that are most inclined to lead a peaceful existence that respects the value of all life often adopts the vegetarian lifestyle. It is in accordance with the yogic principle of ahimsa, which is to observe nonviolence and abstain from injuring any being in any way. However, in the process of bhakti-yoga, devotion goes beyond simple vegetarianism, and food becomes a method of spiritual progress. In the Krishna temples, food is offered to the Deities in a special sacrament, after which it becomes prasadam. This means the mercy of the Lord. Thus, the food we eat after it is offered to the Lord becomes a means for our purification and spiritual development.
Devotional service or Krishna consciousness is often described as a process of singing, dancing and feasting. But the feasting is done with spiritual food, Krishna prasadam.
In the Bhagavad-gita Lord Krishna says, “All that you do, all that you eat, all that you offer and give away, as well as all austerities that you may perform, should be done as an offering unto Me.” So offering what we eat to the Lord is an integral part of bhakti-yoga and makes the food blessed with spiritual potencies. Then such food is called prasadam, or the mercy of the Lord.
The Lord also describes what He accepts as offerings: “If one offers Me with love and devotion a leaf, a flower, fruit or water, I will accept it.” Thus, we can see that the Lord does not need anything, but if one offers fruits, grains, and vegetarian foods, He will accept it. The Lord does not accept foods like meat, fish or eggs, but only those that are pure and naturally available without harming others. So we offer what Krishna likes, not those items which are distasteful to Him. We also do not use garlic, onions, or mushrooms when we prepare food for Krishna.
The Lord is fully satisfied in Himself. He is the creator of all so everything is already His. He supplies us with food through nature, but we give thanks to Him by offering it back in a mood of loving devotion. So if His devotee offers something with love, out of His causeless mercy Krishna accepts it. The Lord is never hungry for our food, but for the love and devotion we offer. And then He reciprocates with that love.
So on the spiritual path eating food that is first offered to God is the ultimate perfection of a vegetarian diet. The Vedic literature explains that the purpose of human life is reawakening the soul’s original relationship with God, and accepting prasadam is the way to help us reach that goal.
The food is meant to be cooked with the consciousness of love, knowing that it will be offered to Lord Krishna. In the spiritual world, Radharani cooks for Krishna and She never cooks the same preparation twice. The temple kitchen is understood to belong to Radharani.
The ingredients are selected with great care and must be fresh, clean and pure vegetarian. Also, in cooking for Krishna we do not taste the preparations while cooking. We leave the first taste for Krishna when it is offered.
After all the preparations are ready, we take a portion of each one and place it in bowls on a special plate and take it to the altar to offer it to the Deities or pictures of Krishna.
Then the preparations are presented with special prayers as we ask that God accept our humble offering. The Lord accepts it with the most important part being the love with which it is offered. God does not need to eat, but it is our love for God which attracts Him to us and to accept our offering. Even if the most sumptuous banquet is offered to God but without devotion and love, Krishna will not be hungry to accept it. It is our love which catches the attention of Lord Krishna who is then inclined to accept our service.
After He glances over and tastes that loving offering of vegetarian preparations, He leaves the remnants for us to honor and relish. Krishna’s potency is absorbed in that food. In this way material substance becomes spiritualized, which then affects our body and mind in a similar way. This is His special mercy for us. Thus, the devotional process becomes an exchange of love between us and God, which includes food. And that food not only nourishes our body, but also purifies our consciousness.
By relishing the sacred food of Krishna prasadam, it purifies our heart and protects us from falling into illusion. In this way, the devotee imbibes the spiritual potency of Lord Krishna and becomes cleansed of sinful reactions by eating food that is first offered in sacrifice to God. We thus also become free from reincarnation, the continued cycle of life and death. This process prepares us for entering the spiritual world since the devotees there also relish eating in the company of Krishna.
Not only do we make advancement, but also all of the plants that are used in the preparations as an offering to God are also purified and reap spiritual benefit. However, we become implicated in karma if we cause the harm of any living being, even plants, if we use them for food without offering them to God. Thus prasadam also becomes the perfect yoga diet.
Therefore, the cooking, the offering and then the respectful eating or honoring of this spiritualized food all become a part of the joyful process of devotional service to the Lord. Anyone can learn to do this and enjoy the happiness of experiencing prasadam. The Sunday love feast in the Hare Krishna temples is the opportunity in which everyone can participate in this opulence of Lord Krishna. So we invite you to attend as often as you like and make spiritual advancement simply by relishing Krishna prasadam.
Courtesy : Hare Krishna
Vegetarian?
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There are several reasons why a person is recommended to be vegetarian. One primary reason is that we need to see the spiritual nature within all living beings, and that includes the animals and other creatures as well. Universal brotherhood means nonviolence to both humans and animals. It consists of understanding that animals also have souls. They are alive, conscious, and feel pain. And these are the indications of the presence of consciousness, which is the symptom of the soul. Even the Bible (Genesis 1.21; 1.24; 1.30; 2.7; and in many other places) refers to both animals and people as nefesh chayah, living souls. Those who eat meat, however, because of their desires to eat animals or see them as a source of food for one’s stomach, are not so easily able to understand the spiritual nature of all beings. After all, if you know that all living entities are spiritual in essence, and that all living beings that are conscious show the symptoms of the soul within, then how can you kill them unnecessarily? Any living creature is also the same as we are in the respect that it is also a child of the same father, a part of the same Supreme Being. Thus, the killing of animals shows a great lack in spiritual awareness.
Many portions of the Vedic literature describe how the Supreme Being is the maintainer of innumerable living entities, humans as well as the animals, and is alive in the heart of every living being. Only those with spiritual consciousness can see the same Supreme Being in His expansion as Supersoul within every creature. To be kind and spiritual toward humans and be a killer or enemy toward animals is not a balanced philosophy, and exhibits one’s spiritual ignorance.
The next reason for being vegetarian is to consider the amount of fear and suffering that animals experience in the slaughter industry. There are countless stories of how in fear cows cry, scream, and sometimes fall down dead while inside or even before they are taken into the slaughter house. Or how the veins of dead pigs are so big that it shows they have practically exploded from the fear the pig felt and the adrenalin that was produced while it was being led to slaughter. This certainly causes an immense amount of violence to permeate the atmosphere, which goes out and falls back on us in some form. Furthermore, the adrenalin and fear in the animal also produces toxins which then permeate the body of these animals, which meat-eaters ingest. People who consume such things cannot help but be effected by it. It causes tensions within them individually, which then spreads in their relations with others.
The ancient Vedic text of the Manu-samhita (5.45-8) says, “He who injures innoxious beings from a wish to give himself pleasure never finds happiness, neither living nor dead. He who does not seek to cause the suffering of bonds and death to living creatures, but desires the good of all beings, obtains endless bliss. . . Meat can never be obtained without injury to living creatures, and injury to sentient beings is detrimental to the attainment of heavenly bliss; let him therefore shun the use of meat.”
The Bible (Romans 14.21) also says, “It is neither good to eat flesh, nor to drink wine.” Another biblical commandment (Exodus 23.5) instructs us to help animals in pain, even if they belong to an enemy.
The Buddhist scripture (Sutta-Nipata 393) also advises: “Let him not destroy or cause to be destroyed any life at all, or sanction the acts of those who do so. Let him refrain from even hurting any creature, both those that are strong and those that tremble in the world.” It is also said in the Buddhist scripture, the Mahaparinirvana Sutra, “The eating of meat extinguishes the seed of great compassion.”
For Jews, the Talmud (Avodah Zorah 18B) forbids the association with hunters, not to mention engaging in hunting.
In the New Testament Jesus preferred mercy over sacrifice (Matthew 9.13; 12.7) and was opposed to the buying and selling of animals for sacrifice (Matthew 21.12-14; Mark 11.15; John 2.14-15). One of the missions of Jesus was to do away with animal sacrifice and cruelty to animals (Hebrews 10.5-10).
We especially find in Isaiah where Jesus scorns the slaughter and bloodshed of humans and animals. He declares (1.15) that God does not hear the prayers of animal killers: “But your iniquities have separated you and your God. And your sins have hid His face from you, so that He does not hear. For your hands are stained with blood. . . Their feet run to evil and they hasten to shed innocent blood. . . they know not the ways of peace.” Isaiah also laments that he saw, “Joy and merrymaking, slaughtering of cattle and killing of sheep, eating of meat and drinking of wine, as you thought, ‘let us eat and drink, for tomorrow we die.’” (22.13)
It is also established in the Bible (Isaiah 66.3), “He that killeth an ox is as if he slew a man.” In this regard St. Basil (320-379 A.D.) taught, “The steam of meat darkens the light of the spirit. One can hardly have virtue if one enjoys meat meals and feasts.”
Thus, we should find alternatives to killing animals to satisfy our appetites, especially when there are plenty of other healthy foods available. Otherwise, there must be reactions to such violence. We cannot expect peace in the world if we go on unnecessarily killing so many millions of animals for meat consumption or through abuse.
The third factor for being vegetarian is karma. As the second law of thermodynamics states, for every action there must be an equal and opposite reaction. On the universal scale this is called the law of karma, meaning what goes around comes around. This affects every individual, as well as communities and countries. As the nation sows, so shall it reap. This is something we should take very seriously, especially in our attempt to bring peace, harmony, and unity into the world. If so much violence is produced by the killing of animals, where do you think the reactions to this violence goes? It comes back to us in so many ways, such as the form of neighborhood and community crime, and on up to world wars. Violence breeds violence. Therefore, this will continue unless we know how to change.
Isaac Bashevis Singer, who won the Nobel Prize in Literature, asked, “How can we pray to God for mercy if we ourselves have no mercy? How can we speak of rights and justice if we take an innocent creature and shed its blood?” He went on to say, “I personally believe that as long as human beings will go shedding the blood of animals, there will never be any peace.”
In conclusion, we can mention the March 10, 1966 issue of L’Osservatore della Domenica, the Vatican weekly newspaper, in which Msgr. Ferdinando Lambruschini wrote: “Man’s conduct with regard to animals should be regulated by right reason, which prohibits the infliction of purposeless pain and suffering on them. To ill treat them, and make them suffer without reason, is an act of deplorable cruelty to be condemned from a Christian point of view. To make them suffer for one’s own pleasure is an exhibition of sadism which every moralist must denounce.” Eating animals for the pleasure of one’s tongue when there are plenty of other foods available certainly fits into this form of sadism. It stands to reason that this is counterproductive to any peace and unity or spiritual progress we wish to make. It is one of the things we need to consider seriously if we want to improve ourselves or the world. So here are a few reasons why a genuinely spiritual person will choose to be vegetarian.
Take off your shoes before entering temple...why?
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First, visiting a temple is quite different from visiting any other place. The temple is the best place we visit. That is the place from which we are to gain something invaluable. During our practical life when we go to a minister, we change our mental level and our attitude. Whatever dust has gathered on our shoes, socks or feet are removed by us by striking our feet on the floor outside his chamber or residence. There is a hygienic reason behind this. Cleanliness is as essential as preserving sanctity.
Shoes move on various surfaces both dirty and clean. This cleanliness is of prime necessity to preserve the sanctity of the temple, which is the holy home of God. Temple is a home of GOD, we must maintain the cleanliness.
Moreover when we go to a temple or approach the holy temple altar at home, our mental state and status should be quite different. If we take off the shoes or other footwear, together with all our mental darkness, ego and crookedness and then if we enter the temple and approach God, the receptive capacity of the mind would increase. It will be highly beneficial for us if we keep out the bundle of worldly thoughts together with our shoes or footwear outside and then practice meditation and devotion. If you forget our eternal miseries and surrender to God, the journey of life would be worthwhile. For realizing God we need to keep our egos outside. Some people have a fetish for shoes. We also tend to judge people on what brand of footwear they wear. Hence when one enters the temple all these external judgements and likes or dislikes are left outside as each one is a child God.
Do you remove your shoes on entering your home? Many of us who are not culturally predisposed to this activity avoid thinking about it because we are conflicted about starting a daily routine that you would then need to impose on others.
In Vedic culture it was not permissible to set foot in a room without first removing one’s shoes, to removing shoes at the front door is a mark of respect to the house and to honour its cleanliness and purity, taking off one’s shoes at the front door can be a deeply ingrained cultural habit.
Removing shoes outside a temple is a gesture of being both symbol and a conscious desire to leave behind the outer world by shedding, literally, the first obvious steps—shoes.
Lighting a lamp
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Oil lamps were a part of various traditions and cultures around the world, until electric lights became popular. The earliest known oil lamp can be dated back to the Chalcolithic Age, about 4500 to 3300 BC. Today, their use is limited to only a few homes, more often only for visual appeal.
But there is a lot more to the humble oil lamp, as Sadhguru tells us, than its obvious use of providing light and aesthetics. Find out more about how you can create an ambience of energy and positivity in your home.
Sadhguru: Light is significant because of the way our instruments of vision are made. If our instruments of vision were made like, let’s say that of an owl, light wouldn’t be very valuable to us.
Today you have electric lights so you may wonder why a lamp. But imagine just a few hundred years ago, there was no possibility of doing anything indoors without a lamp. Historically, the lamp was an essential part of our homes because of two reasons. One, there were no electric lights. Two, homes were built from organic materials so people couldn’t afford to open up huge windows. Generally, the houses in ancient times were dark inside. Even today, have you seen that old homes in villages and slums are generally dark? So a lamp was kept even during the day, and a place of worship was created around it.
It is a part of tradition that to create the right kind of atmosphere, the first thing that you do is light a lamp. Of course, because of all our problems today, because our nails are long and polished, we cant do this, so we use electric lights. But those of you who light a lamp, if you simply be there around it, you will notice it makes a difference. You dont need to believe in any God. It need not even be dark, the lamp need not be a visual aid, but do you notice it makes some kind of a difference? This is because the moment you light a lamp, not the flame itself but around the flame a certain etheric sphere will naturally happen.
Where there is an etheric sphere, communication will be better. Did you ever sit around a campfire in your life? If you did, you would have seen that stories told around the campfire always have the maximum impact on people. Have you noticed this? The storytellers of yore understood this stories told around the campfire are always the most effective stories. Receptivity will be at its best.
So if you want to start anything, or you want to create a certain atmosphere, a lamp is lit. This comes from the understanding that when you light a lamp, apart from the visual aspect, it fills the whole place with a different kind of energy. Lighting an oil lamp has certain implications. The use of certain vegetable oils, especially if you use sesame oil, castor oil or ghee (clarified butter) to light a lamp, it exudes positivity. It has its own field of energy.
Fire itself is a source of light and a source of life in many ways. Symbolically, we have always seen fire as the very source of life. In fact, your life itself is referred to as fire in many languages. The fires of life within you keep you going. The Sun, the very source of life on this planet, is just a fireball isnt it Whether you light an electric lamp or you cook at home with whatever kind of stove, or the internal combustion engine in your car, its all still fire, isnt it Everything that is driving life in this world is fire. So fire is seen as the very source of life. It also creates a field of energy around itself, and above all it creates the necessary atmosphere. So when you light a lamp before you start your day, it is because you want to bring the same quality into yourself. It is symbolism; its a way of invoking your own inner nature.
http://www.ishafoundation.org/blog/lifestyle/this-holiday-season-bring-an-oil-lamp-into-your-home/
Thiruvathira Kali
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TThiruvathirakali is a popular group dance in Kerala which is performed by the women. It is performed on the Thiruvathira day of the month Dhanu. The performers circle around a Vilakku and follow a circular movement while dancing. They clap their hands and sing the Thiruvathira pattu while dancing. The leader in the group sing the first line of the song and the rest of the members repeat it as a chorus. Thiruvathirakali is also called as Kaikottikali. The dance has become popular for all seasons especially during the festival Onam. For Onam the dancers circle around the floral carpet. This dance is also performed in stage as well as in competitions.
The women perform this dance mainly to attain marital gladness. It is the women who organizes these dances and is performed to celebrate the marital duties and the female energy. Women of all ages perform this dance. It was believed that it was this dance that bought the God of Love named as Kamadeva back to life after he was burnt to ashes by Lord Shiva. On the day of performance, the women stay awake at night as they believe that Lord Shiva arrives on that day. The women wear typical Kerala sari which is a white sari bordered with golden color. It may be either two piece cloth called mundu and neriyathu or as sari. Mundu is the dress that is worn around the waist and the Neriyathu is worn over the blouse. They neatly tie their hair and decorate it with jasmine flowers.
The group consists of around 8 to 10 dancers and it requires great co ordination to dance properly. They move in a circular manner both in the clockwise as well as anti clockwise direction. They make both fast and slow movements in a graceful manner. It is believed that this dance form has originated from Kathakali such as the Ragachaya of Kaikottikali. In this dance, importance is given to the body movements rather than gestures.
The songs sung may be either based on mythology or from folk tales. At times devotional songs are also sung. For the Thiruvathirakali performed during Onam, the song sung is mainly about the King Mahabali.
KathaKali
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Kathakali has its origins almost 1500 years ago in the early ritual folk dances and dance dramas of Kerala, in southern India, such as the dances associated with the cult of Bhagavathy (Thiyyattom, Mudiyettu, and Theyyam), that were performed at religious festivals by actors wearing elaborate masks, colorful costumes and headdresses, and intricately painted faces.;and socio-religious and material dances such as the Sastrakali and Ezhamattukali. Ashtapadiyattom, a dance drama based on the Gita Govinda of the twelfth-century poet Jayadeva, told the story of Krishna embodied as a humble cowherd, his consort Radha, and three cow girls. In 1655, Manavedan, Sri Samoothiri Maharaja of Kozhikode, wrote Krishnagiti, a dance drama to be performed as Krishnattom (Krishnan; attom (enactment)) on eight consecutive nights, incorporating elements of Ashtapadiyattom and Koodiyattam, another form of Sanskrit ritual dance drama. The performance of Krishnattam was strictly restricted to the Guruvayur Temple, palaces of the members of the Samoothiri Royal family, and temples and houses of Namboodiri Brahmins within the jurisdiction of Sri Samoothiri Maharaja's empire. Krishnattam told the story of Krishna, using dance and mime, while the narrative was sung by musicians. According to legend, Kottarakara Thampuran, the Raja of Kottarakara (once a province of Kerala), a great admirer and promoter of traditional art forms, invited His Highness Samoothiri Maharaja to present Krishnattom in Kottarakkara. The Samoothiri Maharaja refused, saying that Krishnattom was not for the unsophisticated audience of southern Kerala. In response, Kottarakara Thampuran composed several plays and created Ramanattom (Raman; attom(enactment)), also performed on eight consecutive nights. At first, Ramanattom enacted stories from Ramayana and other epics, but as it evolved into Kathakali., it began to encompass many stories.[3] Kathakali shared similarities with both Ramanattom and Krishnanattom, but incorporated several outside elements from the folk and martial arts of Kerala which contributed to its popularity.The increasing use of the local language, Malayalam (as a mixture of Sanskrit and Malayalam, called Manipravaalam) made it more popular among the masses, who could not understand the ancient Sanskrit language. In time, masks were discarded in favor of more elaborate facial make up. Around the seventeenth century, acting became separated from singing, leaving the actors free to concentrate on dramatic expression. Towards the end of the seventeenth century, Prince Kottayam wrote four plays based on the Mahabharata, liberating Kathakali from adherence to any particular Hindu epic and distinguishing it from Ramanattom. Emotion expressed in the face became central to performances, and he introduced a white frame around the face, and red features on a green background, to emphasize movements of the facial features. In the eighteenth century, Kapplingattu Nampoothiri (b. 1740) introduced a number of innovations that shaped Kathakali as it is performed today. He improved the percussion accompaniment, and standardized the use of alarrca, the inarticulate cries made by demons and animals. He further borrowed mudras from Koodiyattam, and harmonized their use with body movements. He clarified and defined the five types of character and strengthened the use of three-dimensional makeup. He also developed the kathi (knife) character type, which combined noble features with evil qualities, as the central role in Kathakali plays Kathakali was traditionally performed during religious festivals. Several Hindu ethnic groups participated in the performance of Kathakali. In its early days, the Nair community dominated because they were often well-versed in the martial art, Kalarippayattu, which is used in Kathakali training and, in a mild form, on the stage. Kathakali, as it is performed today, is just more than four centuries old. It is no longer restricted to temples, palaces and religious festivals, but is often presented in theaters and at special events as entertainment, and is performed far more frequently than the older forms of dance drama to which it is related.
Vallathol Narayana Menon is credited with revitalising Kathakali. He stimulated the world's interest in this art during his tours abroad between 1950 and 1953. The revival of the art of Kathakali in modern Kerala was mainly due to the efforts of Vallathol and the Kerala Kalamandalam.
https://en.wikipedia.org/wiki/Kathakali
What does Om/AUM Mean?
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In Hinduism, Om (also spelled Aum) is a Hindu sacred sound that is considered the greatest of all mantras. The syllable Om is composed of the three sounds
a-u-m (in Sanskrit, the vowels a and u combine to become o) and the symbol's threefold nature is central to its meaning. It represent several important triads:
- The three worlds - earth, atmosphere, and heaven
- The three major Hindu gods - Brahma, Vishnu, and Siva
- The three sacred Vedic scriptures - Rg, Yajur, and Sama
Thus Om mystically embodies the essence of the entire universe. This meaning is further deepened by the Indian philosophical belief that God first created sound and the universe arose from it. As the most sacred sound, Om is the root of the universe and everything that exists and it continues to hold everything together.
Om in Hindu culture
The syllable is discussed in a number of the Upanishads, which are the texts of philosophical speculation, and it forms the entire subject matter of one, the Mandukya.
AUM is a bow, the arrow is the self, And Brahman (Absolute Reality) is said to be the mark. (Mandukya Upanishad) The essence of all beings is the earth. The essence of the earth is water. The essence of water is the plant. The essence of the plant is man. The essence of man is speech. The essence of speech is the Rigveda. The essence of Rigveda is the Samveda. The essence of Samveda is OM. (Chandogya Upanishad) All those activities which people start with uttering the syllable OM do not fail to bear fruit. (Shankaracharya's Commentary on the Taittriya Upanishad 1.8.1) In the Puranas the syllable Om became associated in various ways with the major Hindu devotional sects. Saivites mark the lingam (a symbol of Shiva) with the symbol for Om, while Vaishnavites identify the three sounds as referring to the trinity of Vishnu, his wife Sri, and the worshiper.
Om is spoken at the beginning and the end of Hindu mantras, prayers, and meditations and is frequently used in Buddhist and Jain rituals as well. Om is used in the practice of Yoga and is related to techniques of auditory meditation.
From the 6th century, the written symbol of Om was used to mark the beginning of a text in a manuscript or an inscription. Om Parvat, a sacred peak at 6191m in the Indian Himalayas, is revered for its snow deposition pattern that resembles Om.
According to Indian spiritual sciences, God first created sound, and from these sound frequencies came the phenomenal world. Our total existence is constituted of these primal sounds, which give rise to mantras when organized by a desire to communicate, manifest, invoke or materialize. Matter itself is said to have proceeded from sound and OM is said to be the most sacred of all sounds. It is the syllable which preceded the universe and from which the gods were created. It is the "root" syllable (mula mantra), the cosmic vibration that holds together the atoms of the world and heavens. Indeed the Upanishads say that AUM is god in the form of sound. Thus OM is the first part of the most important mantras in both Buddhism and Hinduism, e.g. Om Namoh Shivai and Om Mani Padme Hum.
Another ancient text equates AUM with an arrow, laid upon the bow of the human body (the breath), which after penetrating the darkness of ignorance finds its mark, namely the lighted domain of True Knowledge. Just as a spider climbs up its thread and gains freedom, so the yogis climb towards liberation by the syllable OM.
TThe omnific and omniparous quality of OM makes it omnipresential, and in-omissible from any spiritual practice. As an omnipotent symbol, the yogi who penetrates its mystery is indeed truly omnicompetent and omnipercipient, and as an omniscient source, it is a virtual omnibus of sacred and mystical inspirations.
Koodiyattam - UNESCO honoured Dance form of Kerala
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Kathakali performance, Kathakali dance form
Koodiyattam is the earliest classical dramatic art form of Kerala. Evidence show that this dance form was in vogue in all major temples from ninth century, and it became a full-fledged dramatic presentation before the fifteenth century. Koodiyattam literally means "acting together". Koodiyattam used to be a combined dance drama conducted by the Chakkiyars (a caste among Hindus), who provided the male cast and the Nangiars (women of the Nambiyar caste), playing the female roles. Koodiyattam performance lasts for several days ranging from 6 to 20 days. Themes are based on Hindu mythology.
Koodiyattam is enacted inside the temple theatre, known as the Koothambalam, with two or more characters onstage at the same time. Vidushaka, a figure parallel to the Fool in Shakespearean plays, sometimes explains in simple Malayalam the background of the story and gives a live image of characters in the minds of the spectators. Often humorous, he enacts his role with the liberty to criticize anyone without fear.
Koodiyattam is a dramatic presentation in Sanskrit, with the exception of the vidushaka, who is the only character speaking in Malayalam. Roleplaying in Koodiyattam includes stylized form of vocal recitation coupled with a complete hand-gesture language and highly evocative facial expressions.
Koodiyattam Make-up and Costume
The make-up and costume of Koodiyattam are not so elaborate. Heroic characters are distinguished by the green colour and the small curved paper frame on their face. Costumes have a blend of brilliant colours, predominantly red, black and white. The costume of the vidushaka (jester) sets him apart from the rest. He has special make-up, small head-gears and costume that vividly display his clownish features.
Music and Orchestration of Koodiyattam Dance Form
Mizhavu is the major musical instrument used in Koodiyattam. It is a big jar made of either clay or copper, with a narrow mouth covered by leather and is played by both hands. Mizhavu is played only by the nambiyars. The Nangiars beat the cymbals and recite verses in Sanskrit.Edakka lends bhava and laya for a vivid portrayal of the soft sentiments of both male and female characters in Koodiyattam.
Koodiyattam is a temple art and probably the only surviving form of the traditional presentation of Sanskrit drama. The Koodal Manickyam temple at Irinjalakkuda and the Vadakkumnatha temple at Thrissur are the main centers where Koodiyattam is still performed annually.
Recently UNESCO (United Nations Educational Scientific and Cultural Organization) honoured Koodiyattam by declaring the art form as one among the "Masterpieces of the Oral and Intangible Heritage of Humanity", which should be protected and preserved. This was the first time that the UN body had conferred the heritage status on an art form.
Kerala Boats - Backwaters
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From Wikipedia, the free encyclopedia
A house Boat View from Ashtamudi Lake
Map of Backwaters in Kerala
The Kerala backwaters are a chain of brackish lagoons and lakes lying parallel to the Arabian Sea coast (known as the Malabar Coast) of Kerala state in southern India. The network includes five large lakes linked by canals, both manmade and natural, fed by 38 rivers, and extending virtually half the length of Kerala state. The backwaters were formed by the action of waves and shore currents creating low barrier islands across the mouths of the many rivers flowing down from the Western Ghats range.
The Kerala Backwaters are a network of interconnected canals, rivers, lakes and inlets, a labyrinthine system formed by more than 900 km of waterways, and sometimes compared to the American Bayou. In the midst of this landscape there are a number of towns and cities, which serve as the starting and end points of backwater cruises.National Waterway 3 from Kollam to Kottapuram, covers a distance of 205 km and runs almost parallel to the coast line of southern Kerala facilitating both cargo movement and backwater tourism.[3] The important rivers from north to south are; Valapattanam river (110 km.), Chaliar (69 km.), Kadalundipuzha (130 km.), Bharathapuzha (209 km.), Chalakudy river (130 km.), Periyar (244 km), Pamba (176 km), Achancoil (128 km.) and Kalladayar (121 km.). Other than these, there are 35 more small rivers and rivulets flowing down from the Ghats. Most of these rivers are navigable up to the midland region, in country crafts.
Ashtamudi Lake is the most visited of the lakes, covering an area of 200 km², and located in Kollam. The lake has a large network of canals that meander through the town. Ashtamudi is also India's most preserved lake.
Meaning of Navaratri
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What is Golu
Family & Friends get together – Greeting Guests
An important ritual in Navarathri is the exchanging of thamboolam (betel leaves and nuts, turmeric, bananas and coconuts and optionally gifts). Everyday ladies and young girls are invited to see the golu and to sing, and then they are honoured with kumkum and sandal paste and given thamboolam.
Till the previous generation, it was common for young children to dress up as mythological and legendary characters while visiting the golus. On each day of the Navarathri festival, ‘sundal’ or spiced pulses, lentils and legumes (a different variety on each day) are offered to the Gods and Goddesses as neividhyam and then to the guests as prasadam.
Again, it is difficult to arrive at a consensus about the reason or significance of offering sundal during Navarathri. One theory believes it’s purely for the nutritional value, that during the dull days of September-October, when the weather’s really not too peppy, people get easily tired and that the wise saints therefore prescribed that protein- and vitamin- rich sundals be served during Navarathri to rejuvenate people.
What matters ultimately is that of all the dishes that are made from the nava-dhaanyas during Navarathri.
Goddress Saraswathi Pooja and Vijaya Dasami
One practice that everybody still follows is the making of black channa sundal on Saraswathi Puja day (9th day of Navarathri), as it is known to be very special for the Goddess. On the 9th day Saraswati Puja, special pujas are offered to Goddess Saraswati - the divine source of wisdom and enlightenment. Books and musical instruments are placed in the puja and worshipped as a source of knowledge. Also tools are placed in the pooja - as part of "Ayudha Pooja". Even vehicles are washed and decorated, and puja performed for them. The 10th day, "Vijayadasami" - is the most auspicious day of all. It was the day on which evil was finally destroyed by good. It marks a new and prosperous beginning. New ventures started on this day are believed to flourish and bring prosperity. Kids often start tutoring on this day to have a head start in their education. In the evening of "Vijayadasami", any one doll from the "Golu" is symbolically put to sleep and the Kalasam is moved a bit towards North to mark the end of that year's Navaratri Golu. Prayers are offered to thank God for the successful completion of that year's Golu and with a hope of a successful one the next year! Then the Golu is dismantled and packed up for the next year. Blessing from all three aspects of the divine mother is the only way to have all-round success in life
Nine forms of Shakti are worshipped during the Navaratris.
* Durga,
* Bhadrakali
* Amba or Jagadamba, Mother of the universe
* Annapurna, The one who bestows grains (anna) in plenty (purna: used as subjective)
* Sarvamangala, The one who gives joy (mangal) to all (sarva)
* Bhairavi
* Chandika or Chandi
* Lalita
* Bhavani
* Mookambika
First three days
The goddess is separated as a spiritual force called Durga also known as Kali in order to destroy all our impurities.
Second three days
The Mother is adored as a giver of spiritual wealth, Lakshmi, who is considered to have the power of bestowing on her devotees inexhaustible wealth, as she is the goddess of wealth.
Final three days
The final set of three days is spent in worshipping the goddess of wisdom, Saraswati. In order to have all-round success in life, believers seek the blessings of all three aspects of the divine femininity, hence the nine nights of worship.
Deepavali
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The term Deepavali or Diwali means "a row of lights" in Sanskrit and is celebrated as the festival of lights throughout India. Deepavali is normally observed for three days- The Dhanteras marks the beginning of this festival while Narak Chaudas and Diwali is celebrated in the second and third day respectively.
In
Kerala, Deepavali is
observed on the
preceding day of the New
Moon in the Malayalam
month of Thulam i.e.
October-November.
However Deepavali is not
a major festival in
Kerala and is celebrated
with great enthusiasm by
the Hindus, Tamil,
Bengali and other
different North Indian
Communities who reside
in Kerala. Goddess
Lakshmi, the goddess of
prosperity is worshipped
during this Deepavali
festival.
There
are many mythological
stories related to this
festival of lights. Some
belive that Deepavali is
the celebration of God
Sree Krishna's triumph
over the demon
Narakasura while some
others believe that it
was the great
celebration relating to
the return of Shree Ram
from his exile. However
the legend of Shree
Krishna is more widely
accepted in Kerala.
According to this
legend, an evil demon
called Narakasura who
ruled the kingdom of
Pradyoshapuram, seized
and imprisoned the women
and tormented the people
ruthlessly. Lord Krishna
put an end to this evil
act by destroying this
devil. Deepavali was
celebrated the day this
tyrant died and the
residents of Dwaraka
welcomed Lord Krishna
with illuminated lamps
or diyas. From that time
this lighting of Diyas
or lamps on the dark
Chaturdasi night has
become a significant
part of this festival.
Hence Deepavali or
Diwali is called the
Festival of Lights.
The
Deepavali celebrations
starts right from the
early morning by taking
a ritual oil bath before
sunrise. It is the
common custom in South
India to eat a
preparation of jaggery
and dry ginger
immediately after taking
the oil bath. Dry ginger
and jaggery serve as the
Nivedya (offering) for
Dhanwantari, who was one
of the greatest
exponents of Ayurveda.
The Dhanwantari Jayanthi falls on the eve of Deepavali. The separate observance of this day had come to an end and enjoying the preparation of dry ginger and jaggery fallen to succeeding day namely Deepavali.
Then they drape themselves in new clothes. The festivity starts by distributing special sweets, bursting of crackers and a wide assortment of colorful fireworks. The houses are beautifully decorated with clay oil lamps and the city dazzles with these sparkling lights.
Deepavali may have deeper significance than what is popularly believed. At the time of the festival the sun is in the house of Thulam (Libra ie. the scales) which signifies commerce, and hence the association of Deepavali with merchants and the Goddess of wealth. The darkness and light symbolise ignorance and knowledge respectively.
As the light dispels darkness, ignorance is replaced by knowledge. There is a prayer in the Upanishat. 'Thamaso ma Jyothirgamaya' ie. "Carry us from the darkness to light" some people are of the opinion that Deepavali, the festival of lights, symbolises this prayer.
courtesy: http://www.learn-malayalam.com/Deepavali.html
Navratri Special…
Highlights
· Kanjak is celebrated either on the eight or ninth day of Navratri
Young girls are worshipped and seen as the embodiment of Goddess Durga
· Wake up to the sweet smell of halwa, fluffly pooris and dry channa
Kanjak used to be, and to a certain extent still is, one of my favourite festivals. I wake up to the sweet smell of hot halwa, fluffy pooris and dry masala chanaa, and it makes me smile. Seeing my expression my mother turns to tell me how I'm too old for kanjak but not too old for the food. Then, I casually walk towards the balcony and peep down the railing only to find little boys and girls with plastic bags in their hands and big smiles across their face going door to door, and being greeted with warm food and inexpensive gifts or money.
What is the Significance of Kanjak?
So what's the significance? Navratri is a festival that's dedicated to the nine incarnations of Maa Durga: Sailaputri, Brahmacharini, Andraghanta, Kusamanda, Skandamata, Katyayani, Kalarati, Mahagauri and Siddhidatri. And Kanjak is celebrated on either ashtami or navami (the eighth or ninth day) of Navratri. It's just another way of paying gratitude to the Supreme Goddess. Tradition (and my grandmother) says that the lady of the house welcomes nine girls into the house by first washing their feet and then tying moli (red thread) around their wrists. These girls are seated in a line and given halwa, poori and chole (also known as 'bhog') along with all kinds of gifts: pencil boxes, hair clips, clothes etc. These young girls that haven't yet hit puberty are seen as the embodiment of goddess Durga.
Mythological Roots
Legend has it that Kumari Puja or Kanjak is celebrated to mark the day when Goddess Mahakali killed the demon Kalasura. It is believed that he started to disturb both heaven and earth and nobody could defeat him. In an effort to stop Kalasura, the other gods approached Goddess Mahakali who was reborn as goddess Durga. She took the form of a little girl and approached Kalasura who then let down his guard, assuming he could fight her without much effort. At which point, Goddess Mahakali pulled out her sword and killed him. Another theory suggests that a young girl (kanya/virgin) is worshiped because that's her purest most auspicious form. Later, she goes on to assume the role of a wife and mother (Parvati, Lakshmi), the role of a teacher to her kids (Saraswati) and the destroyer of all obstacles (Durga).
What to do on Kanjak?
Traditionally, on kanjak you must feed seven to nine girls, but over the years these numbers seem to have gotten lost. Now, little boys are also part of the pack and accompany the girls in their morning Kanjak rounds. My mother & grandmother still believes that the presence of a girl child brings luck to one's home and family, and so even if she can't find little mouths to feed, she counts me as one and gives the rest to the kids that beg for alms outside temples or at traffic lights. The celebration of Kanjak in itself might not be something that'll carry forward from generation to generation, but the essence of the practice, the fact that girls of the house should be loved, respected and treated equally well, if not better than the boys should be treasured forever.
We are happy to announce our Blood Donation program and looking forward to do more charity activities in coming months...
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Happy New Year 2024
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St. Patrick's Celebrations- Indo-Irish Festival 2017
Happy Vishu 2018
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