Hindu Trinity

The Ratha Yatra of Shri Jagannath

2010-05-19T00:20:00.000-07:00

Orrisa comes alive in the month of June and July because this is the time when the famous Jagannath Rath Yatra takes place in Puri. People from all across Orrisa and from various parts of India come to take part in this auspicious occasion. Orrisa witnesses the inflow of about 7 to 10 lakhs of pilgrims during this Car Festival. Foreigners also enthusiastically participate in the Jagannath Puri Rath Yatra.

The Jagannath Temple of Puri is one of the four most famous holy pilgrimages of the Hindus. The procession commemorates the journey of lord Krishna to Mathura, leaving behind grieving Gopis. The massive procession begins at Jagdish temple in Jamalpur. The main chariots are dedicated to lord Krishna, his brother Balaram and sister Subadhra, followed by colourfully decorated elephants, trucks, motor vehicles, pilgrims on foot, acrobats and gymnasts. The significance of this procession is that Lord Jagannath, his brother and sister makes a visit at the garden house, Gundecha Ghar, for five days, also visiting his aunt on the way. At the end of the five days, the three siblings are brought back to the Jagannath temple in a procession called the Ultarath. Jagannath Rath Yatra, Orissa Temples Tour

The entire Ratha Yatra is a symbolic humanisation of God. All rituals associated with the festival demonstrate an attempt to bring the God down from His pedestal of glory to a more human level. On the day of journey the three chariots the yellow coloured Nandighosa, blue coloured Taladwaja and Deviratha are lined up in front of the temple and then the deities are brought on to their respective Chariots. Once the king of Puri sweeps the chariots with scented water and golden broom, the pilgrims lined up with the rope pull the chariots on the Badadanda to Gundicha Ghar.

Though this festival time is very special in India, the main Rath Yatra takes place in the holy town of Puri. At other places, those devotees of Lord Jagannath Temple, who cannot make it to Puri, take out similar processions on a much smaller scale. Notable are the ones at Ramnagar (near Varanasi), Serampore (near Calcutta) and Jagannathpur (near Ranchi).

Tags : Jagannath,Ratha Yatra of Shri Jagannath

SREE VIKRUTI NAMA SAMVATSARA 2010 - 2011 TELUGU GANTALA PANCHANGAM

2010-02-16T09:30:00.000-08:00

Here you can get free download of SREE VIKRUTI NAMA TELUGU GANTALA PANCHANGAM for the year of 2010 - 2011.

This download contains the telugu gantala panchangam in .PDF format & its size is 3.1MB. Please download the file.

Link 1 :Download

Link 2 :Download

108 Feet Maha Shiva Lingam at Hyderabad.

2010-02-08T04:54:00.000-08:00

Construction of 108 Feet Maha Shivalingam (Temprory) on the occation of MahaShivaratri - 2010 @ Hyderabad

SRI SRI SRI VIAJAYANANDANADHA GURU SEVA SAMITHI CHARITABLE TRUST (Regd), Hyderabad will be conducting DHARMA RAKSHANA MAHAYAGNA SAPTHAHAM
during the period 06-02-2010 TO 12-02-2010, at Gymkhana Grounds,
SECUNDERABAD wherein 108 feet height MAHA SIVA LINGA will be
temporarily erected for this purpose. However the public will be
allowed to have the darshan of the SIVA LINGA from 06-02-2010 to
20-02-2010.

The entire programme will be conducted under the supervision and
guidance of JAGATHGURU SRI SRI SRI SIDDESWARANANDA BHARATHI MAHASWAMY,
of the SRI SIDDESWARI PEETHAM, KURTHALAM.

The cost of the said programme is estimated at Rs 150.00 lakhs. In
addition to the liberal donations from various sections of the people
and organizations, we also propose to construct temporary stalls at
the place of MAHA YAGNA and let them for industries / business people
for reasonable rents to meet the cost of the programme. In addition to
the stalls, arrangements will be made for erection of hoardings also.

Provision is being made to install 100 stalls and 192 hoardings in the
site and the details of the tariff enclosed. We request your
participation in any manner convenient to you and we again request you
to give your full cooperation and support in this gigantic venture and
feel this programme as your own.

Details

Significance of 108

Sri . Sri. Sri. Vijayanandanadha Guru Seva Samithi Charitable Trsut
Regd (137/9)
Working Office : Block No: 10, 2nd Floor, APHB, OU Road,
Vidya Nagar,Hyderabad -44
Registred Office : 401, 2-2-1137,Sai Parimala Prides
New NallaKunta, Hyderabad - 500044
Phones:
Office : 040 -329999373
Organizing members : 09394222273 / 74 / 75 / 76
info@mahashivalingam.com , mahashivalingam@gmail.com
www.mahashivalingam.com

CHANDRA GRAHAN IN DECEMBER 31 DECEMBER 2009 – CHANDRAGRAHAN – LUNAR ECLIPSE

2009-12-30T07:02:00.000-08:00

Chandra Grahan, a partial lunar eclipse, will take place on the night of December 31, 2009 and will end during the early hours of January 1, 2010. According to NASA, the Chandra Grahan is a minor partial lunar eclipse and is visible in India, Nepal, Dubai, Oman, Qatar, Kuwait, Singapore, Sri Lanka, Malaysia and other places in Asia (eastern hemisphere). The Chandragrahan will be taking place in India during night from 10:47 PM on December 31 and end at 02:58 AM on January 1, 2010.

The grahan will take place from 17:17:07 GMT to 21:28:15 GMT. The corresponding India time of the Grahan is from 22:47 hrs on December 31, 2009 to 02:58 hrs on January 1, 2010.

Please note that the grahan is not visible in United States and Canada.

The following map shows the detail view of the Chandra Grahan on December 31, 2009 around the world:

Chandra Grahan and Hindus

Usually during a Chandra Grahan, a fast (Upvaas) is observed by certain communities in Hindu religion. The fast begins about 9 hours before the beginning of Chandra Grahan.

People also take a bath in cold water and chant mantras dedicated to Lord Vishnu or Shiva like the Ashtakshara Mantra or Mrityunjaya Mantra. This is done whenever Surya and Chandra are under the influence of Rahu. Pregnant women chant the Santana Gopala Mantra.

Calculate the Chandra Grahan Time in your region

The grahan time on December 31, 2009 is from 17:17:07 GMT to 21:28:15 GMT. To know the time in your region just add or subtract from GMT. For example for India add +5:30 and the corresponding India Time is 22:47 hrs to 02:58 hrs.

Chandra Grahanam Time in Chennai and Andhra Pradesh in December 31, 2009 . Lunar Eclipse Time January 1, 2010 early hours

47 PM on December 31, 2009 to 02:58 AM on January 1, 2010 – as per Indian standard time. The major part of the eclipse will take place from 00:23 AM to 01:23 AM on January 1, 2010 (early hours). Hindu Panchangams have marked this grahanam and therefore those observing certain rituals have to follow them....

LORD SUBRAMANYA SHASHTI

2009-11-02T05:36:00.000-08:00

Lord Subramanya Swamy is considered to be the universal lord who blesses human beings and helps them get rid of their sins. Lord Subrahmanya is worshipped in India (mostly South India), Sri Lanka, Malaysia and Singapore. The natives who are suffering from financial crisis, delay in marriages, and those who are prone to frequent accidents are advised to offer prayers to Lord Subramanya Swamy on this auscipicious day by performing abhishekam to Lord Subramanya Swamy.

Natives in their natal chart, if Kuja is positioned in the 8th house from moon sign or having Kuja Dosha or under Kuja Dosha or antar dasa, the effect of Kuja will be very severe. The natives are advised to perform necessary pooja on the auscipicious day of Subramnaya Shashti to get rid off thier problems. The natives are advised to perform pooja with utmost faith to seek His blessing of Lord Subramanyeswara Swamy who could solve your problems. The natives are advised to perform milk abhishekam to Lord Kuja on that day along with the natives name and gotra to get rid of their problems and seek His blessings.

Natives are advised to recite the Lord Subramanya Astothram on Tuesdays regularly to get rid of their problems and seek His blessings.

May Lord Subramanya Swamy shower His blessings on you.

Sree Subramhanya Astothram

Om Skandaya namah
Om Guhaya namah
Om Shanmu-khaya namah
Om Phala-netraya namah
Om Prabhave namah
Om Pinga-laya namah
Om Krutti-kasunave namah
Om Shikhi-vahaya namah
Om Dvishad-bhujaya namah
Om Dvishan-netraya namah
Om Shakti-dharaya namah
Om Pishitasha-prabham-janaya namah
Om Tarakasura samhartre namah
Om Rakshobala-vimardanaya namah
Om Mattaya namah
Om Pramattaya namah
Om Unmattaya namah
Om Surasainya-surakshakaya namah
Om Devasena-pataye namah
Om Pragnyaya namah
Om Krupalave namah
Om Bhakthavastalaya namah
Om Uma-sutaya namah
Om Shakti-dharaya namah
Om Kumaraya namah
Om Kroumcha-daranaya namah
Om Senanaye namah
Om Agni-janmane namah
Om Visha-khaya namah
Om Shankaratmajaya namah
Om Shiva-swamine namah
Om Guna-swamine namah
Om Sarwa-swamine namah
Om Sana-tanaya namah
Om Anamta-shaktaye namah
Om Akshobhyaya namah
Om Parvati priya-nanda-naya namah
Om Ganga-sutaya namah
Om Sharo-bhutaya namah
Om Aahutaya namah
Om Pavakatmajaya namah
Om Jrumbhaya namah
Om Prajrumbhaya namah
Om Ujrumbhaya namah
Om Kamala-sana-samstu-taya namah
Om Ykavarnaya namah
Om Dvivarnaya namah
Om Trivarnaya namah
Om Sumanoha-raya namah
Om Chaturwarnaya namah
Om Pancha-varnaya namah
Om Praja-pataye namah
Om Ahaspataye namah
Om Agni-garbhaya namah
Om Shami-garbhaya namah
Om Vishwa-retase namah
Om Sura-rigne namah
Om Hari-dwarnaya namah
Om Shubha-karaya namah
Om Vatave namah
Om Vatu-vesha-bhrute namah
Om Pushaya namah
Om Gabhastine namah
Om Gaha-naya namah
Om Chandra-varnaya namah
Om Kala-dharaya namah
Om Maya-dharaya namah
Om Maha-maene namah
Om Kaivalyaya namah
Om Shankara-tmajaya namah
Om Vishwayonaye namah
Om Ameyatmaya namah
Om Tejonidhaye namah
Om Anamayaya namah
Om Para-meshtine namah
Om Para-bramhaya namah
Om Veda-garbhaya namah
Om Verat-putaya namah
Om Pulinda-kanya-bhartaya namah
Om Mahasara-swatavrutaya namah
Om Aashrita-khiladatre namah
Om Choragnaya namah
Om Roga-nashanaya namah
Om Anamta-murtaye namah
Om Aananda-daya namah
Om Shikhandi-kruta ketanaya namah
Om Dambhaya namah
Om Parama-dambhaya namah
Om Maha-dambhaya namah
Om Vrushamkapaye namah
Om Karano-patta-dehaya namah
Om Karana-teeta-vigrahaya namah
Om Aneswa-raya namah
Om Amrutaya namah
Om Pranaya namah
Om Prana-yama-parayanaya namah
Om Virudha-hantre namah
Om Veeragnaya namah
Om Rakta-syaya namah
Om Shyama-kandha-raya namah
Om Subramhanyaya namah
Om Guhaya namah
Om Pritaya namah
Om Bramhanyaya namah
Om Bramhana priyaya namah
Om Veda-vedyaya namah
Om Akshaya-phala-daya namah
Om Valli-devasena-sameta subramanya swamiye namah
Om naanavidha parimala pathra pushpaanni samarpyami.

When was Subramanya Shashti?

2009 : 22 November

source

CALCUTTA KALI MAA

2009-10-30T00:17:00.000-07:00

The Kalighat temple in its present form is only about 200 years old, although it has been referred to in Mansar Bhasan composed in the 15th century, and in Kavi Kankan Chandi of the 17th century.

Only two types of coins of Chandragupta II, who incorporated Vanga in the Gupta Empire, are known from Bengal. His Archer type coins, which became the most popular type of coinage with the Gupta rulers after Kumaragupta I, have been found in Kalighat. This is evidence of the antiquity of the place.

The original temple was a small hut. A small temple was constructed by King Manasingha in the early Sixteenth century. The present temple was erected under the patronage of the Sabarna Roy Chowdhury family of Banisha. It was completed in 1809. The Haldar family claims to be the original owners of the temple property. But this was disputed by the Chowdhrys of Banisha. In the nineteen sixties a committee was formed for the administrative management of the temple with representation from the Government and the Haldar family.

It is necessary to know the history of the temple to understand the practices which are prevalent today. The organization of the temple and the meaning of the terms Sevaiyat, Phaledar, Mishras, and Sathi Brahmins will be explained later with an update.

source & click this site for details : http://kalighat.jagaddhatri.com/

MAHA NAVARATRI 2009 AT KOLLUR MOOKAMBIKA TEMPLE IN KARNATAKA

2009-09-23T08:31:00.000-07:00

Maha Navaratri or Sharada Navratri is the biggest event at Kollur Mookambika temple of Udupi district in Karnataka. Maha Navaratri 2009 celebrations start on Sept ember 19 and ends on 28 September. The festival of Navratri is witnessed by few lakhs of devotees from the State, Tamil Nadu, Pondicherry, Kerala and Andhra Pradesh. On Saturday, the Kalasha Sthapane puja is held. This ritual followed by ‘Shatarudrabhisheka,’ and some other pujas.

Sharada Sthapane, Chandika Yaga and Rathotsava are some main events during Navratri. The Utsava idol of the temple is taken out for pradakshina around the temple. Purnakumababhisheka is also performed. Mahadeeparadhana and Suhasini Puja are performed daily during nine days of Maha Navaratri in the temple.

On the first day, one Suhasini is offered puja and on ninth day nine Suhasinis are offered Puja. Every day, one Suhasini is added for the Puja. After Suhasini Puja, the women are allowed to enter into the Lakshmi Mantapa, the inner portion of temple. Generally, women are not allowed to enter into the Garbha gudi or other inner portions of the temple.

Vijaya Utsava is the main ritual on performed Vijayadasami during which the Utsava idol of Goddess Mookambika is carried to the Shukla Theertha and brought back to the temple.

Vidyarambha at Mookambika Temple in Kollur:

Vidyarambha ritual is held on Vijaya Dashami in the temple. On September 28 in 2009, rituals such as Sharada Puja and Sharada Visarjane (immersion of Sharada idol) are performed in Saraswati Mandir. This ritual marks the beginning of education for children.

During Vidyarambha, the symbol of ‘Om’ is written on the tongue of children, aged between two and five years with a twig of turmeric. Saraswati Mandir has a great significance in which Jagadguru Sri Adi Shankaracharya composed ‘Soundarya Lahari’.

Durga Navaratri 2009 celebrations at Sri Bramaramba Temple in Srisailam – Dasara Sharan Navaratri Utsavalu 2009

2009-09-23T08:16:00.000-07:00

Durga Navaratri or Dasara Utsavam is one of the biggest events in Bhramaramba Mallikarjuna swamy temple located at Srisailam in Kurnool district of Andhra Pradesh. Durga Navratri 2009 celebrations will from 19th September 2009 and ends with Shami Puja on Vijaya Dashami day, 28th September 2009. During the celebrations, special pujas and archanas are offered to Lord Mallikarjuna swamy. Bhramarambika Devi worshipped in 9 forms of Navadurga. Vahana sevas to Goddess Bramaramba and to Lord Mallikarjuna are the most eye-catching events.

Dasara Navratri begins with the Ganapati Pooja followed by the Kalasa Sthapana and ends with Poornahuthi. Special pujas, Archanas are performed on these days along with Navaratri special pujas like – Kumari Puja, Suhasini Puja and Dampati Puja.

Srishailam is the most sacred place in South India where one of the Dwadasa Jyothirling (12 prominent Shiva temples) and one of the Astadasha Shakti Peethas (18 prominent temples of Goddess Shakti).

Durga Navaratri 2009 Calendar – Dates, Alankaras and celebrations during Navaratri 2009:

19 September 2009 – Shailaputri Alankaram – Brungi Vahanam seva

20 September 2009 – Brahmacharini Alankaram – Mayura Vahanam seva

21 September 2009 – Chandraghanta Alankaram – Ravana vahana seva

22 September 2009 – Kushmanda Alankaram – Kailasa Vahana seva

23 September 2009 – Skandamata Alankaram – Sesha vahana seva

24 September 2009 – Katyayani Alankaram – Hamsa vahana seva

25 September 2009 – Kalaratri Alankaram – Gajavahana seva

26 September 2009 – Mahadurga Alankaram – Nandi vahana seva

27 September 2009 – Siddidayini Alankaram – Ashwa vahana seva

28 September 2009 – Bhramaramba devi Alankaram – Nandi vahanam seva

Navratri celebrations begin on 19th September at 8 am with several special pujas like Yagashala Pravesham, Ganapati Puja, Swasthi Punyahavachanam, Deeksha Sankalpam, Kankana Puja, Rudrayaga Sankalpam, Deekshadharana, Kankana dharana, Mandaparadhana and Kalasha shtapana Puja. At 10.30 am Chandiyaganga Akhanda sthapana, Vaasthu puja, Vaasthu homam and at 4’o clock in the evening Parayanam and Japanushtana are performed. At 5’o clock on the same day, Ankurarapana, Agni Prathishta, Navavaranarchana, Kumkumarchana, Rudrahomam, Chandi homam and at 9 pm Suhasini Puja, Kalaratri Puja, Maha mangala harati, Neerajana mantra pushpam and Teerth Prasad Vitharana are performed.

Special pujas will be performed from 20th to 27th September as per the temple schedule and rituals. On 28th September, Vijaya Dashami day, Shami Puja is performed in the evening and then after Navaratri celebrations will be concluded.

Official Temple Website

Durga Navaratri 2009 in Kanakadurga Temple at Vijayawada

2009-09-23T07:50:00.000-07:00

Durga Navratri at Kanakadurga temple at Vijayawada, Andhra Pradesh, is the most celebrated festival season. 2009 Navaratri Utsavalu begins on September 19 and ends on September 28 with Dasara (Vijaya Dashami). With Kalasha Sthapana Pooja, celebrations will start at the temple. On Padyami, the first day of Navarathri, Goddess Durga is decorated in Sri Swarna Kavachalankrutha Durga Devi Alankaram. On concluding day, Vijaya Dashami, Durga is worshiped in Sri Rajarajeshwari Devi Alankaram.

Here is the list of Alankarams of Goddess Durga during Sharan Navarathri 2009:

* Day 1 – Ashwayuja Padyami – Sri Swarna Kavachalankruta Durga Devi – 19 September

* Day 2 – Ashwayuja Vidiya – Sri Bala Tripura Sundari Devi – 20 September

* Day 3 – Ashwayuja Thadiya – Sri Annapurna Devi – 21 September

* Day 4 – Ashwayuja Chavithi – Sri Gayatri Devi – 22 September

* Day 5 – Ashwayuja Panchami – Lalitha Panchami – Sri Lalitha Tripura Sundari Devi – 23 September

* Day 6 – Ashwayuja Shashti – Maha Shashti – Sri Maha Lakshmi Devi – 24 September

Sri Maha Lakshmi Avataram

* Day 7 – Ashwayuja Saptami – Maha Saptami – Sri Maha Saraswati Devi – 25 September

* Day 8 – AashwiyujaSuddhaSapthami & AashwiyujaSuddhaAshtami – Durga Ashtami – Sri Saraswathi Devi & Sri Durga Devi – 26 September

* Day 9 – Ashwayuja Navami – Maha Navami – Sri Mahishasura Mardhini Devi – 27 September

* Day 10 – Ashwayuja Dashami – Vijaya Dashami – Dasara – Sri Rajarajeshwari Devi – 28 September

On Vijaya Dashami, the Navaratri celebrations will be concluded with Teppotsavam when Kanakadurga is taken out for a procession in the river Krishna. Theppotsavam 2009 date is 28 September.

It is to be noted that Maha Saraswati Devi alankaram is also remained on 26th September 2009 till 8 am. Darshanam will start from 10 am. Two hours will be allotted to decorate the Goddess in Durga Devi alankara. Teppotsavam is started at 5 pm on 28th September 2009.

Courtesy: Official website

VISHWAKARMA – THE LORD OF ARCHITECTURE

2009-09-16T23:35:00.000-07:00

Vishwakarma is the presiding deity of all craftsmen and architects. Son of Brahma, he is the divine draftsman of the whole universe, and the official builder of all the gods' palaces. Vishwakarma is also the designer of all the flying chariots of the gods, and all their weapons.
The Mahabharata describes him as "The lord of the arts, executor of a thousand handicrafts, the carpenter of the gods, the most eminent of artisans, the fashioner of all ornaments ... and a great and immortal god." He has four hands, wears a crown, loads of gold jewelry, and holds a water-pot, a book, a noose and craftsman's tools in his hands.

Vishwakarma Puja:

Hindus widely regard Vishwakarma as the god of architecture and engineering, and September 16 or 17 every year is celebrated as Vishwakarma Puja — a resolution time for workers and craftsmen to increase productivity and gain divine inspiration for creating novel products. This ritual usually takes place within the factory premises or shop floor, and the otherwise mundane workshops come alive with fiesta. Vishwakarma Puja is also associated with the buoyant custom of flying kites. This occasion in a way also marks the start of the festive season that culminates in Diwali.

Vishwakarma's Architectural Wonders:

Hindu mythology is full of Vishwakarma's many architectural wonders. Through the four 'yugas', he had built several towns and palaces for the gods. In "Satya yuga", he built the Swarg Loke, or heaven, the abode of the gods and demigods where Lord Indra rules. Vishwakarma then built the 'Sone ki Lanka' in "Treta yuga", the city of Dwarka in "Dwapar yuga", and Hastinapur and Indraprastha in the "Kali yuga".

'Sone Ki Lanka' or Golden Lanka:

According to Hindu mythology, 'Sone ki Lanka' or Golden Lanka was the place where the demon king Ravana dwelled in the "Treta yuga." As we read in the epic story Ramayana, this was also the place where Ravana kept Sita, Lord Ram's wife as a hostage.

There is also a story behind the construction of Golden Lanka. When Lord Shiva married Parvati, he asked Vishwakarma to build a beautiful palace for them to reside. Vishwakarma put up a palace made of gold! For the housewarming ceremony, Shiva invited the wise Ravana to perform the "Grihapravesh" ritual. After the sacred ceremony when Shiva asked Ravana to ask anything in return as "Dakshina", Ravana, overwhelmed with the beauty and grandeur of the palace, asked Shiva for the golden palace itself! Shiva was obliged to accede to Ravana's wish, and the Golden Lanka became Ravana's palace.

Dwarka:

Among the many mythical towns Viswakarma built is Dwarka, the capital of Lord Krishna. During the time of the Mahabharata, Lord Krishna is said to have lived in Dwarka, and made it his "Karma Bhoomi" or center of operation. That is why this place in nothern India has become a well known pilgrimage for the Hindus.

Hastinapur:

In the present "Kali Yuga", Vishwakarma is said to have built the town of Hastinapur, the capital of Kauravas and Pandavas, the warring families of the Mahabharata. After winning the battle of Kurukshetra, Lord Krishna installed Dharmaraj Yudhisthir as the ruler of Hastinapur.

Indraprastha:

Vishwakarma also built the town of Indraprastha for the Pandavas. The Mahabharata has it that King Dhritrashtra offered a piece of land called 'Khaandavprastha' to the Pandavas for living. Yudhishtir obeyed his uncle's order and went to live in Khaandavprastha with the Pandava brothers. Later, Lord Krishna invited Vishwakarma to build a capital for the Pandavas on this land, which he renamed 'Indraprastha'.

Legends tell us about the architectural marvel and beauty of Indraprastha. Floors of the palace were so well done that they had a reflection like that of water, and the pools and ponds inside the palace gave the illusion of a flat surface with no water in them.

After the palace was built, the Pandavas invited the Kauravas, and Duryodhan and his brothers went to visit Indraprastha. Not knowing the wonders of the palace, Duryodhan was flummoxed by the floors and the pools, and fell into one of the ponds. The Pandava wife Draupadi, who witnessed this scene, had a good laugh! She retorted, hinting at Duryodhan's father (the blind king Dhritrashtra) "the son of a blind man is bound to be blind." This remark of Draupadi annoyed Duryodhan so much that later on it became a major cause for the great war of Kurukshetra described in the Mahabharata and the Bhagavad Gita.

LORD KHEDBRAHMA IN GUJARARAT

2009-09-07T02:45:00.000-07:00

History

Khedbhrama also know for its historical values, Lord Brahma’s Temple and goddess Amibika birth place, Jain Temple of Mahavir and Adivasi population. Legends has story that she was born in this town, people from across the countries comes here for visit every year.There are only two temples of Lord Brahma in the world ,one in Pushkar & second in Khedbrahma.

According to Padmapuran this is an ancient teerth being known as Brahmpur in Saty Yug; Agnikhet in Treta; Hiranyapur in Dwapar and talukhet in Kali Yug. Puratan Brahmakshetra says that many Digambar temples were also present in this locality. An inscription of Samvat 1256 is present in the ancient Aditi Vav. Many rise and falls have taken place here. The present jain temple is considered to be building 500 years ago.

Transportation

From Ahmedabad it is 122 KM far. From Himmatnagar it is 52 KM far. AND from ambaji it is only 50KM far.

Khedbrahma also has bus-station of state transport (GSRTC) and railway station where only two trains comes in a day.

Villages of khedbrahma Taluka:Matoda,Radhivad,Agia,Derol,Metral,Poshina,etc

Related Posts :

PUSHKAR BRAHMA TEMPLE
LORD ADI BRAHMA TEMPLE IN KHOKHAN, (KULLU)

LORD ADI BRAHMA TEMPLE IN KHOKHAN, (KULLU)

2009-09-07T01:49:00.001-07:00

In the village of Khokhan, about 4 kms. from Bhuntar in the Kullu Valley, is a large wooden temple dedicated to the worship of Adi-Brahma. Kullu, once known as Kulanthpitha, has been called "the end of the habitable world", being located in the far reaches of Himachal Pradesh.

The temple is located close to Bhuntar, on a road beginning in Shamshi, and moving towards the village of Khokhan. The temple is positioned at about same elevation as the Dayar temple of Lord Vishnu, across the valley.

The presiding Deity of the Khokhan temple, Sri Adi Brahma is located in the center of the temple, with Garh Jogni and Manikaran Jogni on his left and right sides. The temple is made of wood and stone in a pagoda style. The attendant rath is fixed with one ashta-dhatu, eleven silver, and two brass mohras.

In his book, Temple Architecture of the Western Himalaya, author O.C. Handa describes the temple structure and environs in some detail. As in the case of the Brahmadev temple at Kanappa Hill, the Deity is described as a "lingam", but is not to be confused with the traditional linga form associated with the worship of Shiva. Rather, linga has been used to describe Brahma's Chaturmukha (four-faced) form, and bas relief temple sculpture murti forms.

"Situated about 5 km. away from the shawl town of Shamshi, next to Bhuntar, on the Chandigarh-Manali National Highway No. 21, Khokhan is a sizeable farming village of about sixty houses in the lower Beas Valley. The village is not so well known, even in the neighboring area. The ancient, magnificent, multi-tiered pyramidal wooden temple in the heart of the village, dedicated to Adi Brahma, had also, thus, remained unknown to the scholars and researchers until Penelope Chetwode-John Nankivell team noticed its nostalgic grandeur some two decades ago.

This temple has assumed greater significance, for it is the finest of the four temples so far identified with Brahma in the Kullu Valley. The other three are at Phati-Kanaun, Shilpihar, and Rahala villages. Besides these, there is a significant temple of Adi Purkha, which is also traditionally associated with Brahma at village Tihri (Uttarsal) in Mandi district. Another temple of Brahma exists at Surla Charan in Nahan tehsil of district Sirmaur.

The prefix 'Adi' to 'Brahma' may be the extant evidence of Buddhist influence, which remained the popular dominant religion in the upper Beas valley, before it was superceded by the Brahmanic traditions.

The temple is laid out on a square plan, measuring approximately 900 x 900 cms. externally. The outer edge of plinth is defined by the sturdy deodar wood plinth-beams, which are lap-jointed on the corners. On these plinth beams, massive pillars are placed on the corners, with two in between each side. A 190 cm. wide verandah runs on all sides, leaving a square area, 520 x 520 cms. externally, for the sanctum. The sanctum has a sunken floor. In the sanctum, there is a 150 cm. tall black stone lingam, which the villagers believe belongs to the original foundation of this temple, when a 10th-11th century stone temple stood at this site.

The Adi Brahma temple at Khokhan is a dehra of the Deity. He has his bhandar in a village across the mountains, where his moharas and are enshrined. Usually the dehra remains closed, and is only opened to receive the Deity, when he comes out on his rath from his bhandar.

The four-tiered magnificent hansakara structure of the Adi Brahma temple is about 2,000 cms. tall. The formal arrangement of the temple as a whole is graceful, although the bottom tier is disproportionately wider. The upper three tiers are richly ornamented with graceful and high-raised supporting brackets. These lend an aura of sublime dignity to this edifice."

Related Posts :
PUSHKAR BRAHMA TEMPLE
LORD KHEDBRAHMA IN GUJARARAT

PUSHKAR BRAHMA TEMPLE

2009-09-06T22:47:00.000-07:00

Though Brahma, the Creator of the Universe, is one of the Gods of the Hindu Trinity, yet his importance has virtually diminished in the hearts of the Hindus of India. This is so because respect for Brahma has been beclouded by the respect for Vishnu (preserver of Universe) and Shiva (destroyer of universe). Having created the universe, the work of Brahma is considered completed, though that of Shiva and Vishnu is still continuing. As such both these Gods command more respect from the people.

There is another reason, or perhaps a belief, associated with this diminishing value of Lord Brahma. Mythical legend has it that Brahma once decided to perform a yagna and for this he needed a place on earth. He was on his search for a place when the lotus flower in his hand fell off and landed in Pushkar. Hence, he announced Pushkar as the venue for the yagna (Pushp means flower while kar means hand). However, unfortunately, his wife Savitri was not present with him at that point of time. Due to this Brahma married a local maid, Gayatri who completed the formalities of Yagna with him. When Savitri arrived at the spot and discovered Gayatri, she was infuriated. She cursed Brahma that Pushkar would be the only place where he will be worshipped by his devotees in future.

The Brahma Temple in Pushkar, being the only one in the country dedicated to the Creator of Universe, as such has great significance amongst the devotees. Thousands of devotees visit this shrine every year to pray before Lord Brahma. Though there are numerous other temples dedicated to different Gods in Pushkar, yet the place is more renowned as the abode of Brahma.

The Brahma Temple

The Pushkar Brahma Temple is located on the banks of the Pushkar Lake. The temple was originally built in the 14th century and stands on a raised platform. Marble steps lead upto the temple that has a red spire and an image of Hans, the vehicle of Lord Brahma, on the top of the main doorway to distinguish it from numerous other temples nearby.

A lovely silver carved turtle can be seen sitting with its face towards the sanctum sanctorum. The black and white chequered tiles floor around the turtle is full of silver coins donated by the devotees with their name and the birth and death anniversary date of their loved ones engraved on it.

The four headed image of Lord Brahma is in a cross legged position with Savitri on his right and Gayatri on the left side.

The temple becomes specially important during the Kartika Purnima in the months of October- November. This is the time when the sleepy town of Pushkar comes alive with the joyous Pushkar festival. It is also the time which marks the period during which Brahma performed his Yagna in Pushkar. Numerous people with deep faith in their hearts take a holy dip in the water of Pushkar Lake and bow their head before the Jagat Pita, Lord Brahma.

Realted Posts :

LORD ADI BRAHMA TEMPLE IN KHOKHAN, (KULLU)
LORD KHEDBRAHMA IN GUJARARAT

LORD BRAHMA'S TEMPLES IN WORLD AND HEADS OF LORD BRAHMA

2009-09-06T22:35:00.001-07:00

Amongst the thousands of Hindu religious places of worship in the world, Only three Temples are dedicated to our Supreme Creator Brahma Ji - Why?

In the Hindu Trinity of Brahma-Vishnu-Shiva, Lord Brahma is the Creator of the Universe and all living beings are said to have evolved from him. Brahma is also believed to have created the Saptarishi, or seven great sages, to help him create the Universe.

When Brahma creates the world, it remains in existence for 1 of his days, which means 2,160,000,000 years in terms of Hindu calendar. The world is said to exist for one Kalpa, or one day in the life of Brahma. Brahma is then believed to go to sleep for one night, which is as long as a Kalpa. When Brahma goes to sleep at the end of his day, the world perishes in fire. When HE awakens, HE again restores the whole creation.

This process (Pralaya) goes on till 100 years of Brahma's life is completed, which is the life span of Brahma. When this period ends, HE himself loses his existence, and HE and all Gods and Sages, and the whole universe get dissolved into their constituent elements. And this whole process of creation and destruction repeats itself ceaselessly, the world getting re-created endlessly...

Inspite of the above immense role, Why only three Temples of Brahma in the World?

Legend has it that Lord Brahma is said to be very liberal with granting boons and is easily pleased when prayed to without any thought as to who is praying and asking him for a boon. HE is rather callous in granting boons to the demons unguardedly.

All the deadly demons, from Hiranyakashipu to Ravana, received their boons from Brahma, which made them singularly notorious in destroying the noble virtues of the world. Then it became necessary for Lord Vishnu to appear in his various reincarnations to kill these demons.

That is why the cult of Brahma's worship declined as HE became unpopular amongst religious devotees who began to deem Brahma as the sole God of worship for the demons. Another reason why Brahma is not widely worshipped is the belief that being the Creator, his work is complete, at least for the time being.

Hence, there are innumerable temples of Lord Vishnu and Lord Shiva around the world, while Lord Brahma has only 3 temples, all in India, one at Pushkar Lake in Rajasthan, another in Khokhan - Kullu Valley and the other at Khedabrahma in Gujarat.

And how many Heads does Lord Brahma have ?!

Well, again Legend has it; Brahma originally possessed one Head. From a part of his own body, HE created a woman Shatarupa (a face with 100 beauties). She is also known as Savitri, Brahmi, Saraswati (Goddess of Knowledge), Gayatri (the triple hymn or the Gayatri Mantra), Sandhya. And is the Consort of Lord Brahma.

Brahma fell in love with his own female creation and could not take his eyes off her extraordinary beauty. Shatarupa felt shy and tried to evade his gaze by moving away on all sides. To follow her wherever she moved, Brahma created his 5 heads.

According to the Puranas, Brahma and Vishnu were once arguing over who was superior of the two. They discovered from the Vedas that Shiva was the Supreme Being. Brahma however, spoke disparagingly about Shiva. In anger, Shiva opened his fiery 3rd eye, and burnt off the head, which had spoken, and therefore Brahma was left with 4 heads.
Brahma's 4 heads represent the 4 directions (Poorab, Pashchim, Uttar and Dakshin), 4 Vedas (Rig, Yajur, Sama and Atharva) and the 4 Varnas (Brahmins, Kshatriyas, Vaishyas and Shudras) in Hindu Religion.

According to Shiva Purana, from the incestuous union of Brahma and Shatarupa was born Svayambhuva Manu, the progenitor of Man, and from him in turn all creatures as depicted in Manu-Smriti. According to Manusmriti, the span of a human life is 100 years. Every Hindu man should spend a part of his life in each of the 4 Ashrams to fulfill his obligations: to the sages by studying (Brahmacharya), to his ancestors by raising male progeny (Grihastha), to the Gods by performing penance and sacrifices (Vanaprastha), and for the salvation of his soul by renouncing the world (Sanyasa). This was assuming, of course that he lived his full life span.

Lord Brahma is also the Creator of the Beautiful Ahilya, whom He married off to Sage Gautama. She became a piece of rock, being cursed by her husband, because she was seduced by Indra, The King of Heavenly Spirits. She was brought to her natural form when the rock was touched by Lord Rama's feet, and then Ahilya got reconciled with her husband, Sage Gautama.

Brahma's abode is known as Brahmaloka, which is said to contain all the splendors of earth and of the heavens of the other Gods. His vehicle or Vahana is a white swan or goose, which has magical abilities: it can separate soma and milk from water. Therefore the bird Goose, is also a symbol of sifting good from evil. His Consort Saraswati, is the Goddess of wisdom and science, the Mother of the Vedas, and the Inventor of the Devanagari script.

PUSHKAR BRAHMA TEMPLE
LORD ADI BRAHMA TEMPLE IN KHOKHAN, (KULLU)
LORD KHEDBRAHMA IN GUJARARAT

AYODHYA HINDU LORD SRI RAM’S BIRTH PLACE

2009-09-03T06:28:00.000-07:00

AYODHYA HINDU LORD SRI RAM’S BIRTH PLACE

Ayodhya is an ancient city of India liying on the bank of Ghaghara (Gogra) River, this is situated ion the east of Faizabad district of Uttar Pradesh. It . Ayodhya is considered as one of the seven sacred cities of the Hindus because of its association in Ramayana. The word Ayodhya is Sanskrit means "not to be warred against". Ayodhya is regarded as the birthplace of Rama. Many Hindus believe Rama was born at the place called Ram Janmabhoomi, the site of the demolished Babri Mosque.

Lying on the banks of River Ghagru or River Saryu, Ayodhya is one of the most ancient cities of the Indian subcontinent. The historical significance of this place is extreme. Situated just 10 kilometers from the district headquarters of Faizabad, Ayodhya is a city if temples of several religions. Ayodhya is believed to the birthplace of the seventh incarnation of Lord Vishnu, Lord Rama. In the old books of the Hinduism religion as well the great epic Ramayana, it is said that Manu founded the city of Ayodhya. During the time of Lord Gautama Buddha, Ayodhya was called Ayojjha according to the scripture of Pali language. Under the colonial rule of the British, the city of Ayodhya and the administrative area around it was called Oudh. After Manu, Ayodhya became the capital of the successors of the Surya Monarchy. The lost celebrated king of this dynasty was Lord Rama. In the ancient times Ayodhya was known as `Kosaldesa` and the region has been described as "a city built by Gods and being as prosperous as paradise itself". From the ancient times, the place was noted for `Asvamedha Yajna`. According to the epic and puranic ages, Ayodhya again rose to prominence in the 6th century B.C., during the times of Lord Buddha. According to the Jain traditions the five tirthankaras were born at Ayodhya including the very first one known as Rishabhadeva. The languages prevalent in this city are Hindi, Avadhi and English.

According to the Skand and some other puranas the city of Ayodhya was one of the seven most sacred cities of India. It was also the venue of many events in the Hindu mythology and today it is preeminently a temple town. The most illustrious ruling dynasty of the Ayodhya region was Ikshvakus of the solar clan Suryavansa. In the later decades came the great Raghu after whom the family came to be known as Raghuvamsa. The grandson of Raghu was Raja Dasaratha who was the illustrious father of Lord Rama. The story of the epic Ramayana has been moralized by Valmiki and made immensely popular by the masses through centuries. The cultural assimilation of this city is remarkable. The people of Ayodhya celebrate along procession of festivals throughout the year with much pomp and show. The main festivals of this city are Shravan Jhoola Mela, Ram Navami, Ram Vivah, Ramayan Mela, Rathyatra, Parikrama Mela, Diwali, Dussehra and Holi.

Today, Ayodhya is a small, rustic city with ancient Hindu architecture predominating, and with some Mughal influence. The majority of the people who live here are Hindus and there are a minority of Muslims, Jains and Buddhists.

History of Ayodhya

Ayodhya was the capital of the Hindu kingdom of Kosala which was the court of king Dasaratha who was the 63rd monarch of the Solar line. He was the son of Vivaswan. It is said that it was he who founded the city of Ayodhya. Dasaratha was the father of Rama Chandra, the hero of Ramayana.

According to the Ramayana, Ayodhya was ruled by the House of Ikshvaku, who was the son of Manu. Ayodhya is also the birthplace of the five Jain Tirthankars. The city is also important in the history and heritage of Buddhism. Many Buddhist temples, monuments and centers of learning having been established here during the age of the Mauryan Empire and the Gupta Dynasty.

During the Ghaznavid raids and Ghorid invasions, Ayodhya was the victim of pillage and plunder. When the city was under the clutches of Muslim rulers it lost its strategic and economic importance.

Geography of Ayodhya

Ayodhya is situated on the bank of the river Sarayu in Uttar Pradesh. It is located at 26.8Â° N 82.2Â° E. The place has an average elevation of 93 metres. The place was the capital of Kosala,the Hindu kingdom. It is said that the total area of Ayodhya is 250 km square.

Places of interest in Ayodhya

All places of worship in Ayodhya are not only of Hindu religion. The region of Ayodhya has a host of tourist spots, which attracts thousands of tourists every year. The major tourist attractions in this city are the Hanuman Garhi, Ramkot, Kanak Bhawan, Mani Parbat and Sugriv Parbat, Swarg Dwar, Treta ke Thakur, Nageshwarnath temple. The other popular places of interest include Tulsi Chaura, Brahma Kund, Shri Rama Janaki Birla Temple, Gurudwara Brahma Kund Ji, Valmiki Ramayan Bhawan, Ram Katha Museum, Tulsi Smarak Bhawan, Ram Ki Paidi. Reaching the Ayodhya city is very convenient in the present times. This city is well connected with all the major destinations of India. The local transports available here are taxis, tongas, buses, tempos and cycle-rickshaws. The nearest airports to Ayodhya are Amausi Airport, which is 134 kilometers away, and Bumrauli Airport, which is 166 kilometers away. This city is also located on the broad gauge Northern railway Line on the main route of Lucknow and Mughal Sarai. Some of the major road distances to Ayodhya are Lucknow, Gorakhpur, Allahabad, Jhansi, Varanasi, Sravasti and Gonda. Quality accommodation is available in Ayodhya. Several guesthouses and hotels are found in this city and serve the travelers and business people alike.

LORD SRI KRISHNA 'S DWARAKA

2009-09-02T04:14:00.000-07:00

DWARAKA

Dwaraka is located on the extreme western end of Kathiawar peninsula, where the River Gomti meets the Arabian Sea. Dwaraka is one of the four most important holy places of the Hindus and attracts tourists from all over the world. The Lord Krishna also established his capital at Dwaraka after he left Mathura. The importance, foundation, planning and glory of Dwaraka as the golden city is described in various Hindu epics like Mahabharata, Harivamsha, Sijupdlavadha, Bhagvad Gita, Skand Purana, Vishnu Purana and Mahabharat. The architecture of the old Dwaraka city was majestic and wonderful.

HISTORY OF DWARAKA

The city of Dwaraka has a very large and old traditional history. Dwaraka was the capital of the western coast of Saurashtra. Dwaraka was a large, well fortified and the prosperous city due to the sea trade which prevailed in this city. This region was full of flowering and fruit-bearing trees. Due to fear of the attack by Jarasangh and Kaalayvan on Mathura, Shri Krishna and Yadavas left Mathura and arrived at the coast of Saurashtra. They decided to build their capital in the coastal region and invoke the Vishwakarma, the deity of construction. However, Vishwakarma said that the task can be completed only if Samudradev, the Lord of the sea provide some land. Shri Krishna worshipped Samudradev, who pleased by the prayers decided to gave them the land measuring 12 yojans from the sea near the western shores of Saurashtra and thus the Lord Vishwakarma laid the foundation of Dwaraka. Lord Krishna later set up his capital at Dwaraka, on the banks of river Gomati. This beautiful city was also known as Dwaramati, Dwarawati and Kushsthali. It was a well planned city and had well organized six sectors, residential and commercial zones, wide roads, palaces and many public utilities. A hall called "Sudharma Sabha" was built to hold public meetings. The city was one of the busiest ports during the Mahabharata period. After the end of the war of Mahabharata, Shri Krishna lived for 36 years at Dwaraka. It was also the land of the Ekalavya and the saint Dronacharya. According to the legends, the Dwaraka city met a sudden end due to the fury of the sea. According to some other legends, immediately after the death of the Lord Krishna, Dwaraka disappeared into the sea. Attempts are being still made to rediscover the lost Dwaraka from the sea. In the early eighties, an important archaeological site was found at Dwaraka.

Tourist Attractions in Dwaraka

The major tourist attraction in Dwaraka is the famous Dwarkadhish temple, the 'Lord of Dwarka', also known as the Jagat Mandir or temple of the world. This temple is dedicated to the Lord Krishna and was constructed over 1400 years ago. This temple has a 5 floors supported by 60 columns. This temple attracts pilgrims from all over the world. Besides the Dwarkadhish temple, there are various other temples in Dwarka.

How to get here

By Air: The nearest airport is located at Ahmedabad which is about 216 kms from Dwaraka.

By Rail: Dwaraka is connected with direct trains with Ahmedabad on the western railway.

By Road: Dwaraka is easily connected with various cities of Gujarat. It is about 216 kms from Ahmedabad and 798 kms. from Mumbai via Ahmedabad.

NAG PANCHAMI

2009-08-28T07:45:00.000-07:00

On the fifth day of the bright half of Shravan people worship the snake, “nag”. The day is known as “Nag Panchami”. Naga Panchami is the festival of snakes celebrated on the fifth day of the bright fortnight in the month of Shriven. The festival falls during the rainy months and is believed to counter the increased possibility of a snake bite during this time. People visit temples specially dedicated to snakes and worship them. Shiva temples are also favoured places for veneration as snakes are considered dear to him. In South India, people craft images of snakes using cow dung on either side of the entrance to the house to welcome the snake god. Some go to worship the snake which is believed to be hiding in the holes of anthills. Or else a five hood snake is made by mixing “gandh” (a fragrant pigment), “halad-kumkum” (turmeric powder), “chandan” (sandal) and “keshar” (saffron) and placed on a metal plate and worshipped. This practice of worshipping the snake on this day is related to the following story.

The Snake and the Farmer

A farmer was ploughing his field. At the edge of the field there was an anthill which he inadvertently destroyed with the plough, and thus the young serpents that were hiding in it were killed. The mother snake had casually gone out. When she came back she could not find her young ones. At last she found them cut into pieces. She was furious and understood that the farmer had killed them. She was bent on taking revenge.

At night when the farmer was sleeping with his wife and children, the snake came full of anger. She began to bite the feet of the farmer, and then one by one the feet of his wife and children. All began to cry. But the eldest daughter happened to be out of the house that night. Then the snake remembered that on the occasion of her wedding, the girl had gone to the house of her father-in-law. “I will not spare her either,” the snake resolved.

The snake ran towards the neighbouring village. She stopped before the door of a house, and saw a young girl inside. She recognized her as the farmer’s eldest daughter. The snake went in determined to bite her. But then she saw the young girl with joint hands worshipping the snake she had made out of “gandh”, and the nine “nagkule” (young snakes). She had offered them “nagane” (gram soaked and parched), “lahya” (rice blown out by parching), and “durva” (grass sacred to Ganpati), and she was praying with great devotion, “O God Snake, don’t be angry if I have committed any mistake. Accept my worship. Look after my people at home and in my father-in-law’s house. Do not bite anyone. Forgive any fault we may have committed inadvertently.”

With this the snake was pleased and came before the girl. She opened her eyes and got frightened at the sight of the snake. But the snake said, “Don’t be afraid. I shall not bite you. Tell me who you are and where your house is.” Then the snake knew well that the girl was the farmer’s daughter and felt very sorry for having killed all her people.
The snake told the girl what had happened, but told her not to cry. She gave her some nectar and told her to sprinkle it on her dead people, and with this they all came back to life.

Krishna and the Kaliya Snake
Nag Panchami is also connected with the following legend of Krishna. Young Krishna was playing with the other cowboys, when suddenly the ball got entangled in the high branch of a tree. Krishna volunteered to

climb the tree and fetch the ball. But below the tree there was a deep part of the river Yamuna, in which the terrible snake Kaliya was living. Everybody was afraid of that part of the river.

Suddenly Krishna fell from the tree into the water. Then that terrible snake came up. But Krishna was ready and jumping on the snake’s head he caught it by the neck. Kaliya understood that Krishna was not an ordinary boy, and that it would not be easy to overcome him. So Kaliya pleaded with Krishna: “Please, do not kill me.” Krishna full of compassion asked the snake to promise that henceforth he would not harass anybody. Then he let the snake go free into the river again.

On Nag Panchami day the victory of Krishna over the Kaliya snake is commemorated. For this reason Krishna is known as “Kaliya Mardan”. Snakes are believed to like milk. As this is the day of the serpents, devotees pour milk into all the holes in the ground around the house or near the temple to propitiate them. Sometimes, a small pot of milk with some flowers is placed near the holes so that the snakes may drink it. If a snake actually drinks the milk, it is considered to be extremely lucky for the devotee. The festival is celebrated with much enthusiasm by all, especially women.

As most rivers in India are in spate during the month of Shriven, poisonous snakes come out of their subterranean abodes and creep about in plenty all over the place. Many also float on flooded rivers running through the countryside. Mortality from snakebites must have been considerable to prompt people to worship the nagas to seek protection from them. Because of the fear, nagas were elevated to a divine status by the Hindus. The serpents are believed to have the capability to change their shape at will. When in human form, they are depicted as beautiful women and handsome men.

Naga Panchami is observed indifferent ways in different parts of India. It is one of the most ancient fasts, and finds mention in the Puranas. It is believed to be one of the most auspicious days of the entire year. According to the Bhavishya Purana, when men bathe the snakes called Vasuki, Takshaka, Kaliya, Manibhadra, Airavata, Dhritarashtra, Karkotaka and Dhananjaya with milk on the fifth day of the bright fortnight of Shriven, they ensure freedom from danger for their families.

In some parts of southern India, figures of snakes are drawn with red sandalwood paste on wooden boards, or clay images of snakes coloured yellow or black are purchased. These are then worshipped and offered milk. Snake charmers wander about with all sorts of snakes, to which people offer milk. The snake charmers are paid some money for allowing this Serpent worship developed gradually from the fear of serpents that must have taken a heavy toll on life, particularly at the beginning of the rainy season. In the Ashvalayana Grihyasutra, the Paraskara Grihyasutra and other Grihyasutras, a rite called Sarpabali or 'offerings to serpents' was performed on the full moon night of Shriven. However the reason that it was moved from the full moon night to that of the fifth night of the bright fortnight is not apparent. It may be due to the slight change in the time of the onset of the rains.

NAGA DOSHAM & KALASARPA DOSHAM

2009-08-28T07:06:00.000-07:00

NAGA DOSHAM

Who is not afraid of snakes? So also we are scared about these two, Naga Dosham and K

alasarpa Dosham. But there is no need for such fear. Read this Article, Learn about Naga Dosham, and your fears will take leave of you. If the Girl and Boy horoscopes are matched properly, there is no need to worry.

Now we will see what is Naga Dosham?

HOW TO IDENTIFY NAGA DOSHAM IN A HOROSCOPE.

In the Rasi Chart of the Horoscope, if RAHU or KETHU are found in Lagnam & 2 - 4 - 5 - 7 - 8 -12th houses from Lagnam or Chandran Naga Dosham is present.

WHAT ARE THE ILL EFFECTS OF NAGA DOSHAM ?1st & 2nd House.

1. Rahu or Kethu in 2nd place from Lagnam or Chandran may lead to difference of opinions , small small fights, Peace and Happiness at home will be disturbed,. In extreme cases it may lead to Separation either temporarily or permanently.

4th House.

2. Rahu or Kethu in the 4th house may be the reason for Chest pain or ailment, wife's ill health, and unhappy married life.

In some cases it can also lead to Disputes about Property.
5th House

3. Rahu or Kethu from lagnam or Chandran in 5th house is also Naga Dosham. This can lead to Abortion and affect the prospects of getting Children. But if the 5th house Owner (Adhipathi) is in association with a friendly planet, this bad effect will reduce and will give way for begetting children.

7th House

4. Rahu or Kethu in 7th hose from Lagnam or Chandran is KALATHRA Dosham. This may affect wife's health, Misunderstanding and fighting between the Couple. In some cases it can lead to separation. But if the 7th house Adhipathi or Sukran are strong and friend

ly Kalatra Dosham will disappear.

8th House

5. Presence of Rahu or Kethu in the 8th house from Lagnam or Rasi is also Naga Dosham. Because of this one may suffer from Health related problems or Bites from Poisonous creatures. There could also be misunderstanding and fights between the couple. In extreme cases separation of the couple could happen. But if the 8th house is looked at by a good planet or if the 8th House Adhipathi is strong these bad effects will disappear.

12th House

6. Rahu or Kethu in the 12th place from Lagnam and Rasi is also Naga Dosham. Due to this infighting in the family, wasteful Expenditure, sufferings from ill health and ailments, Poisonous bites from insects, could happen. But if the 12th house Adhipathi is strong or if the 12th house is seen by a good

Planet their will be relief from the bad effects.

NAGA DHOSHAM AND MARRIAGE COMPATIBILITY

1. Naga Dosham is NOT present in both Girl and Boy horoscopes. Marriage will be recommended.

2. Naga Dosham is present for Boy and Girl. Marriage can be Recommended.

3. Naga Dosham is seen in Boy's Horoscope and not in Girl horoscope. Marriage cannot be
Recommended.

4. In a Boy's horoscope Rahu or Kethu is in 2-4-7-8-0r 12th place, but it is being looked at by a Sacred planet.

For this Girl's horoscope with or without Naga Dosham Can be matched and marriage Recommended.

But this will be Madhyamam. Good and Bad will be mixed in the married life of this couple.

CONCLUSION

Persons with Naga Dosham in their horoscope should go to the Temple in Kalahasthi, Thirunallar, or Thirunageswaram and do special Pooja / prayer to get rid of the ill effects of Naga Dosham.

KALASARPA DOSHAM

WHAT IS KALASARPA DOSHAM

You are aware that that there are 12 houses in the Rasi Chart of a horoscope. Each house is
30degrees. Total 12x30=360Degrees. Rahu and Kethu will always be 180degrees apart. Now when all the other 7 Grahams. (Sun-Moon-Jupiter-Venus-Saturn, Mercury & Mars) and Lagnam are within 180 degrees or on one side of Rahu & Kethu, it is known as Kalasarpa Dosham. Some people call it as Kalasarpa Yogam. On the other side of Rahu & Kethu 5 houses should be vacant. There should not be any Graham in these 5 houses. Even if one house is occupied there will be No Kalasarpa Dosham.

See the examples given below.

EXAMPLES OF KALASARPA DOSHAM IN HOROSCOPES

Fig.1
This example shows Rahu and Kethu 180 degrees apart.
The Positions of Rahu and Kethu will be different in many
Horoscopes, but it will always be opposite each other.

Fig.2
Sun - Guru - Lagnam - Sukran - Sani - Chandran - Chevvai -
Budhan are in Right side of Rahu & Kethu.
X X X X X > 5 houses on Left side are vacant.

Fig.3
Sukran and Budhan are on the left side of Rahu & Kethu.
Sun-Guru-Sani-Lagnam-Chandran & Chevvai are on Right side.
Grahams are on Both sides of Rahu & Kethu.
When one or more Grahams are seen in both sides of Rahu &
Kethu there is No Kalasarpa Dosham.

CONCLUSION

Kalasarpa Dosham will be present in many Horoscopes. Such persons should go to Khalahasthi, Thirunallar or Thirunageswaram and perform special Pooja / Milk Abishekam to clear the ill effects of Kalasarpa Dosham.

The concerned person should visit one of the 3 places and do the Pooja / Prayer. Doing this by Proxy will not ward off the Dosham. It is enough to do this once.
We hope your doubts and fears about Kalasarpa Dosham must have cleared after reading this article.

However if you still need any clarification you may consult your Astrologer
RAHU AND KETHU In many of the Girl or Boy horoscopes Rahu or Kethu will be in Lagnam. For such horoscopes it will be better to select horoscopes with Rahu or Kethu in Lagnam and compare the Horoscopes as usual.

What is Kalasarpa dosha?

2009-08-28T06:43:00.000-07:00

Kalasarpa Dosham

What is Kalasarpa dosha?

In any native's chart, the remaining seven houses are in the clutches of Rahu and Ketu is called Kalasarpa dosha..

Savya Kala Sarpa Dosham:

From Rahu to Ketu all the houses are filled it is Savya Kalasarpa Dosham

Apasavya Kala Sarpa Dosham

From Ketu to Rahu all the houses are filled, it is called Apasavya Kala Sarpa Dosham.

In Astrological science, Rahu is termed as the Head and Ketu is termed as tail of Sarpa. The Vedic pundits terms that the Kalasarpa yogam is most dangerous one in ones life span.

In the natal chart from lagna to seventh house if this yoga is there the first half is more miserable and from seventh house to twenth house, the second half of the life is harmful. In the natal chart if other yogas are not there, the native will be jobless; habitituated to bad habits leads miserable life, unmarried. etc.,

If in the natal chart:

1. From Ravi is placed from Rahu in 8th house it is termed as Sarpa Dosha.

2. From Chandra to 8th house, Rahu or Ketu it is termed as Sarpa Dosha

3. From natives' horoscope, from lagna 6, 7, and 8 houses is Rahu is there it is Sarpa Dosha.

4. From lagna of either Rahu or Ketu are placed in Trokona it is Sarpa dosha.

Different Types of Kala Sarpa Yogams

1. From lagna to seventh house the planets are (Ravi,Chandra,Kuja,Budha,Guru,Sukra and Sani) are placed between Rahu and Ketu is know Ananta Kala Sarpa Dosham.

EFFECTS: Troubles in family life, and chronic health problems.

2.From Second house to seventh house if these planets are placed it is known as GULIKA KALASARPA DOSHAM

EFFECTS: Financial and domestic troubles.

3. From third house to ninth house, it is known as VASUKI KALA SARPA DOSHAM.

EFFECTS: Problems with brothers and sisters

4.From Forth house to tenth house, it is known as SANKAPALA KALA SARPA DOSHAM.

EFFECTS: Problems with mother, vehicles and at residence.

5. From Fifth house to eleventh house, it is known as PADMAKALA SARPA YOGAM.

EFFECTS: Problems with spouse/husband and with children.

6.From Sixth house to twelfth house it is known as MAHA PADMA KALA SARPA DOSHAM.

EFFECTS: Health problems, debts, problems with enemies.

7. From seventh house to lagna, it is known as TAKSHAKA KALA SARPA YOGAM.

EFFECTS: Loss in business and problems in matrimonial life.

8. From eight house to second house, it is known as KARKOTAKA KALA SARPA YOGAM.

EFFECTS: Problems with wife and accidents.

9. From ninth house to third house, it is known as SANKACHOODA KALA SARPA YOGAM.

EFFECTS: Problems with father, heavy bad luck etc.,

10. From tenth house to fourth house, it is known as GHATAKA KALA SARPA YOGAM.

EFFECTS: Problem in business and job fonts.

11. From eleventh house to fifth house, it it known as VISHADHARA KALA SARPA YOGAM.

EFFECTS: Problems in financial business terms.

12. From twenth house to sixth house, it is known as SESHANAGA KALA SARPA YOGAM.

EFFECTS: Mounting expenditure and severe problems with enemies.

Note: For remedies please be in touch with our team
Kalasarpa Dosha to the natives on date and year wise

As we are aware that all the planets are under the clutches of Rahu and Ketu is called Kalasarpa Dosha. The native who born during this period may not get benefits especially when its' especially during Rahu or Ketu Dasa. It is our endeavor to give the dates and years who are are subjected to Kalasarpa Dosha. If proper remedies are made, it will bless the native with all benefits and take them to higher positions.

The natives born during the under noted period are subjected to Kalasarpa Dosha during 1980:

From January 15 to January 25, 1980
From April 11 to April 26, 1980
From May 9 to May 23, 1980
From September 5 to September 21, 1980
From October 3 to October 18, 1980
From October 30 to December 12, 1980
From December 24 to December 31, 1980

The natives born during the under noted period are subjected to Kalasarpa Dosha during 1981:

From January 1, 1981 to January 8, 1981
From January 21, 1981 to January 26, 1981
From August 27, 1981 to September 11, 1981
From September 23, 1981 to October 9, 1981
From October 20, 1981 to November 5, 1981
From November 17, 1981 to December 2, 1981
From December 14, 1981 to December 22, 1981

The natives born during the under noted period are subjected to Kalasarpa Dosha during 1982:

From August 17, 1982 to August 28, 1982
From September 12, 1982 to September 26, 1982
From October 9, 1982 to October 22, 1982
From November 6, 1982 November 20, 1982

The natives born during the under noted period are subjected to Kalasarpa Dosha during 1983:

From July 13, 1983 to July 21, 1983
From August 3, 1983 to August 17, 1983
From September 1, 1983 to September 14, 1983
From September 27, 1983 to October 11, 1983
From October 14, 1983 to November 7, 1983
From November 20, 1983 to November 27, 1983

The natives born during the under noted period are subjected to Kalasarpa Dosha during 1984:

There is no kalasarpa dosha during the year 1984

The natives born during the under noted period are subjected to Kalasarpa Dosha during 1985:

From January 18, 1985 to January 28, 1985
From February 12, 1985 to February 26, 1985
From March 10, 1985 to March 25, 1985
From April 6, 1985 to April 15, 1985
From December 8, 1985 to December 23, 1985

The natives born during the under noted period are subjected to Kalasarpa Dosha during 1986:

From January 5, 1986 to January 19, 1986
From February 1, 1986 to February 16, 1986
From February 28, 1986 to March 15, 1986
From March 28, 1986 to April 11, 1986
From September 18, 1986 to September 20, 1986
From October 3, 1986 to October 17, 1986
From October 30, 1986 to November 13, 1986
From November 26, 1986 to December 11, 1986
From December24, 1986 to December 31, 1986

The natives born during the under noted period are subjected to Kalasarpa Dosha during 1987:

From January 1, 1987 to January 7, 1987
From January 20, 1987 to February 3, 1987
From November17, 1987 to December , 1987
From December14, 1987 to December 28, 1987

The natives born during the under noted period are subjected to Kalasarpa Dosha during 1988:

From January 10, 1988 to January 21, 1988

The natives born during the under noted period are subjected to Kalasarpa Dosha during 1989:

There is no kalasarpa dosha during the year 1989

The natives born during the under noted period are subjected to Kalasarpa Dosha during 1990:

There is no kalasarpa dosha during the year 1990

The natives born during the under noted period are subjected to Kalasarpa Dosha during 1991:

From February 12, 1991 to February 27, 1991
From March 12, 1991 to March 26, 1991
From April 8, 1991 to April 11, 1991

The natives born during the under noted period are subjected to Kalasarpa Dosha during 1992, 1993, 1994:

There is no kalasarpa dosha during the year 1992, 1993, 1994

The natives born during the under noted period are subjected to Kalasarpa Dosha during 1995:

From November 1, 1995 to November 7, 1995
From November 20, 1995 to December 4, 1995
From December 16, 1995 to December 30, 1995

The natives born during the under noted period are subjected to Kalasarpa Dosha during 1996:

From January 12, 1996 to January 26, 1996
From February 8, 1996 to February 22, 1996

The natives born during the under noted period are subjected to Kalasarpa Dosha during 1997:

From February 1, 1997 to February 12, 1997
From February 24, 1997 to March 11, 1997
From March 24, 1997 to March 26, 1997

The natives born during the under noted period are subjected to Kalasarpa Dosha during 1998:

From April 1, 1998 to April 9, 1998
From April 22, 1998 to May 6, 1998
From May 19, 1998 to May 31, 1998
From June 15, 1998 to June 30, 1998
From July 13, 1998 to July 27, 1998
From August 10, 1998 to August 23, 1998
From September 6, 1998 to September 17, 1998

The natives born during the under noted period are subjected to Kalasarpa Dosha during 1999:

There are no Kalasarpa Dosha during the year

The natives born during the under noted period are subjected to Kalasarpa Dosha during 2000:

From February 14, 2000 to February 19, 2000
From March 2, 2000 to March 13, 2000
From March 30, to April 13, 2000
From April 26, 2000 to May 11, 2000
From May 23, 2000 to June 7, 2000
From July 17, 2000 to July 30, 2000

ONAM RECIPES

2009-08-25T22:51:00.000-07:00

Onam is the state festival of Kerala. It is celebrated with great enthusiasm and zest by the Malayalees all over the world. While Thiruvonam (the tenth day) is the most important day of the festival, the celebrations at some places continue until chatayam (twelfth day). The festival is marked by elaborate rituals, feast, socializing, games and fairs. Umpteen varieties of dishes are prepared throughout the festival in every Malayalee home. 'Onasadya' or the traditional feast of Onam is an unavoidable part of the festival. It is organized by people irrespective of caste, creed and community barriers.

The grand feast of Onam is held in a methodical manner. The impressive spread of delicacies are served in banana leafs. The leaf has to be placed in a particular way and the dishes are also to be served in a defined pattern. The serving on the leaf begins from the left with 'Upperies' (deep-fried dishes). Umpteen numbers of scrumptious dishes are served on this occasion. Different kinds of rice with a number of side dishes and other delicacies such as curries, 'pappadams' (round crisp flour cakes), 'achaars' (pickles) and 'payasams' or 'pradhamans' as desserts are served. Plantain fruits are also served as a part of the meal.

Avial

Avial is a scrumptious dish of Kerala. It is a kind of mix vegetable recipe. Easy to make and delicious to taste, this dish is also very nutritious and fulfilling. It is basically a side dish served hot along with varieties of rice.

Banana Halwa

Kerala recipes are extremely luscious. Apart from the variety of coconut dishes, the most relishing Kerala recipes are sweet to taste. Payasams, Uniyappam, Elayada, Achappam, Banana Halwa (Nenthra Pazham Haluva) are the most popular sweet dishes of the state.

Coconut Chutney

Coconut is a vital ingredient of almost all the Kerala dishes. Right from vegetables to the desserts, coconut is used in almost all the dishes. However, one of the most regularly made and popularly made coconut dish of Kerala is the coconut sauce or ‘thenga chutney’.

Idli

Idli is one of the most popular south Indian recipes all over the country. Extremely scrumptious, light and nutritious, Idli is an ideal breakfast item. Made of rice and Urad Daal, making Idli is not difficult at all, however its preparation takes a little time as the batter for Idli requires fermentation.

Dry Fruit Kesari

Sweet dishes of Kerala are extremely famous for their wonderful taste. One of them is the Dry Fruit Kesari, a popular sweet dish of Kerala. Made of Rava and dry fruits as the primary items, Kesari is extremely scrumptious to taste. It is prepared in a very manner very similar to north Indian ‘Rava Halwa’, except for the fact that the Halwa is not cut into diamond shape later on.

Masala Dosa

Masala Dosa is one of the most popular south Indian recipes all over the world. Made up of the fermented batter of Rice and Urad Daal along with the stuffing of mashed potatoes, it is an extremely scrumptious and fulfilling dish. Though the preparation of Dosa requires a lot of time and efforts, the taste is worth it.

Mor Kuzhambu

Mor Kuzhambu is a popular south Indian dish. It is actually buttermilk curry seasoned with cumin seeds, coriander seeds, turmeric powder and mustard seeds. It is very easy to make and hardly takes 15-20 minutes for preparation. It is extremely luscious and is relishing when served along with plain hot rice. If you are a curry lover, you will simply love this recipe.

Moru Curry

Kerala is famous for its umpteen varieties of curry. One of them is the delicious Moru Curry. It is basically a yoghurt curry popular in Kerala. It is served along with varieties of rice. Preparation of Moru Curry is a very easy task and hardly requires 20 minutes.

Kozhukattai

Kozhukattai, also known as ‘Modak’, is one of the most popular recipes of Kerala. It is generally prepared on ‘Ganesh-chaturdashi’ as it is considered to be the favorite dish of Lord Ganesha. Sweet and scrumptious to taste, this dish takes a little time to be prepared, yet the taste is worth the wait.

Palada Pradhaman

Onam, the harvest festival of Malayalees, is celebrated with great enthusiasm. Right from Attam (the first day of the festival), the air is filled with festivity. A number of interesting games are played. While the rituals performed on Onam may differ from region to region, one tradition that remains the same is feasting.

Pesarattu

A number of varieties of dosa (Indian pancakes made of flour) are made in the southern parts of India. Out of them, Pesarattu stands out. Prepared by using moong dal, Pesarattu makes a very healthy and easy-to-make snack item, which can be served with coconut chutney.

Rice Puttu

The festival of Onam is observed with much fanfare all over Kerala. The festival of harvest includes a number of interesting activities, one of them being feasting. All through the festival, delicious recipes are prepared by Malayalee household. When it comes to breakfast, they would ensure that something healthy as well as delicious is made, to kick-start the day.

Sambhar

On the glorious festival of Onam, lip-smacking Onasadya (Onam feast) is prepared by every Malayalee household, as it is the state festival of Kerala. It is said that people should eat the Onam feast during the festival even they have to sell their possessions. Talking about the dishes, the recipes prepared for the grand feast may vary from region to region.

Theeyal

The harvest festival of Onam is celebrated with fun and fervor. Feasting and playing games form the important traditions of the festival, which falls on the Malayalam month - Chingam (Aug-Sep). Celebrated across the length and breadth of Kerala, Onam finds a special place in the Hindu festivals of India.

Tomato Rasam

Onasadya (traditional Onam feast) is prominent in the celebrations of Onam, the harvest and state festival of Kerala. It is famous world-wide, because a number of items (preferably vegetarian) are served in the delicious feast. While Sambhar makes a prominent side dish, served with rice, Rasam is another item that is inevitable from the menu.

Vada

Onam is very special for Malayalees all over the world, as it is the state festival for their homeland - Kerala. Celebrated with great fanfare, Onam is the wonderful opportunity for people to reconnect with their family and friends back home. Feasting is a prominent part of the merrymaking.

More Indian Festival Recipes...

ONAM FESTIVAL GAMES

2009-08-25T04:16:00.000-07:00

Onam is one of the most important festivals of Kerala and it is celebrated with immense joy and fervor all over the state by people of all communities. It is said that Onam is celebrated to welcome King Mahabali, whose spirit is said to visit the state of Kerala at the time of Onam. As this festival falls during the fortnight of the Malayalam New Year, it is welcomed with a special enthusiasm and zest. The celebration goes on for ten days and the tenth day of the festival called Thiruvonam is celebrated with grand traditional cuisines, beautiful dances and classic music and Onakalikal – the traditional Onam games.

After the gala Onam feast, wonderful Kathakali dance performances, socializing and exchanging warm wishes, Onam celebrations are marked with lots of indoor and outdoor traditional sports and activities to indulge in, collectively known as 'Onakalikal'. Besides the usual games of chess, dice or cards, played by the old people there are football matches, personal combats, archery and boxing for the young and more energetic. These games add to the enthusiasm and vibrancy of the festival. People of all age groups participate in the festivals and enjoy the festivities.

Traditional Onam Games

Ball Games

Pantukali

The most popular outdoor game is Pantukali in which the ball is prepared by tying a few pebbles in the layers of dried-up plantain leaves with the help of a plantain or coconut fiber. The players are divided into two groups and a stick called 'natta' is planted at one end of the court. The court is basically an open space with lines drawn at to indicate the limit beyond which the ball should not be thrown. One party serves the ball and tries to hit the stick while others try to catch it. If the ball is caught then the man is out otherwise he gets another chance.

Combats

Kayyankali

are usually of two kinds - those that are undertaken singly known as Kayyankali. It is a violent game and has all the risks of an ancient duel. However no weapons or horses are allowed. In this game there is a display of power. The participants fight one to one. This game is basically the display of power. There are fights, wounds, blood and even death at times.

Attakalam

is another kind of combat which is comparatively less hazardous in nature compared to the Kayyankali. In this the game is not played individually rather the players are made to play into groups. A large circle is drawn on the plain sand floor and one group is placed inside the circle. A member of the second group tries to bring the former outside the circle and both are free to use force. However, once any member of the inside team steps of the circle, he is considered out. After all the members of a team are dragged out, the other team takes its position inside the circle. If a member of any team cannot be driven out, his party is declared victorious.

Ambeyyal

Ambeyyal is actually the game of ‘archery’. In this game, two groups of young men shoot blunted arrows at each other. It is a game to test the patience, skill and persistence of the players. However, since the arrows are strong and are delivered with force, they still manage to hurt many. The bows are made of about 18-inch long bamboo. There is a mark in the form of a little stick called 'cheppu' and those who hit this mark are allowed to carry all the arrows lying on the ground for their team.

Kutukutu

Popularly known as Kabbaddi in rest of India, Kutukutu is a simple group game. In this game, there are two teams with eight players each. It is played in a rectangular court which is divided into two halves, one for each team. One man from one group advances from the middle line towards the opponent's area uttering 'Kutu Kutu' in one continuous breath and try to touch the opponents and run back to the central line without being caught. However, if he is physically caught and is out of breath before touching the central line, he is out of the game.

THE LEGENDS OF ONAM

2009-08-25T03:25:00.000-07:00

Just as in the case of many other festivals of India, there are several interesting legends behind the origin of Onam. The festival is celebrated by all in the state of Kerala, but Nambudiri Brahmins of Kerala are the most spirited when it comes to Onam celebrations as they attribute its origin to their own community. Nambudiri also called Namputiri is the dominant caste of Kerala. Its members regard themselves as the true repositories of the ancient Vedic religion and of the traditional Hindu code.

The Legend of King Mahabali: This is the most popular legend. It is about the mythological King Mahabali who gave Kerala its golden age. Popularity of the King could not be tolerated by Gods and they surreptitiously send him to the nether world. Mahabali's request to visit his people once in a year was granted by God. This annual visit of King Mahabali is celebrated as Onam every year... more

The Legend of Boat Palliodam: Story goes that once a boat laden with food got stuck in the bend of a river. When a wise man boarding the boat, Bhattathiripad, fed a poor and famished family living on the bank of river, only then the boat could be maneuvered forward. From this legend comes the tradition of feeding a poor family on Onam... more

The Legend of Vanishing Boy: The legend says that head of the Katoor Mana, a Nambudiri family had a bath in the river Pampa and was waiting for a poor man to feed. He suddenly saw a boy in rags. After having the meal, the boy vanished. He was spotted near the Aranmulla temple but disappeared again. Brahmin concluded the boy was God himself. Since then, Brahmin brought food to Aranmulla temple every year... more

THE LEGEND OF VANISHING BOY

2009-08-25T03:24:00.000-07:00

It is said that once, about 10 kilometers up the river Pampa from Aranmulla, the head of the Katoor Mana, a Nambudiri family, had a bath in the river. He said his prayers and waited to feed a poor man to complete his ritual. He waited for long but nobody came. Tired of waiting, the Brahmin closed his eyes and began to pray to Lord Krishna. As soon he opened his eyes, he saw a small boy in tatters before him. The devout Brahmin gave a bath to the boy, a set of clothes and a sumptuous meal.

To the surprise of the Brahmin. the boy vanished as soon as he finished his meal. He looked for the boy and spotted him near Aranmulla Temple. But, the boy disappeared again.

The Brahmin came to the conclusion that he was no ordinary boy and was God himself. From then on the Brahmin brought food to Aranmulla Temple every year during Onam.

THE LEGEND OF BOAT PALLIYODAM

2009-08-25T03:19:00.000-07:00

The story goes that several years ago some people were traveling in the boat called Palliodam when all of a sudden the boat got stuck in the bend in the river. The oarsmen tried to move it but were unsuccessful. The spiritual head, Bhattathiripad who was boarding the same boat Palliyodam, thought that it was a bad omen as the boat was laden with food. He came to river bank to seek help and saw a hut by a dim light that was glowing. He decided to visit the hut and ask for help.

When Bhattathiripad went close to the hut he saw a poor widow weeping and some children sleeping besides her. The woman told Bhattathiripad that her children slept off hungry and she has no food to feed them. Bhattathiripad was moved by her pathetic state. He went to the boat Palliyodam and brought food for the family. When the family became happy with the food, boat Palliodam could be easily maneuvered to the main course of river again.

From then on began the tradition of feeding one poor person on the day of Onam.

THE LEGEND " KING MAHABALI "

2009-08-25T03:11:00.000-07:00

It is believed that there once lived a wise and generous asura (demon) king, Mahabali. He was highly regarded by his subjects and everybody was happy in in his kingdom.

Gods felt challenged with the growing popularity of Mahabali. They seeked help from Lord Vishnu who was worshiped by King Mahabali. Lord Vishnu took the avatar of a poor and dwarf Brahmin, called Vamana and came to the kingdom of Mahabali just after his morning prayers, when the King gave boons to the Brahmin.

The disguised Lord Vishnu asked for as much land as could be covered by his three steps. The King made a promise to do so. Suddenly, Vamana increased to a massive size. With his one step he covered the whole of the sky and with the other he covered the whole of earth. He then asked for a place to put his third step. King realised that the boy was no ordinary Brahmin and asked Vamana to to put his third step on his head.

The boy did so, pushing Mahabali in the nether world, the patala. Lord Vishnu was pleased with King Mahabali generosity and granted him a boon. Deeply attached with his people, the King said he would like to visit Kerala and his people every year. Lord Vishnu was pleased to grant the request.
It is this homecoming of King Mahabali that is celebrated as Onam every year.

Another Version of the Legend
There is another legend related to King Mahabali but with a different view point. It says, though, King Mahabali was a wise and judicious ruler, he was also very egoistic. He was a devout worshiper of Lord Vishnu and the Lord wanted to redeem his devotee of the sin.

Lord Vishnu took the avatar of a poor and dwarf Brahmin, called Vamana and asked for a piece of land from the King. The egoistic King said he may have as much land as he wanted. Vamana replied that he want only as much land as could be covered by his three steps. To this the King laughed and made a promised to do so.

The Brahmin boy increased in cosmic proportions. With his one step he covered the whole of sky and with the other, the whole of the earth. King Mahabali realised that the boy was God himself who came on a purpose and offered his head to place his third step. This pushed the king to the nether world, patala. It proved to be a blessing for the King as it released him from the cycle of life and death. This is why, Onam is celebrated by wearing new clothes. People resolve to lead a new life of honesty, piousness, love, and humility.

HOSTORY OF ONAM

2009-08-25T03:06:00.000-07:00

Onam is the state festival of Kerala. Celebrated in the first month ‘chingam’ according to the Malayalee Calender, it is also the annual harvest festival of the state. The festival falls in the month of August to September according to the Gregorian calendar. The celebrations of Onam go ten days long up to Tiruvonam and in some cases to twelve days long until chatayam (twelfth day). The celebrations of Onam include elaborate rituals, music, dances, sports, boat races and of course scrumptious foods. There are several legends and stories attached with the festival. Read on to explore more about the festival of Onam i.e. its history, its origin and its significance.

Onam has been a part of Malayalee culture for centuries. The earliest record of the festival that has been found belongs to the reign of Kulasekhara Perumals around i.e. around 800 AD. However, there are great possibilities that the festival was celebrated before this period also. Any ways, due to lack of physical evidences, it has been assumed that the festival started somewhere around 800 A.D. as the harvest festival of the state. However, there are so many legends and stories attached with the day that it seems that the festival has been a part of the region ever since its origin.

Onam Celebrations has two most important significances in context of the Malayalee culture. First of all, it is celebrated as the harvest festival of the state. It reminds one of the golden age of prosperity when the entire month of Chingam (the month of Malayalee calendar that corresponds to the August- September time of Gregorian calendar) was celebrated as the Onam month. It was the time when the farms of the state produced excess of food grains and brought prosperity and riches to the state. Arriving after the rain-drenched month of Karkidakam (July-August), Chingam was welcomed with much enthusiasm by the people of Kerala.

The second and the most popularly quoted legend with the festival is related to the demon king, Mahabali. It is said that Mahabali was a generous and kind hearted king of Kerala. He was powered by a boon granted to him by Lord Brahma, he was invincible and thus gradually won over the entire earth. Soon after he won the earth, he also won the territory of heaven and became its king. He gradually rose up to become the undisputed ruler of all the three worlds. It was the time he inflicted violence upon the gods. Lord Vishnu then decided to overthrow Bali from his powers. He went to Bali in the form of a Brahman as he knew that the king rejoiced in doing good deeds and giving alms to the poor. He asked for three feet of land from the Demon king to which the king readily agreed.

Gradually, he Brahaman increased in size. In one step, he measured the entire earth and in the other he covered the entire heaven, he then asked Bali that where should he put the third step. Bali, a man of his words, then laid down his head and asked Brahman to step his foot on his head. Vishnu disguised in the form of Brahman, thus appeared in front of Bali and offered him the Kingdom of the nether world. However as Bali was very much in love with the people of his kingdom at earth, he asked Vishnu to give him a boon so that he can visit the earth once a year to which Vishu readily agreed. Bali, since then is believed to come to earth in the month of ‘chingam’ according to the Malayalee calendar and the entire festival is celebrated to welcome their dear king Mahabali to earth.

2009 - 2010 VIRODHI NAMA TELUGU GANTALA PANCHANGAM

2009-08-25T02:52:00.000-07:00

2009 - 2010 Virodhi Nama Telugu Gantala Panchangam

Undrallu ,Kudumulu & Puranam Recipes

2009-08-22T11:33:00.000-07:00

Happy Vinayaka Chavithi

Recipes for Kudumulu
By gonguraa

Ingredients:

2 cups raw rice, washed, dried completely and ground to a coarse pwd similar to sooji
4 cups water
1/4 cup Bengal gram / chana dal (soak in water for 5-10 mts and drain)
½ tsp cumin seeds (optional)
1 tsp ghee

Method:

Heat ghee in a pan and add the soaked channa dal and fry the dal for a second or two.
Immediately add water and salt, bring to a boil.
Once it reaches boiling point, immediately add the ground rice ravva and stir continuously
ensuring that no lumps are formed.
Once all the water is absorbed and appears like a big lump, cover and cook for 4-5 mts.
Turn off heat and cool.
Once cool, make big lemon sized balls of the cooked mixture.

Vinayaka Chavati Festival Sweet - Undrallu

Undrallu is a sweet, especially prepared on Vinayaka Chavithi festival. They are made with jaggery and chana dal then wrapped in dough and deep-fried in oil or ghee. The tradition is we have to prepare 9 varieties of undrallu with different fillings for this festival. My mother prepares 9 varieties for puja whenever we girls visit home. She has a saint like patience and great time management. You see we have to prepare all varities on the day of festival, by afternoon while on fasting. At least the person who does the puja and cooking must be on fasting till the puja is done. Family members would taste the festival specials only after the puja and naivedyam are done. Our customs dictate that the first offerings on festivals and special occasions must be to God, a sign of respect.
Recipe:
(For two)

For Purnam:

One cup - chana dal
One cup jaggery (pounded into tiny pieces)
6 cardamom pods, seeds separated and powdered

Wash chana dal and take them in a pressure cooker. Add the cardamom and about one cup water. Mix and pressure cook to 3 whistles, till the chana dal is firmly-soft. There should be no water left in pressure cooker. and we want a tight cooked chana dal. If there is excessive water, drain the dal using a colander and then spread the cooked dal on paper towels or on a cotton cloth to remove the moisture and to make them firm.

In a food processor (mixer), or in a stone mortar, take the cooked chana dal. Add jaggery and grind to smooth. The end product must be solid and it has to hold the shape. Make baby’s fist

Preparing the Dough:

There are two kinds of wraps for the Purnam.

1. Urad dal and rice flour wrap called chovi. For it, take quarter cup of urad dal and soak them in water overnight. First thing in the morning, drain water and grind the dal in a blender to smooth adding very little water. Remove to a cup and half cup of rice flour. Mix them together thoroughly. Keep it covered for about 2 to 3 hours. This is called chovi. Purnam balls are dipped in this batter and fried in oil or ghee. Tasty and good.

2. Maida (all purpose flour) wrap: My mother’s method and I prefer this wrap.
Take one cup all-purpose flour (maida) in a bowl. Make a well in the center and add about half cup water. Mix and make a firm dough. Sprinkle about 2 tablespoons ghee and gently knead the dough, until it becomes very soft and pliable. Keep it covered for about 2 to 3 hours. Preparing the maida dough is the first thing I do in the kitchen on festival day morning.

When you are ready with purnam:

Take out and knead the dough again adding ghee for about 5 minutes.
Divide the dough into marble sized rounds.
Roll out each one into a small round using a rolling pin or with hand, thin at the edges and thick in the middle.
Place a lemon sized Purnam in the middle and cover it by bringing the edges together. Place them on a plate and cover with a wet cloth, to prevent drying out.
Repeat the procedure for all the dough rounds with the purnam.
Once you are done, place a kadai on stove-top. Add and heat the oil or ghee for deep-frying.
Gently drop the rounds and deep fry them to pale gold. Offer them to God first, then enjoy.

I prepared them in two shapes, the round ones are called undrallu, and the other two are called Kudumulu in Telugu.

Shiridi Sai Baba

2009-08-14T23:06:00.000-07:00

About Shri Sai Baba

Shri Sai Baba's life and teachings are well documented in Sai Satcharitra by Shri Hemadpant in Marathi which was personally blessed by Shri Sai Baba.

Shri Hemadpant got Shri Sai Baba's blessings in 1910 to write this work. Said Shri Sai Baba "Let him make a collection of stories and experiences, keep notes and memos; I will help him. He is only an outward instrument." Subsequently SaiSatcharitra has been translated into a number of different languages. The one in English is called Shri Sai Satcharitra by Shri Nagesh Vasudev Gunaji.

The following is a very short summary on the life of Shri Sai Baba to serve as an introduction. We recommend that you read one of the more authoritative books to really understand the life and teachings of Shri Sai Baba.

Chandbhai, the headman of a village called Dhoopkhede (in Aurangabad, India), once lost his horse and was looking for it. Suddenly he heard a voice say "You look tired. Come here and rest a while". He turned around and saw a young Fakir (Baba). The fakir smiled at him and said "What are you looking for in this jungle, Chandbhai". This surprised Chandbhai and he wondered how the fakir knew his name.

Slowly, he said "I have lost my horse. I have looked for it everywhere, but cannot seem to find it". The fakir told him to look behind a clump of trees. Chandbhai was pleasently surprised to find his horse grazing peacefully behind those trees. He thanked the fakir and asked his name. The fakir said "some people call me Sai Baba."

Sai Baba then invited Chandbhai to have a smoke with him. He got the pipe ready, but there was no fire to light it with. Sai Baba thrust a pair of tongs into the ground and brought out a burning coal. Chandbhai was wonderstruck. He thought "this is no ordinary person" and invited Baba to come to his house and be his guest for a few days.

Next day Baba went to Chandbhai's house and found everybody in a very joyful mood and festivities going on all around. He found that Chanbhai's wife's nephew was getting married. The bride was from Shirdi and the marriage party was going to Shirdi. Chandbhai invited Baba to accompany the marriage party to Shirdi. At Shirdi they camped in a field next to Khandoba's temple.

After the wedding, Saibaba stayed on at Shirdi. At first he lived under a neem tree and begged for food whenever he needed it. He then went to Khandoba's temple, intending to stay there, but the temple priest met him at the entrance and told him to go to the mosque. That is how Baba, started staying at the Mosque which was later called Dwarkamayi.

Baba preached at Shirdi all his life and performed numerous miracles to convince people that God exists. He healed people's diseases, provided moral and material comfort to his Devotees. Baba helped bring Unity and Harmony between all communities. He said that God is one, but called by different names. He said follow your own religion and seek the truth.

One day a rich millionaire named Booty came to Sai Baba and said he was going to construct a stone building for Shri Krishna. Baba helped him plan the building. Before the building was completed Baba fell very ill. On the 15th of October 1918, he breathed his last. His last wish was to be buried in Booty's building.

Booty's stone building came to be known as Samadhi Mandir. Shri Sai Baba was buried here and a beautiful shrine was built over it. To this day, people flock to Shirdi to pay homage to Shri Sai Baba.

Temple Site : http://www.saibaba.org/

Click Here For Aarati

LORD SRI VEERA VENKATA SATYANARAYANA SWAMY

2009-08-14T22:39:00.001-07:00

LORD SRI VEERA VENKATA SATYANARAYANA SWAMY

Temple History

As per the puranas the presiding deity of the place blesses the devotees with Anina Varam (Wanted Boon) the place is called Annavaram.

The hillock by the side of the village is considered to be very sacred. Meruvu the Lord of the hills and his consort Menaka did great penance and begot two sons by the grace of Lord Vishnu. One was named Bhadra and the other Ratnakara. Bhadra pleased Lord Vishnu with his devotion and penance and with his grace became Bhadrachalam on which Lord Sri Rama had permanently settled. Ratnakara desired to emulate his brother and succeeded in pleasing Lord Vishnu by his penance to settle on him as Veera Venkata Satyanarayana Swamy, Ratnakara remaining as Ratnagiri hill.

The temple of Sri Veera Venkata Satyanarayana Swamy is the main temple on the Ratnagiri hill. There is also a temple of Sri Rama and the shrines of Vanadurga and Kanaka Durga nearby. The temple of gramadevatha (village deity) is in the village at the foot of the hill.

It is said that Raja I.V.Ramanarayanam,the then zamindar of Gorsa and Kirlampudi estates, having been ordained by the Lord in his dream, traced the idol on the hill, worshipped it and installed it at the present spot on sravana suddha vidhiya of the telugu year Khara, 1891. The hillock it self is about 300ft above sea level, green fields all-round the hills and the pampa river encircling Ratnagiri. About 460 well laid stone steps leads to the top of it.

“The main temple constructed in the form of a chariot with the four wheels at each of the four corners. In front of the main temple is the kalyana mantapa, constructed and decorated with modern pieces of architecture. As we go down the way, we come across Ramalaya and then the shrines of Vana Durga and Kanaka Durga.

The Akriti of any temple is, according to the Agni Purana, merely a manifestation of the Prakriti. According to this the chariot of the temple is intended as a symbol of the Seven Lokas and the seven Lokhas above with, the garbhalaya of the Lord, at the heart’s center ruling over the entire Universe.

The temple at Annavaram has been constructed to depict this idea concretely. The front side of the temple depicts the chariot. The Meru on the floor with the pillar at the center, and the idols at the top are intended to bring forth the idea that the Lord not only remains at the heart’s center but also permeates the entire universe. The wheels depicting the Sun and the Moon serve to remind us that this Juggernaut moves on the wheels of time, and goes on for ever and ever, Thus the Annavaram temple satisfies both the ritualistic values and the spiritual aspirations of the devotees.” Read More...

How to Reach the Temple

Sri Veera Venkata Satyanarayana Swamyvari Devasthanam, Annavaram is well connected by both Rail and Roadways. It is Situated at a distance of 3KM from A.V.M Railway Station, the Vijayawada –Visakhapatanam Line of the Southern Railway. Madras to Calcutta, NH-5 Road is going via Annavaram. Regular Bus service is available from all near by towns.

By Road

* Devasthanam Buses
o 2 buses run from Rajhamndary to up hill both sides by 1pm to 2pm
* APSRTC Buses
o A.P.S.R.T.C Buses every Half An Hour Via Annavaram to Rajhamandry to Visakhapatanam vise versa.
o Every 15 mintus buses available Tuni to Kakinada via Annavaram and surroundings Villages vise versa.

By Train

* Most of the trains passing between Kolkatta - Vijayawada line will stop at Annavaram Station
o Detailed train timings at Annavaram Station.

By AIR

* The nearest Airport is situated at Visakhapatnam. Annavaram is at a 3hrs distance from Visakhapatnam. APSRTC runs buses via Annavaram every half an hour

Devasthanam Website :http://annavaramdevasthanam.nic.in

Sri Bala Thripura Devi Mahatyam

2009-08-08T05:01:00.000-07:00

sribala_mahatmyam

Sri Bala Thripura Devi Charitham

2009-08-08T04:57:00.000-07:00

sribalacharitham

Lalita Tripurasundari

2009-08-08T04:25:00.000-07:00

What is Shri Vidya and what relationship does it have to the goddess Lalita and to her yantra, the Shri Yantra? Vidya means knowledge, specifically female knowledge, or the goddess, and in this context relates to her aspect called Shri, Lalita or Tripurasundari whose magical diagram is called the Shri Yantra. She is a red flower, so her diagram is a flower too.

The tantrik tradition views its symbols as having a gross aspect, a subtle aspect, and a supreme aspect. In terms of Lalita, the gross form is the image of the goddess with her four arms and so forth, the subtle form is as yantra, and the supreme form is her mantra, all three being the goddess in different aspects. Behind the sometimes colourful symbolism is deep wisdom coupled with practical methods for realising oneself.

Lalita loves puja. This term is usually translated as worship. However, this is misleading, as it introduces a duality into a process intended to bring the practitioner (sadhaka or sadhvika) to a non-dual position. There can be various pujas including daily rites, those performed at the four twilights, rites done for specific objects, optional rites done on festival days, or on otherwise auspicious days such as lunar eclipses or the entrance of the sun into a sidereal constellation, rites in assemblies or groups, and rites accomplished with a partner. Subhagodaya, on this site, is a translation which gives the full puja of Tripurasundari or Lalita.

Lalita means She Who Plays. All creation, manifestation and dissolution is considered to be a play of Devi or the goddess. Mahatripurasundari is her name as transcendent beauty of the three cities, a description of the goddess as conqueror of the three cities of the demons, or as the triple city (Tripura), but really a metaphor for a human being.

What then is a yantra? The word is usually translated as a machine, but in the special sense of the tantrik tradition refers to the Devi in her linear or geometrical form. Yantras, by the way, are always used flat. They may be two-dimensional or three-dimensional. Every aspect of Devi has her own mantra and yantra. The yantra of Devi Lalita is Shri Yantra. The divinity of the yantra always occupies the centre or apex.

The different parts or petals and lines of the yantra are usually arranged in concentric circles (mandalas) and contain rays or sub-limbs of devi. The Shri Yantra has nine of these mandals, each filled with various aspects of the Devi. In Shri Yantra there are 111 aspects. The Shri Yantra is said to be a geometric form of the human body, which implies that goddess as Macrocosm is one with human being as Microcosm.

Formation of the Shri Yantra

The creation of the Shri Yantra is described in the Yogini Hridaya (Heart of the Yogini Tantra), which still does not exist in an English translation, as far as we are aware. This is said to be the second part of the Vamakeshvara Tantra.

"From the fivefold Shakti comes creation and from the fourfold Fire dissolution. The sexual union of five Shaktis and four Fires causes the chakra to evolve. O Sinless One! I speak to you of the origin of the chakra.

"When she, the ultimate Shakti, of her own will (svecchaya) assumed the form of the universe, then the creation of the chakra revealed itself as a pulsating essence. From the void-like vowels with the visarga (:) emerged the bindu, quivering and fully conscious. From this pulsating stream of supreme light emanated the ocean of the cosmos, the very self of the three mothers.

"The baindava of the chakra has a triple form, dharma, adharma and atma, and matri, meya and prama. The chakra of nine yonis is the great mass of consciousness bliss and is the ninefold chakra and the nine divisions of the mantra.

"The baindava is placed on a dense flowery mass and is the Chitkala. Similarly, the ambika form of eight lines is the circle of the vowels. The nine triangles quiver forth the effulgent form of 10 lines. The Shakti, together with her surrounding nine blossomed forth the 10 trikonas. The second quivering form of 10 lines has Krodhisha as first of the 10. These four chakras, of the nature of light, create the 14-fold form, the essence of perception." -- Yogini Hridaya, I 6-16.

At the very heart of the bindu or centre of the Shri Yantra is that which caused it to emanate. This is Kamakala, consisting of the three bindus or potentials. One is red, one is white, and one is mixed. The red bindu is ova, the white bindu semen, and the mixed bindu the union of Shiva-Shakti, the individual as potential Shri Cakra.

Father and Mother are represented in Shri Vidya by two limbs or aspects of Lalita known as Varahi and Kurukulla. The semen of Varahi, the father-form, gives four alchemical dhatus to the child. The ova of Kurukulla, the mother-form, gives five dhatns to the child. Consciousness enters via orgasm. The three bindus, collectively known as Kamakala (digit of sexual desire), are the root potential of sun, moon and fire. It is like sun and moon coming together in an eclipse, or the seed from which the plant human being grows.

Varahi's four alchemical dhatus are known as the four fires. Kurukulla's alchemical dhatus are known as the five saktis. The combination of these five saktis (downward pointing triangles) and four fires (upward pointing triangles), forms the complex figure in the centre of Shri Cakra.

Varahi's four fires are the 12 (3 x 4) sun Kalas, 12 sidereal constellations. Kurukulla's five triangles are the 15 (5 x 3) Kalas of the moon, 15 lunar days. The complete individual grows within nine months to be born as a Shri Yantra or plant. The flowering of this plant is shown by the 24 petals of the yantra. The above all gives rise to the familiar shape of the Shri Yantra. The yantra is usually arranged in one of two forms. In the Bhuprastara, it is two dimensional and laid flat, usually facing the east, but sometimes the north, depending on the practice. The Meruprastara has the yantra in a pyramidal form. Unless the yantra be decorated with the appropriate bija and other mantras, it is worthless. It is also dead unless it is installed with life and the individual doing the puja is initiated into one of the lines (parampara).

The Nine Mandalas of the Shri Yantra

The Earth Square or Bhupura

This mandala represents the enclosing walls or fence of the zonule of a practitioner. The three lines of the bhupura of Shri Yantra each has a set of subsidiary aspects or sub-limbs of the goddess. On the outer line are the eight world protectors (lokapalas), the guardian spirits of the directions and intermediate directions.

On the middle line are eight Siddhi Saktis identified with the senses. On the inner line are eight Shaktis ruling Desire, Anger, Envy, Delusion, Greed, Jealousy, Virtue and Vice. They are the eight Matrikas. These saktis are collectively known as the Obvious Ones (Prakata Yoginis). A form of the triple Devi known as Tripura rules all these shaktis in this individual mandala of the yantra known as 'The Chakra Ruling the Three Worlds'. She has four arms, is the colour of crystal, is adorned with pearls and holds a book, a pot, and a beautiful lotus. her Vidya is Am Am Sauh.

Outer line: Indra (E) wears yellow, rides an elephant; Agni (SE) wears red, rides a ram; Yam (S) wears black, carries a staff; Nirriti (SW) wears dark green; Varuna (W) wears blue, and his vehicle is a makar; Vayu (NE) wears pale clothes; Soma (N) wears pure white; Ishana (NE) is a form of Mahadeva Shiva.

Middle Line: The Siddhi Shaktis are smeared with vermilion, wear red garlands, carry noose and goad, and are as bright and beautiful as red lotuses.

Inner Line: Brahmi wears yellow, has four arms, is beautiful. One hand dispels fear, one grants boons, the others hold a jewelled jar and makes the gesture of purification. Mahesvari wears white, has three eyes, holds trident, skull, axe, and vessel containing sour curds. Kaumari wears yellow, holds shakti-dart, Javelin, and makes the gestures of dispelling fear and granting boons. Varahi is dark in colour, holds conch, discus, dispels fear, grants boons. She wears many ornaments and gems. She has the head of a pig, holding plough, mace, sword and shield. Indrani is black, carrying a bright blue lotus. Camunda is black, holds trident and damaru (hourglass drum), holds axe, and milk in a bowl. Mahalaksmi wears yellow, holds serpent, shield, bell and milk in a skull shaped cup.

The nature of this outermost mandala is fire of fire. The gem is topaz. The time is 24 minutes (360 breaths). The Mudra is the All Agitating.

Sixteen Petals

The saktis in this circle are known as the Hidden Ones.

The whole mandala of 16 petals is called 'Fulfiller of Desire'. The presiding form of the Lalita is Tripureshi. Her vidya is Aim Klim Sauh. She is described as ornamented with all gems, carrying a book and a rosary. The 16 yoginis in this mandala are associated with the attainment of desires by the cultivation or strengthening of power over mind, ego, sound, touch, sight, taste, smell, intellect, steadiness, memory, name, growth, etheric body, revivification, and physical body. They are described as the Nitya Kalas. Each holds a noose, a goad, pot full of nectar, and makes the sign of giving. They are very red.

The gem of the mandala is sapphire. The dhatu of physical alchemy is chyle, the first product of the disintegration of food by the biological fires. The time is three hours (2700 breaths). The Mudra is the Wettening Mudra. The nature of the mandala is sun of fire.

Eight Petals

The saktis in this mandala are called the Very Secret Yoginis. The whole circle of eight petals is called the 'All Exciting Cakra'. Presiding here is Tripura Sundari. Her vidya is Hrim Klim Sauh. She is described as swaying because of her love intoxicated state, with her eyes full of bliss.

She smiles with passion. She shows the mudras dispelling fears and granting boons.

The eight saktis in each of the eight petals of the mandala are described as saktis of Speech, Holding, Walking, Excreting, Pleasure, Abandoning, Concentration and Detachment. They are described as sapphire blue, holding noose, goad, dispelling fear, and holding blue lotus. Their names (Ananga Madana etc) all convey terms of loving sexuality.

The gem is cat's eye. The dhatu is Flesh. The time is day and night (21600 breaths). The mandala's nature is moon of fire.

Fourteen Triangles

This mandala is called 'The Cakra Bestowing All Good Fortune'. The Yoginis are called 'Concealed by Tradition'. The presiding form of the devi is Tripura Vasini. Her vidya is Haim Hklim Hsauh.

She is very red and very beautiful. Fourteen shaktis of the triangles are associated with the chief nadis or currents of bioenergy. They are described as being proud, wanton, young, colour of cochineal, ornamented with gems, holding noose, goad, mirror, winecup full of nectar. They are the Akarshanis or Attractors.

The gem is coral. The dhatu is blood. The time is weekday. The Mudra is called All Subjugating. The nature of the mandala is fire of sun.

Outer 10 Triangles

This mandala is called 'The Cakra Bestowing All Objects to the Sadhaka'. The saktis are called the Kula Kaulas. The presiding aspect of Red Devi is Tripura Shri.

Here, the goddess is as effulgent as 1000 rising Suns, adorned with celestial ornaments, with large rising breasts, holding book and rosary, dispelling fears and granting boons.

The 10 shaktis in the triangles are described as having thrilled faces, holding noose and goad and adorned with various crystal and heavenly gems.

These are the Yoginis of the 10 vital breaths. The gem is pearl. The dhatu is Ova/Semen. The time is Lunar Day (tithi).

The Mudra is called the All Intoxicating with Love. The nature is sun of sun.

Inner 10 Triangles

The mandala is called 'The Cakra Protecting All'. The Yoginis are called Without Origin. The presiding aspect of Lalita is Tripura Malini. Her vidya is Hrim Klim Blem.

She holds noose and goad, dispels fear, and holds a skull. She is of vermilion brightness.

Her shaktis are the colour of 1000 rising suns, adorned with pearls and gems, holding noose, chisel, and showing the gestures of knowledge, and giving boons. They are the saktis of the 10 Vital Fires. The gem is emerald. The dhatu is Marrow. The time is Lunar Fortnight. The Mudra is the Great Goad. The nature is moon of sun.

Eight Triangles

This mandala is called 'The Cakra Destroying all Disease'. The yoginis are known as the Secret or Rahasya yoginis. The presiding aspect of the Red Goddess is Tripura Siddha.

Her vidya mantra is Hrim Shrim Sauh. She is described as the Destroyer of Poison.

Her yoginis are the colour of pomegranate flowers, wearing red clothes, smeared with red scent, each carrying five arrows and a bow. These saktis are the rulers of Cold, Heat, Happiness, Sorrow, Desire, and the three gunas Sattvas, Rajas, Tamas. They are also called the eight Vasinis and rule the eight Sanskrit letter groups. The gem in this mandala is diamond (Vajra). The time is month. The Mudra is Khecari Mudra. The nature of the mandala is said to be fire of moon.

The Four Weapons

In between the mandalas of eight triangles and the central triangles are the four weapons of the Red Goddess -- flowery bow, flowery arrows, noose and goad.

Central Triangle

This mandala is called 'The Cakra Giving All Success'. The Yoginis are called Very Secret. Lalita dwells here as Tripura Amba, her Vidya being Hsraim Hsrklim Hsrsauh.

She is also known as Sampatprada Bhairavi, coppery effulgent, like 1000 suns, with three eyes, a face like the moon, adorned with white gems, with a beautiful figure, rising swelling breasts, intoxicated, wanton, young, proud, holding book, dispelling fear, holding a rosary and granting boons.

Her three saktis are called Lady of Lust (Kameshvari), Adamantine Lady (Vajreshi), and Flowery Vagina (Bhagamalini). Kameshvari is called the Rudra Shakti. She is white in colour, besmeared with camphor, adorned with pearls and crystal, and various other gems, holding book, rosary, bestowing boons and dispelling fear.

Vajreshi is the Vishnu Shakti. She is bright as red powder (kumkuma), adorned with flowers and gems, like the dawn sun. Her eyelids are smeared with sapphire dust, she holds sugarcane how, flowery arrows, bestows boons, dispels fear.

Bhagamalini is the Brahma Shakti. She is effulgent as molten gold, adorned with priceless gems, holds noose, goad, and shows the gestures of knowledge and bestowing boons.

The gem of the mandala is Gomaya. The dhatu is Fat. The time is season (two months). The Mudra is the Bija Mudra. The nature of the mandala is sun of moon.

Bindu

This mandala is called 'Purely Blissful'. The Yogini in this mandala is the Queen of Queens, Rajarajeshvari, the Very Red One, her Transcendent Majesty Lalita Maheshvari Mahatripurasundari.

Her vidya (Kamaraja vidya) is ka e i la hrim ha sa ka ha la hrim sa ka la hrim, plus a secret 16th syllable. Her description is that given in Vamakeshvara Tantra.

Surrounding her are the Fifteen Nityas. The gem is ruby. The dhatu is hair. The time is year. The mudra is Yoni Mudra. The nature of this central mandala is moon of moon.

Yantra Mantra Tantra of Lalita

Lalita, as primordial devi, rays out her attendants and shaktis as modifications of moon, sun and fire. In this Shiva has no place, no qualities, is without the ability to act. Only when united with devi may 'he' act.

This is based on the subtle and practical idea of Shiva as pure consciousness, witness of the triple manifestation of his Shakti. This Shakti, the very essence of the three gunas of Sattvas, Rajas, and Tamas, is the cause of all manifestation in the universe and as a human being. The three shaktis, by blending and reblending, create all things.

Shakti is triple as sun, moon and fire -- that is to say of all the sidereal constellations and planets, and therefore of Time itself. She is triple as Will (Iccha), Knowledge (Jnana) and Action (Kriya). She is threefold as intellect, feelings, physical sensation.

Shakti is triple as wake-dream-deep sleep. What is called the Fourth is the witness, Shiva, who is said to pervade the whole cosmos just as heat pervades a red hot iron.

The physical body, according to the precepts of Ayurveda, is triple as the 'humours' Vata, Pitta and Sleshma. The varying combinations of these three shaktis make up the physical body.

Shakti is also fivefold as aether, air, fire, water and earth. The combination of the five elements and three gunas produce Lalita's Eternities (Nityas) -- 15 in number, each identified with a lunar day of the bright fortnight. The moon, symbolising Shakti, is the mirror or reflection holding together all creation.

A close examination of the details relating to the nine mandalas of Shri Yantra reveals that the shaktis of the whole circle represent the human being, who, in potential, is Shakti-Shiva united. The aim is for a person to realise that all powers, energies and manifestation are shaktis of consciousness, pure awareness.

The yantra may be examined in two ways, either as manifestation or dissolution. Maintenance is an intermediate state between the two polarities. When she is worshipped as creatrix the order is from centre to perimeter. As dissolver, the puja is from perimeter to centre.

In Sivananda Yogi's Subhagodaya is given the daily ritual or puja of Lalita's Shri Yantra -- based on the Vamakeshvara Tantra. This rite is based on non-dualism, in a spiritual sense the realisation of the intrinsic oneness of macrocosm and microcosm.

As the puja is intended to banish all thoughts of difference, the devi is first felt or visualised in the heart, and then drawn out via the breath and installed in the yantra. She is then worshipped as actually residing there. But a clear link has been made between subject and object. The true home of devi is as cosmo-creatrix in the heart of the body which is the devi in human form.

The Various Mandalas of Shri Yantra

The Triple Goddess, from her own will to manifest, extends herself in a ninefold way, as modifications of moon, sun and fire. The attributions of the various mandalas shows the type of energy represented. The meditation in Bhavana Upanshad is a figurative way of describing this celestial city or mountain which is a human being.

The island of jewels is the gross human body with its 9 alchemical bases or dhatus. Each is figuratively described as a gem -- diamond, emerald, sapphire, ruby &c. The sea of nectar (semen/ova) is the base for the arising of the human body. The diagram suns up the meditation. We can see that this island of gems is a very pleasant place to he, full of gardens, with a beautiful, begemmed palace, wafted with a gentle breeze upon which is carried great fragrance, cool, alluring.

This indicates the Kaula view that one gains liberation by a very pleasant way, enjoying as one goes. This paradise island is very, very close. Each of the elements in the island meditation has a subtle meaning associated with the esoteric physiology of Shri Vidya.

She, Lalita, united with Shiva, is subtlety of subtlety, hidden behind the curtain hanging from the canopy. Her forms may appear to become progressively less subtle, but she still remains herself.

Bala-Sundari-Bhairavi

Although Tripurasundari, as mother of the universe (jagadamba) is the aspect most often met with in works of Shri Vidya, she is also worshipped as Bala (a young girl), and as Bhairavi (a crone).

As Bala, she is 16 years old, a virgin, very playful and dear. Bala has her own yantra and mantra. her vidya is Aim Klim Sauh.

Bhairavi is also an aspect of Lalita, but represents Shakti in whom menstruation has ceased, and has some affiliations with Kali.

Applications of Shri Vidya

There are many prayogas (ritual uses) related to Shri Yantra. Some rites depend on auspicious times, such as Full moon days or nights in specific solar months

Devi also manifests as the five elements of aether, fire, air, water and earth. The saktis are purple (air), white (water), red (fire), yellow (earth), blue (aether).

Chapter II of Vamakeshvara gives a large number of rites, which one is not entitled to perform unless the daily rite is also accomplished. These rites are called the shatkarma, six acts: protection, peace, victory, wealth, punishment, destruction. The categories vary occasionally. When punishing an enemy it is necessary to both protect yourself and to know the right time for performance, according to the rules, and also the vulnerable points, which vary with the phase of the moon and with astrological aspects.

It is important to remember that Shri Vidya was primarily oral, and vital information was often left out of the written versions, so it is necessary to know a host of things before a rite can be started.

Initiation

Devi Lalita may be installed in a disciple, a yantra, or an image. All the methods essentially follow a similar form, but the right time must be selected. A disciple must have the necessary qualifications and potential.

After initiation, she or he is to perform an operation to endue the vidya with energy or life. This involves the recitation of the root vidya a specified large number of times, although other valid methods exist for preparation.

The Vidya (Mantra)

There are said to be 15 lines of mantra, each perceived by a different Rishi (Seer). The most widespread seems to be that called Kadi (beginning with 'Ka'), which itself has three sections. The other main division is Hadi, although it is said that the Kularnava Tantra incorporates both in a division called Kahadi. Devotees of the Kadi line worship the Shri Yantra from the perimeter to the centre, while Hadi devotees worship it from the centre to the perimeter. Some of the lines of the vidya are said to be broken, and do not run in a continuous stream.

The 64 Kaula Tantras

These tantras are enumerated in Vamakeshvara and Kulachudamani Tantras, and in other places. At some time in history a school of Shri Vidya was formed on an orthodox Vedik basis. A proponent of this school, Lakshmidhara, wrote a commentary on the famous Shri Vidya hymn called Saudaryalahari.

Unfortunately, most of the 64 tantras are lost. But their contents may be gauged from Lakshmidhara's commentary. We have to remember that the descriptions are based on an orthodox Vedic interpretation.

1) Mahamaya Sambhara. Deluding of intellect and senses. 2) Yogini Jala Sambhara. Involving the agency of Yoginis. 3) Tattva Sambhara. Causing elements to appear and transform. 4-11) Eight Bhairava Tantras. The commentator says that these are objectionable as they belong to the Kapalikas or skull wearers such as Naths, Aghoris, and so forth. 12-19) The Bahurupa Astaka. Importance attached to the eight shaktis or Matrikas.

20-27) The Eight Yamalas. Of these, only Rudra Yamala seems to have survived, although it is doubtful that the text which exists is the same as the original. Other of the yamalas do exist in part as quotations in later tantras. The commentator says these relate to Siddhi. 28) Candra Jnana. Expounds the 16 Nityas, but condemned as 'it smacks of Kapalika tenets'. 29) Malini Vidya. Enabling one to cross great oceans. This could be the Malini Vijaya Tantra, a work of the Kashmir Saivites which includes magical operations based on the 36 tattvas.

30) Maha Sammohana. Hypnosis. 31-33) Vamajusta, Mahadeva and Vatula. These are condemned as they deal with Vamachara. 34-35) Vatula Uttara and Kamika. The latter is still extant, and belongs to the Kashmir group of Agamas. The chief guru of this school is the famous Abhinavagupta. 36) Hridbheda Tantra. Condemned through Vamachara. 37-38) Tantrabheda and Guhyatantra. Condemned because of retaliatory magic. 39) Kalavada. Digits of the moon, induction of chandrakalas, which are the 108 parts of the moon found in a horoscope.

40) Kalasara. The rules of colour. There is no reason given for its exclusion. 41) Kundika Mata. Attainment of siddhi through elixirs and drugs. 42) Mata Uttara. Deals with 'quicksilver'. See the Matrikabheda Tantra. 43) Vinakhya. Power over Yakshinis. 44) Trotala. Magical practices of medicine and clairvoyance. 45) Trotala Uttara. Bringing the 64 crores of yoginis face to face. 46) Pancamrita. Nectar from the body. The five nectars are mentioned in the Kaula Jnana Nirnaya. 47) Rupabheda. 48) Bhuta Uddamara. 49) Kulasara. 50) Kullaoddisha. 51) Kulacudamani. 48,50 and 51 are still available. The commentator says these tantras are not sanctioned by Veda.

52-56) Sarvajna Tantra, Mahakali Mata, Arunesi, Modinisa, Vikunthesvara. They are all declared reprehensible as they belong to the digambaras (naked sadhus). 57-64) East, West, South, North, Uttara Kaulas, Vimala, Vimalotta, Devi Mata. One of these lines still exists.

The Nine Nathas

Each of the nine Nathas or lords is identified with an aperture of the human body, and with one of the nine mandalas of the whole Shri Yantra. One's own guide is Shiva as pervading these nine chakras, and is identified with the current of bioenergy called Susunna. They are all meditated on as white, with two eyes and two arms, showing the gestures banishing fear and giving boons. They may be visualised as being in sexual intercourse with the presiding aspects of the Devi in the nine mandalas.

The Four Oceans

The four duties of a human being are described as oceans because of their limitless extent. The sadhaka in the zone is at the junction point or field of action of these four oceans, on the island of gems.

The Nine Bodily Dhatus

Each of the nine matters (dhatu) in the body is presided over by an aspect of Lalita. The Universe, in Shri Vidya, is said to be time, space, and a combination of the two. The first is Shakti, the second Shiva, and the third Shiva and Shakti in union. These are also the three eyes on Lalita's face, and sun, moon, fire.

The Island of Nine Gems

On this island, which is all and everything, seed and sprout, the six seasons all manifest simultaneously. The Aeon Trees (Kalpadruma) are identified with resolution as any act undertaken with resolution is fruitful. The six seasons are identified with the six tastes of a human being.

Horses are the five senses as they lead one forward into action, figuratively taken as war. It is Lalita who slayed the demon Bhanda with all his fearful hordes. All her saktis assisted her in this. Then the celestial city, the Nagar was built. Elephants are the objects of senses, or the impressions.

Shri Vidya implies unity between knower, means of knowledge and knowledge itself. These are the three cities. This means that the knower, by means of the five instruments of knowledge, offers to knowledge itself, Devi in the yantra. (See Bhavanopanishad).

The Fifteen Nitya Shaktis

These are modifications of Lalita as red goddess with her three gunas and her five elements of aether, air, fire, water and earth. They are identified with the 15 days of the lunar fortnight. As the moon remains itself, though appearing differently according to phase, so too Lalita. Each Nitya has her own vidya, yantra and group of energies (saktis). Lalita or Tripurasundari is the 16th day or Full moon, with her 15 digits. Each of the 15 Nityas has a certain number of arms, the totality of arms (= rays) of the whole circle being 108. Because any unit of time is taken as a microcosm or parallel of any other valid unit, each of the 15 Nityas has 1440 breaths.

One lunar fortnight is 21600 breaths -- which is the number of a whole cycle or process. The breaths of a human being during one day and night are 21600 -10800 of which are solar, the other 10800 being lunar. By this device, the unity of the 15 Nityas, time, space and a human being is shown. As time is breath in Shri Vidya, we find that the periods of the four famous yugas are also based on breath. Each breath is influenced during the day by the planets in their waxing and waning of power.

These cause poisons to accumulate in the physical body. Nectar is released when the sun mandal 'melts' the moon mandal, and one attains to Hamsa. This is the nectar of compassion.

Lalita as the Whole Universe

Tantrik rites often include 'nyasas', the placing of some principles in a certain sequence on one's own body. The idea is that this process purifies and divinises.

Lalita's Sodha (sixfold) Nyasa is a highly complex rite in which a practitioner places on the body the 51 letters of the alphabet, the planets, the 27 naksatras or lunar mansions, the 12 sidereal constellations, and the 51 sacred sites (pithas) of all India.

Placing these different things on the body the practitioner comes to realise oneness with the whole cosmos. This ritual also illustrates some important concepts. The Tantraraja states that there is no difference between the circle of the letters of the alphabet and the sidereal Zodiac. Lalita as devi is Shakti as all language, mantra, sound, music and vibration. She is also Shakti of Time as all planets and constellations. She is the very essence of sun and moon. Each of these realms requires inner comment.

51 Ganesas and 51 Letters

The image of Ganesa illustrates the three realms. elephant, his body human, and his vehicle a mouse. These are three realms in one being. He is lord of obstacles in three ways. As elephant, his great strength can break harriers. As human, he can use his intelligence. As mouse, he can penetrate the smallest places. Every aspect of Shri Vidya may be understood in three ways -- gross, subtle, and supreme -- and so the meaning of things often remains uncertain unless you already know someone who has the key, or belong to the in group.

As letters of the alphabet, Lalita is Matrika Shakti, who deludes by her Maya through words, speech, mantra.

Planets

The tantriks knew the seven traditional planets of western astrology, and also had a greater number of shadowy planets, of which Rahu and Ketu -- the nodes of the moon -- are the best known. The planets are important to an understanding of Shri Vidya, but the details are so extensive that they must be reserved for a later time.

27 Nakshatras

These constellations were thought of as beyond the 12 sidereal constellations, so remote they were almost beyond time itself. These 27 are employed in Shri Vidya to determine suitability of partners, constructing Vajra Yantras, and so forth. Each of the 27 has its own animal. A yoni or lingam is classified as being harmonious or the reverse according to the position of the natal moon in these constellations. They are also associated with sacred herbs and trees, and much used in specific or optional rites.

Yoginis

The Yoginis of the bodily centres (dhatus) reveal very much of interest as they are associated with the well known but much misunderstood cakras. These Yoginis are really images of the ayurvedic or alchemic bases in the body.

They can only be understood in relation to such an alchemy. Kundalini is the body shakti, the great deluder, the trickster, the cause of sleep. To raise her means to become conscious of her manifestation. Shakti in the body has her various forms as Prana (Breath) Shakti, fire Shakti and so forth. When Prana Shakti becomes agitated, she zigzags up the body. At this time one starts to experience dissolution. Various things my be seen and felt.

Dakini, Rakini &c. preside over the alchemical physical bases of skin, blood, flesh, fat, bone, marrow. The last of these yoginis presides over the highest dhatu, highest as it forms the physical basis for new life -- ova/semen. In this form she is truly limitless, as she manifests as the Aeon Tree (Kalpadruma). The Dakinis and Rakinis &c. are pictured as terrifying as they consuners of the food one ingests.

Twelve Rashis (Constellations)

These are viewed as 12 great suns or sun Kalas, mighty Adityas presiding over great affairs, feeding on human beings and their essence.

51 Pithas

These are places in India particularly sacred to devi, as they mark the spots where the parts of her body fell after it was sliced into pieces by the discus of Visnu. The yoni fell at Kamarupa, hence the special spiritual regard in which this place is held by Kaulas.

The Nadis

Nadi means river, and is extended to include other currents and courses, such as those of the bioenergy and the pulse. Ayurvaidyas have written works distinguishing various types of pulse indicating dysfunction of the three powers. Nadi is also 150th part of the ascendant in a birth chart based on the sidereal zodiac. Such a birth chart is called Rashi Kundali. It is impossible to cast accurate charts without knowing which nadi rules a person or time. Each nadi has an aspect of the devi ruling it, and a solar and lunar part -- hence there are 3600 in the zodiac.

There are said to be 72000 nadis in the human organism. This number indicates a large but not infinite number of channels of bioenergy. They are the pathways of Prana Shakti.

The chief pathways are Susumna, extending from a point between the anus and genitals to the top of the head; ida and pingala, which are the solar and lunar pathways coiled around the central channel. This Susumna is Shiva and Shakti in sexual union. The human body is conceived of as a tree -- the root is at the top of the head, and it ramifies downwards. These channels are the pathways or body vehicles for Vata, one of the three dosas or humours in Ayurveda of the human body, and constitute the central nervous system with three main concentrations.

Marmas

Marmas are 108 in number, well documented points of the human organisn which, if pierced, usually cause death. Many are recognised by western medicine. On the Shri Yantra, marmas are represented by the confluence of three or more lines.

Sandhis

These are joints in the human frame, knee joint, elbow joint &c. The body is the temple of the devi. On the Shri Yantra sandhis are represented by the junction of two lines.

Meaning of Kula

A 'kula' is a Shakti. The foregoing shows that each Shakti in the yantra is some energy of the human organism in its gross, subtle, or causal aspects. 'Akula' (lit. 'not Kula') is Shiva.

"Having abandoned her family of young Kula women, she becomes Shiva, with no qualities, no characteristics, devoid of the form of time." -- Vamakesvara Tantra

"All things the body. The body is the sacrificial ladle. Knowledge is the food." -- Shiva Sutras II, 9-10.

The Weapons of Lalita

Lalita holds five flowery arrows, noose, goad and bow. The noose is attachment (moon). The goad is repulsion (sun). The sugarcane bow is the mind. The flowery arrows are the five sense impressions. When oonsciousness perceives these, the outward directed arrows stop being dry sticks.

These five flowery arrows together with the bow are personified as six Krishnas or Kamadevas. V84 of ch xxiv of Tantrarajatantra states that Lalita assumed a male form as Krishna, and 'by enveloping all women enchanted the whole world'. Each of the six forms is like dawn, with six arms, holding flute, noose, goad, sugarcane bow, flowers, sour milk.

Eroticism in Shri Vidya

The physiology of Shri Vidya postulates macrocosm and microcom as one. From this follows the realisation that the sexual union of man and wanan mirrors the cosmic creation. It is natural that loving sexuality should be seen to have a cosmic status.

Kaulas have been criticised as their works emphasise love and death, but they were always realists. Many tantras establish that the terrifying Kali and the benign Lalita are two sides of the same coin. This coin or currency is called life. Lalita, with her waxing moon, represents creation, and Kalika with her waning moon dissolution. Each is a complete symbol, of high sublimity and loaded with spiritual significance.

The 15 Syllable Mantra

A chart, in Sanskrit, in the Adyar Library edition of Varivasya Rahasya, which deals with the 15 lettered Vidya of Lalita is so useful to an understanding of Shri Vidya and the yantra that we have summarised its contents below.

The Kadi Vidya runs ka e i la hrim: ha sa ka ha la hrim: sa ka la hrim. There is also a secret 16th syllable said to be the quintessence of Lalita.

There vidya, yantra, guru, disciple, goddess are all conceived of as being one. The Shri Yantra is within the wheel of time (Kalacakra), and represents the human body (microcosm), and the universe (macrocosm). These 15 letters are conceived to exist within the meru or spine of a human being, from the base to the top of the head.

The seven (or nine) 'cakras' are strung along this thread of light, as are the different mandals or circles of Shri Yantra. Note that the Lalita Vidya is itself divided into three parts, each represents fire, sun and moon.

Different letters of the alphabet all exist in a subtle form within the spinal cord. Each chakra is presided over by a Yogini whose function is connected with the transmutation of food, which is alchemy of the food factory.

There are 50 petals associated with these six cakras as there are 50 letters of the Sanskrit alphabet. 21600/50 = 432. The cakra of the absolute or semen/ova itself has 1000 letters or petals. Semen is conceived of as residing here because of its alchemical nature as an elixir produced by the synthesis of the forms of food.

These three which are oneness are knower, means of knowledge, object of knowledge. Their union is called samarasa.

The three corners of the central triangle of the Shri Chakra are presided over by three symbolic Nathas. The Fourth Natha, Shiva Himself, is united with Shakti in the centre of the Bindu.

This Bindu, united Shiva Shakti, creates the cosmos. If we observe nature we see that the Shri Cakra (child) comes from the sexual union or samarasa (perfect assimilation) of man (Shiva) and woman (Shakti).

Their samarasa is known as the Fourth, because it appears when all three are present, and also produces or has the three as its powers or saktis.

This Fourth is awareness, the witness, the enjoyer, the measurer, the measuring stick, and the measured, Adinatha, the merulingam, beyond time and space, and therefore outside the Shri Yantra or the cosmos as modification or play of sun, moon and fire. These last three form the body of Lalita.

The three saktis of the Fourth are known as Kamesvari, Vajresi and Bhagamalini, in the symbolism of Shri Vidya.

They are also the saktis Iccha, Jnana and Kriya (Knowledge, Will, Action), and in their aspects as Creator, Maintainer and Destroyer are known as Vama, who vomits forth the universe, Jyesta who maintains, and Raudri who dissolves.

The body of a human being is made up of these three in combination and blending. They are active, passive and reconciling.

The three are also symbolised as three holy mountains known as Kamagiri, Purnagiri, and Jalandhari. The apex of these foothills is the very secret Oddiyana, at the centre of Shri Yantra. The three also represent three symbolic lingas within the human frame.

Conceived of as the human body, and as the Meru or subtle spine, these three places are points of convergence or pilgrimage of the channels of bioenergy connected with the sun and moon. There is a correspondence between these channels in the body, and the luminaries in the heaven.

As the Shri Yantra is Time and Space, all constellations, planets, lunar mansions, are conceived of as being the body of Lalita, Maha Tripura Sundari. It was these three cities that were destroyed by Lord Shiva, and described in the Shiva Mahimna Stotra.

At the confluence of the three rivers of bioenergy are three lingams of Supreme Shiva, resorted to by the wise. One united with the Fourth is liberated. Others are deluded by the Maya or play of the goddess, who, with her three aspects in all is known as Mahamaya Adya, the womb of all.

She deludes by her every process, and has the form of Matrika devi, or goddess of speech and words. The 15 syllables of the vidya are usually disguised in symbolic design or code. The three Hrims are called the three maya granthis or knots of delusion. This Hrim breaks down into Ha for Shiva, Ha for Shakti, and Im for samarasa.

The Fourth (Turiya) also pervades consciousness in its states of waking, dreaming and deep sleep. This is also expressed in the Shiva Sutra.

Meaning of Shri Vidya

The Yogini Hridaya, the second part of the Vamakeshvara Tantra, states that the mantra has several meanings. Some are literal, others traditional, inner, Kaulika, occult and real.

Literal Meaning

The syllables represent Shiva and Shakti. The first part, Ka E I La Hrim, is called Vagbhava, and is Vama Shakti, Brahma, Jnana Shakti, and Eastern Face. The second part, Ha Sa Ka Ha La hrim, is Kamaraja, Jyesta Shakti, Visnu, Iceha Shakti, and Southern Face. The third part, Sa Ka La hrim, is called Shakti, is Raudri Shakti, Rudra, Kriya Shakti and Western Face. The fourth part, the hidden or secret syllable, is mother goddess, Shambhu Natha, the totality of the three shaktis of Knowledge, Will and Action, and the Northern Face or amnaya.

Traditional Meaning

Ka = air, Ha = fire, Sa = water, La = earth, Ha = aether. The vowels are above aether. The 15 syllables are 1 of aether, 2 of air, three of fire, four of water, and five of earth. The three forms of La represent the three Worlds. The five forms of the letter Ha represent sound.

Inner Meaning

The vidya shows oneness of Shiva, Guru, devi and disciple; as it is Shiva in sound form (Shakti) which preserves the line.

Kaula Meaning

The Mother goddess is known as Ganeshi (Lady of Hosts), because of her great nunber of rays. These are the Ganesas of the sixfold Nyasa. Devi has three eyes which are sun, moon, fire. She has three saktis which are Will, Knowledge, Action. She has three gunas which are active, passive, reconciling. These are the nine planets. The 27 naksatras are 10 Knowledge and Action modes, 10 objects of senses, Devi, Deva, three gunas as one, and the four inner causes. The six yoginis have their names beginning Da, Ra, La, Ka, Sa, Ha -- and end in 'akini'. They preside over the physical bases (dhatus) of the body. The 12 sidereal constellations are the 10 vital breaths, the embodied being (jiva), and the Supreme Creator. The 51 pithas correspond to the letters of the alphabet, and are points of confluence one should visit within the body. Each of the three sections of the vidyas represents speech -- in potential, in formation, in manifestation. The Devi is Matrika Shakti.

Breath is Time

This is a fundamental postulate of Shri Vidya and much of the symbolism is based on it. The letters of Sanskrit said to represent the embodiment of Laiita as mantra are 52 in number: 16 vowels and 36 consonants. These, multiplied together, total 576. This number, divided by nine yields 64. The Shri Yantra is said to have 64,000,000 yoginis in the nine sub-mandalas.

Each mandala has a unit of Time associated with it. The basic unit is a breath. One nadika is equal to 24 minutes or 1440 seconds, and each breath is one 360th of this, or four seconds. A human being breathes 21600 times each 24 hours.

A Kali Yuga is 432,000 years of 360 days. A Dvapara Yuga is 864,000 years. A Treta Yuga is 1,296,000 years. A Satya Yuga is 1,728,000 years. The circle of the sidereal zodiac has 12 constellations, each of which has nine parts (navamshas). These 108 (12 x 9) are called Candrakalas.

Each Candrakaia is, itself, a micro-constellation. The number of degrees in the sidereal cakra is 360. The number of minutes is 21600. A conjunction is 21600', a square 5400', an opposition 10800'. Each eternity (Nitya) of the root mantra has 1440 breaths. (See the prayoga of Bhavana Upanishad). This implies that Lalita is 21600, as she is the collectivity of the 15 Nityas.

Lalita's cakra is the grand synthesis of Time, Space, and humankind. Her 36 tattvas are the whole cosmos.

Ritual Accessories (Upachara)

These can be multiplied indefinitely. The chief are scent (earth), incense (air), flame (fire), water, and flowers (aether). They should all be red, or tinged with red. They represent, in their basic form, the five impressions. See Gandharva Tantra.

Devatas of the Leftovers

At the end of the rite Vatuka Natha is in the NE, and takes flame leftovers; Yoginis in the SE take mantra leftovers; Kshetrapala in the SW takes scent and incense leftovers; Ganesa, in the NW, takes mudra leftovers. The aspect of Lalita called Sosika consumes everything that is left. She is worshipped in the NE in a circular pit.

Gayatri

This is the name of a specific kind of mantra used at the four twilights of dawn, midday, dusk and midnight. There are Vedik and Tantrik gayatris. Lalita has her own which is tripurasundaryai vidmahe kameshvaryai dhimahi tanno klinne prachodayat.

Esoteric Meaning of the Vidya

This leads the sadhaka to identify the vidya with moon, sun and fire, as sections of the central or Susunna Nadi, relating to Intellect, Emotions, and Physical Sensations. These have to he brought together for the Fourth to appear. There are 10 fire kalas, 12 sun kalas, and 15 moon kalas. The 16th includes them all.

Sound

The letters of the vidya are Nada, or sound, and the absolute, and end as uttered sound. When charged with the consciousness of the Fourth these mere letters become mantra. Otherwise, words continually delude.

The 16th syllable of the vidya also represents the Fourth. This Fourth is Kamakala. Beyond it is the Ultimate Absolute (Atiturya - beyond the Fourth), and beyond any sort of description.

Lord Ganesha

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This God of knowledge and the remover of obstacles is also the older son of Lord Shiva. Lord Ganesha is also called Vinayak ( knowledgeable ) or Vighneshwer (god to remove obstacles). He is worshipped, or at least remembered, in the beginning of any auspicious performance for blessings and auspiciousness.

He has four hands, elephant's head and a big belly. His vehicle is a tiny mouse. In his hands he carries a rope (to carry devotees to the truth), an axe (to cut devotees' attachments), and a sweet dessert ball -laddoo- (to reward devotees for spiritual activity). His fourth hand's palm is always extended to bless people.

A unique combination of his elephant-like head and a quick moving tiny mouse vehicle represents tremendous wisdom, intellegence, and presence of mind.

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Download Vinayaka Chavithi Pooja Vidhanam Audio MP3 And PDF(Telugu and English)

2009-07-26T06:37:00.000-07:00

HAPPY VINAYAKA CHAVITHI.

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Vinayaka Chavithi Vratha Vidanamu (Telugu)

2009-07-26T06:24:00.000-07:00

Vinayaka Chavithi Vratha Vidanamu(Telugu)

Onam: Carnival of Kerala

2009-07-13T02:54:00.000-07:00

Late August or early September marks some high-spirited celebrations down south. People in the southern Indian coastal state of Kerala go crazy over the state festival of Onam, with ten days of feasting, boat races, song, dance and merriment.

The Origin of Onam

Onam or Thiruonam originated as a joyous annual reminiscence of the golden rule of King Mahabali, a mythical king, who ruled Kerala a very long time ago. It recalls the sacrifice of the great king, his true devotion to God, his human pride and his ultimate redemption. Onam welcomes the spirit of a great king, and assures him that his people are happy and wish him well.

The Legend

Facts and fables blend as Kerala celebrates this royal return, year after year with the festivities of Onam. Legend has it that the gods plotted against Mahabali to end his reign. For this they sent Lord Vishnu to earth in the form of a dwarf Brahmin. [Read the full story] But before being trampled down to the netherworld, Vishnu granted the king's sole wish: To visit his land and people once every year.

The Custom

A flower carpet called 'Pookalam' is laid in front of every house to welcome the advent of the vanquished king, and earthen mounds representing Mahabali and Vishnu are placed in the dung-plastered courtyards. Traditional rituals are performed followed by a lavish feast called 'Sadhya'. Onam also means new clothes for the whole family, sumptuous home-cooked delicacies on plantain leaf and the lingering aroma of the sweet Payasam.

The Spectacle

Spectacular parades of caparisoned elephants, fireworks and the famous Kathakali dance are traditionally associated with Onam. It's also the season of many cultural and sport events and carnivals. All this makes Onam-time a perfect period to visit this coastal state, touted as "Gods Own Country". No wonder the Government of Kerala has declared this time every year as Tourism Week.

The Grand Boat Race

One of the main attractions of Onam, is the 'Vallamkali' or boat races of Karuvatta, Payippad, Aranmula and Kottayam. Hundreds of oarsmen row traditional boats to the rhythm of drums and cymbals. These long graceful Snake Boats called 'Chundans' are named after their exceedingly long hulls and high sterns that resemble the raised hood of a cobra.

Then there are 'Odis', the small and swift raiding crafts adorned with gold tasseled silk umbrellas, the 'Churulans' with their elaborately curled prows and sterns, and the 'Veppus', a kind of cook-boat. This traditional village rivalry on watercrafts reminds one of ancient naval warfare.

Thousands throng the banks to cheer and watch the breathtaking show of muscle power, rowing skills and rapid rhythm. These boats - all pitted against their own kind - rip through the backwaters of Kerala in a tussle of speed.

Onam is For All

Although this festival has its origin in Hindu mythology, Onam is for all people of all class and creed. Hindus, Muslims and Christians, the wealthy and the downtrodden, all celebrate Onam with equal fervor. The secular character of Onam is peculiar to this land where unity had always coexisted with diversity, especially during festivals, when people come together to celebrate life's unlimited joys.

Ganesh Chaturthi

2009-07-13T02:51:00.000-07:00

Ganesha: Lord of Success

Ganesha — the elephant-deity riding a mouse — has become one of the commonest mnemonics for anything associated with Hinduism. This not only suggests the importance of Ganesha, but also shows how popular and pervasive this deity is in the minds of the masses.

The Lord of Success

The son of Shiva and Parvati, Ganesha has an elephantine countenance with a curved trunk and big ears, and a huge pot-bellied body of a human being. He is the Lord of success and destroyer of evils and obstacles. He is also worshipped as the god of education, knowledge, wisdom and wealth. In fact, Ganesha is one of the five prime Hindu deities (Brahma, Vishnu, Shiva and Durga being the other four) whose idolatry is glorified as the panchayatana puja.

Significance of the Ganesha Form

Ganesha's head symbolizes the Atman or the soul, which is the ultimate supreme reality of human existence, and his human body signifies Maya or the earthly existence of human beings. The elephant head denotes wisdom and its trunk represents Om, the sound symbol of cosmic reality. In his upper right hand Ganesha holds a goad, which helps him propel mankind forward on the eternal path and remove obstacles from the way. The noose in Ganesha's left hand is a gentle implement to capture all difficulties.

The broken tusk that Ganesha holds like a pen in his lower right hand is a symbol of sacrifice, which he broke for writing the Mahabharata. The rosary in his other hand suggests that the pursuit of knowledge should be continuous. The laddoo (sweet) he holds in his trunk indicates that one must discover the sweetness of the Atman. His fan-like ears convey that he is all ears to our petition. The snake that runs round his waist represents energy in all forms. And he is humble enough to ride the lowest of creatures, a mouse.

How Ganesha Got His Head

The story of the birth of this zoomorphic deity, as depicted in the Shiva Purana, goes like this: Once goddess Parvati, while bathing, created a boy out of the dirt of her body and assigned him the task of guarding the entrance to her bathroom. When Shiva, her husband returned, he was surprised to find a stranger denying him access, and struck off the boy's head in rage. Parvati broke down in utter grief and to soothe her, Shiva sent out his squad (gana) to fetch the head of any sleeping being who was facing the north. The company found a sleeping elephant and brought back its severed head, which was then attached to the body of the boy. Shiva restored its life and made him the leader (pati) of his troops. Hence his name 'Ganapati'. Shiva also bestowed a boon that people would worship him and invoke his name before undertaking any venture.

However, there's another less popular story of his origin, found in the Brahma Vaivarta Purana: Shiva asked Parvati to observe the punyaka vrata for a year to appease Vishnu in order to have a son. When a son was born to her, all the gods and goddesses assembled to rejoice on its birth. Lord Shani, the son of Surya (Sun-God), was also present but he refused to look at the infant. Perturbed at this behaviour, Parvati asked him the reason, and Shani replied that his looking at baby would harm the newborn. However, on Parvati's insistence when Shani eyed the baby, the child's head was severed instantly. All the gods started to bemoan, whereupon Vishnu hurried to the bank of river Pushpabhadra and brought back the head of a young elephant, and joined it to the baby's body, thus reviving it.

Ganesha, the Destroyer of Pride

Ganesha is also the destroyer of vanity, selfishness and pride. He is the personification of material universe in all its various magnificent manifestations. "All Hindus worship Ganesha regardless of their sectarian belief," says D N Singh in A Study of Hinduism. "He is both the beginning of the religion and the meeting ground for all Hindus."

Ganesh Chaturthi

The devotees of Ganesha are known as 'Ganapatyas', and the festival to celebrate and glorify him is called Ganesh Chaturthi.

Srikrishna Janmastami (Birth of Lord Krishna)

2009-07-13T02:48:00.000-07:00

The birth of Krishna is in itself a transcendental phenomenon that generates awe among the Hindus and overwhelms one and all with its supra mundane happenings.

Mother Earth, unable to bear the burden of sins committed by evil kings and rulers, appealed to Brahma, the Creator for help. Brahma prayed to the Supreme Lord Vishnu, who assured him that he would soon be born on earth to annihilate tyrannical forces.

One such evil force was Kamsa, the ruler of Mathura (in northern India) and his people were utterly terrified of him. On the day Kamsa's sister Devaki was married off to Vasudeva, an akashvani or voice from the sky was heard prophesying that Devaki's 8th son would be the destroyer of Kamsa. The frightened Kamsa immediately unsheathed his sword to kill his sister but Vasudeva intervened and implored Kamsa to spare his bride, and promised to hand over every new born child to him. Kamsa relented but imprisoned both Devaki and her husband Vasudeva.

When Devaki gave birth to her first child, Kamsa came to the prison cell and slaughtered the newborn. In this way, he killed the first six sons of Devaki. Even before her 8th child was born, Devaki and Vasudeva started lamenting its fate and theirs. Then suddenly Lord Vishnu appeared before them and said he himself was coming to rescue them and the people of Mathura. He asked Vasudeva to carry him to the house of his friend, the cowherd chief Nanda in Gokula right after his birth, where Nanda's wife Yashoda had given birth to a daughter.

He was to exchange his boy and bring Yashoda's baby daughter back to the prison. Vishnu assured them that "nothing shall bar your path".

At midnight on ashtami, the divine baby was born in Kamsa's prison. Remembering the divine instructions, Vasudeva clasped the child to his bosom and started for Gokula, but found that his legs were in chains. He jerked his legs and was unfettered! The massive iron-barred doors unlocked and opened up.While crossing river Yamuna, Vasudeva held his baby high over his head. The rain fell in torrents and the river was in spate. But the water made way for Vasudeva and miraculously a five-mouthed snake followed him from behind and provided shelter over the baby.

When Vasudeva reached Gokula, he found the door of Nanda's house open. He exchanged the babies and hurried back to the prison of Kamsa with the baby girl. Early in the morning, all the people at Gokula rejoiced the birth of Nanda's beautiful male child. Vasudeva came back to Mathura and as he entered, the doors of the prison closed themselves.

When Kamsa came to know about the birth, he rushed inside the prison and tried to kill the baby. But this time it skipped from his hand and reaching the sky. She was transformed into the goddess Yogamaya, who told Kamsa: "O foolish! What will you get by killing me? Your nemesis is already born somewhere else."

In his youth Krishna killed Kamsa along with all his cruel associates, liberated his parents from prison, and reinstated Ugrasen as the King of Mathura.

Hindu Indian Festival Of Raksha Bandhan (Rakhi Pournami)

2009-07-13T02:44:00.000-07:00

The chaste bond of love between a brother and a sister is one of the deepest and noblest of human emotions. 'Raksha Bandhan' or 'Rakhi' is a special occasion to celebrate this emotional bonding by tying a holy thread around the wrist. This thread, which pulsates with sisterly love and sublime sentiments, is rightly called the ‘Rakhi’. It means 'a bond of protection', and Raksha Bandhan signifies that the strong must protect the weak from all that’s evil.

The ritual is observed on the full moon day of the Hindu month of Shravan, on which sisters tie the sacred Rakhi string on their brothers' right wrists, and pray for their long life. Rakhis are ideally made of silk with gold and silver threads, beautifully crafted embroidered sequins, and studded with semi precious stones.

The Social Binding

This ritual not only strengthens the bond of love between brothers and sisters, but also transcends the confines of the family. When a Rakhi is tied on the wrists of close friends and neighbors, it underscores the need for a harmonious social life, where every individual co-exist peacefully as brothers and sisters. All members of the community commit to protect each other and the society in such congregational Rakhi Utsavs, popularized by the Nobel laureate Bengali poet Rabindranath Tagore.

The Friendly Knot

It won’t be wrong to say the fashionable friendship band in vogue today is an extension of the Rakhi custom. When a girl feels a friend of the opposite sex has developed a kind of love too strong for her to reciprocate, she sends the guy a Rakhi and turns the relationship into a sisterly one. This is one way of saying, "let’s just be friends", without hurting the other person's soft feelings for her.

The Auspicious Full Moon

In Northern India, Rakhi Purnima is also called Kajri Purnima or Kajri Navami, when wheat or barley is sown, and goddess Bhagwati is worshipped. In Western states, the festival is called Nariyal Purnima or the Coconut Full Moon. In Southern India, Shravan Purnima is an important religious occasion, especially for the Brahmins. Raksha Bandhan is known by various names: Vish Tarak - the destroyer of venom, Punya Pradayak - the bestower of boons, and Pap Nashak - the destroyer of sins.

Rakhi in History

The strong bond represented by Rakhi has resulted in innumerable political ties among kingdoms and princely states. The pages of Indian history testify that the Rajput and Maratha queens have sent Rakhis even to Mughal kings who, despite their differences, have assuaged their Rakhi-sisters by offering help and protection at critical moments and honoured the fraternal bond. Even matrimonial alliances have been established between kingdoms through the exchange of Rakhis. History has it that the great Hindu King Porus refrained from striking Alexander, the Great because the latter’s wife had approached this mighty adversary and tied a Rakhi on his hand, prior to the battle, urging him not to hurt her husband.

Rakhi Myths & Legends

According to one mythological allusion, Rakhi was intended to be the worship of the sea-god Varuna. Hence, offerings of coconut to Varuna, ceremonial bathing and fairs at waterfronts accompany this festival.

There are also myths that describe the ritual as observed by Indrani and Yamuna for their respective brothers Indra and Yama.

Once, Lord Indra stood almost vanquished in a long-drawn battle against the demons. Full of remorse, he sought the advice of Guru Brihaspati, who suggested for his sortie the auspicious day of Shravan Purnima (fullmoon day of the month of Shravan). On that day, Indra's wife and Brihaspati tied a sacred thread on the wrist of Indra, who then attacked the demon with renewed force and routed him.

Thus the Raksha Bhandhan symbolizes all aspects of protection of the good from evil forces. Even in the great epic Mahabharata, we find Krishna advising Yudhishtthir to tie the puissant Rakhi to guard himself against impending evils.

In the ancient Puranik scriptures, it is said that King Bali's stronghold had been the Raakhi. Hence while tying the rakhi this couplet is usually recited:

Yena baddho Balee raajaa daanavendro mahaabalah
tena twaam anubadhnaami rakshe maa chala maa chala

"I am tying a Rakhi on you, like the one on mighty demon king Bali. Be firm, O Rakhi, do not falter."

Why Rakhi?

Rituals like Rakhi, there is no doubt, help ease out various societal strains, induce fellow-feeling, open up channels of expression, give us an opportunity to rework on our role as human beings and, most importantly, bring joy in our mundane lives.

“May all be happy
May all be free from ills
May all behold only the good
May none be in distress.”

This has always been the idea of an ideal Hindu society.

Varalakshmi Vratham

2009-06-04T06:00:00.000-07:00

The Hindu
festival going by the name 'Vara Lakshmi Vratha' is celebrated on the Friday before the full moon in the Tamil Month 'Aadi' which corresponds to the English months of July-August. It is a festival to propitiate the goddess Lakshmi, the consort of Vishnu, one of the Hindu Trinity. Varalakshmi is one who grants boons (Varam).

In Chennai, one of the most popular temples is the Ashtalakshmi Temple in Beasant Nagar. Located on the seashore, the winding steps takes one to the different shrines of Lakshmi one after the other. It is said that Lakshmi will enter the house of anyone who thinks of her and bless them. There are many festivals in the year dedicated to Goddess Lakshmi. Among them, Varalakshmi Vratham is considered very auspicious because it is marked by strict observance of certain practices and austerities. It is also called Varalakshmi Nonbu.

The name Vishnu really means pervading everywhere, and Lakshmi, his consort, is symbolical of the forces found everywhere. Eight forces or energies are recognised and they are known as Sri (Wealth), Bhu (Earth), Sarasvati (Learning), Priti (Love), Kirti (Fame), Santi (Peace), Tushti (Pleasure) and Pushti (Strength). Each one of these forces is called a Lakshmi and all the eight forces are called the Ashta Lakshmis or the eight Lakshmis of the Hindus. As health, wealth and prosperity depend upon the rythmic play of these forces, the worship of Lakshmi is said to be to obtain these three. Hence this festival is observed, invoking the blessings of Lakshmi.

Naga Panchami

2009-06-04T05:59:00.000-07:00

Serpents or Naga Devatas are worshipped on Shravan Shukla Panchami also called as Naga Panchami. According to Hindu Mythology, Serpents are considered divine. People go to temples and snake pits in temples to worship the Nagas. A lot of people fast on the Panchami day and take food only in the evening. By praying the Naga Devatas one is freed from the fear of snakes and serpents and it is also believed to protect us from all evils. The person who performs worship of the serpents on Naga Panchami day should not dig the ground for farming or for any other reason.

Ardhanareeswarar temple is located in Tiruchengode near Erode,Tamilnadu. Ardhanareeswarar (man-woman) manifestation of Shiva, representing the unity of Shiva and Parvati, is enshrined in this revered hill temple. This is an ancient temple (Padal Petra Stalam). The colour of this hill is red and hence the name Tiruchengode (chengode meaning red line).

Sani Pradosham

2009-06-04T05:58:00.000-07:00

ABOUT 56 KM from Chennai, on the Tamil Nadu-Andhra Pradesh border, is a small village called Surutapalli, which houses the only "Sayana Sivan" (sleeping Shiva) called Pallikondeswarar. The temple has an interesting history which is as follows:

Once Indra lost his kingdom and found that only if he consumed the Divine Nectar he could rule. So there was a tug of war between the devas and asuras to obtain this nectar. The Devas and Asuras got together to churn the ocean, using Mandramalai & Vaasuki, the snake. As they continued to churn the ocean, Vaasuki the snake began to tire and started spewing its poison. Siva came and consumed all the poison. Thus Siva became blue up to his throat and is also known by the name "Neelakandan" ( neela-blue colour, kandam-throat).

Goddess Parvati rushed and held his neck so that the poison would not spread to the whole of his body. Shiva then became drowsy and selected a village called Surutapalli (near Chennai), where he is seen sleeping on the lap of Parvathi. This is the only temple that houses Lord Shiva in a sleeping position.

Narada, meanwhile, passed on the message and down came the Devas, Brahma, Vishnu and the Saptarishis, to have darshan. They were promptly stopped by Nandi who asked them all to come after some time, as Shiva was resting. All of them waited. Shiva, when he woke up, was filled with extreme happiness and danced ("Ananda Thandavam"). This day, when the Devas, Brahma, Vishnu, Narada and Saptarishis had Shiva darshan was a Krishnapaksha Trayodasi (Stiravaram, Saturday). This is the Mahapradosham day. Pradhosham, generally, is a significant occasion observed with

About Kurma Jayanthi

2009-06-04T05:56:00.000-07:00

In KURMA Avatar, Lord Vishnu incarnates himself as a tortoise. It is an interesting story involving both the gods (Devtas) and asuras (demons). In the ongoing saga of battle between the gods and asuras, on one occasion the gods suddenly lost all their strength due to a curse by the short-tempered sage Durvasa. The sage had once presented a garland of flowers to Indra,king of gods, who carelessly gave it away to his elephant which trampled it.

The Devtas approached Vishnu for help. Vishnu then asked them to churn the ocean of milk after adding medicines into the ocean. Mt Mandara could be used a the churning stick he said. He requested them to ask them help of Asuras in lifting the mountain in exchange for offer of the share of nectar of immortality that would ensue from the churning. Both the devatas and the asuras churned the ocean using the serpent Vasuki as the rope. At the start, playing a Machiavellian trick, Indra, king of the gods asked the asuras for the head end of vasuki. But asuras suspecting foul play, took the head end, only to be deceived as the poison from Vasuki was slowly weakening them. But as churning was proceeding the mountain was sinking and then Lord Vishnu took the form of the tortoise KURMA and kept the mountain afloat. As soon as the bowl of amrita, the nectar of immortality was out, the asuras grabbed it. Then Lord Vishnu took the form of an apsara, a beautiful maiden, and seduced the asuras into letting her distribute the nectar and also to abide by her order of distribution. As soon as the devatas were served the maiden disappeared thus totally deceiving the asuras and making them totally weak.

Vat Savitri

2009-04-08T07:57:00.000-07:00

VAT SAVITRI : The Worship Of A Sacred Tree

The Savitri lcstival falls on the lull moon day of the month of Jyeshtha, around June. On this day, women fast and worship the Vat tree to pray for the growth and strength of their families, like the sprawling tree which lives for centuries. Newly married women visit a nearby Vat tree and worship it by tying red threads of love around it. They offer flowers and sweets to the tree. When the moon rises full and resplendent on the horizon, special feasts are shared by families.

Almost every woman in India knows the Puranic legend of Savitn, one of the most venerated women of Indian mythology. Savitri was a princess, born by the blessing of the sun godto King Ashwapati. A lustrous woman of great beauty, she was sent to the forest ashmms of sages to look for a suitable bridegroom for herself. Eventually, she met Satyawan, a prince living in the forest because his blind father had been banished from his empire. When Savitri revealed to her parents her determination to marry Satyawan, the court astrologers tried to stop her. They said that the prince's lifeline clearly showed that he would die within a year. Savitri had however, accepted him as her husband and would not be deterred from her resolve. She married him and went to the forest ashram to live with him and his parents.

On the full moon night of Jyeshtha, the couple went into the jungle to collect firewood. As Satyawan rested under a Vattree, Yama, the god of death came to snatch away his life. Savitri, seeing Yama take away her husband's breath, followed, pleading with him to return her husband's life. At eacn milestone, going from earth to heaven, Yama tried to persuade the determined princess to return home and accept the destiny of her husband as unchangeable. In the face of her resolve to conquer what appeared to be insurmountable obstacles, all his efforts were in vain. Then, to persuade her more effectively, he offered her three boons, excluding the life of her dead husband.

Savitri, a woman of great intelligence, couched her requests in such a manner that she got back everything that her family had lost. First, she asked for the lost sight of her blind father-in-law. Next, she asked for their lost empire and prosperity. And finally she asked for worthy progeny. When Yama had granted her the boon of progeny, she reminded him i hal his boon could not be fulfilled without Satyawan. Yama, defeated by her strength and faith, had to surrender the life-force of Salyawan to her, and bless her with an immortal place in the hearts of her people.

To this day, Savitri's power and her tenacity to overcome insurmountable problems remains an inspiration for every woman. She is venerated on the Jyeshtha full moon day which is named after her and the tree under which ibis leuend unfolded.

Rathyatra

2009-04-08T07:56:00.000-07:00

RATHYATRA : The Journey Of Jagannath

The English dictionary lists a word Juggernaut', which has originated from this festival celebrated in the temple town of lasannathpuri in Orissa. In this eastern state where there are more than 10,000 temples dedicated to various deities of the Vaishnava cult, June brings a procession or yatra of the chariot of Ta~annath held in Pnri.

The British, awed by the unstoppable surge of humanity pulling the rath or chariot, coined the term 'Juggernaut', to indicate an irresistable force. During the Rathayatra festival, the idol of Jagannath is taken in procession along the streets of Puri to a specific point, before starting again on the homeward innrnev a few davs later.

Puri is the site of the great Car Festival of Jagannath, the Lord of the Universe. The ropes of the huge chariots are pulled by millions of devotees who also believe that this act bestows salvation upon them.

The Puri Rathyatra is now legendary. An incredible mass of humanity, consisting of both the devout and the curious, converges on this temple town in Orissa. The devout believe that pulling on the rope of the rath assures them of heavenly salvation. Every citizen dresses up and offers sweets to the deity when the rath goes through his home street and aratis are performed along with the singing of devotional songs. Rathayatra is truly a mass celebration because of the thousands of devotees who dance ecstatically in front of the deity as it proceeds from street to street.

Though this festival originated in Orissa, it has become a common sight in cities like Bombay, where in the midst of the heat of June, highly ornamented raths are brought to the beach for a public darshan of the deity by thousands of people before the procession disperses.

Ganga Dussehra

2009-04-08T07:52:00.000-07:00

GANGA DUSSEHRA : River Of Life

The river Ganga holds a uniquely significant place in Indian life and consciousness. It rises at Gangotri, high in the snow-clad Himalayas. Cascading down mighty boulders, it flows into the hot plains of Uttar Pradesh, Bihar and finally meets the waters of the sea in the Bay of Bengal. At Allahabad, the Ganga merges with the river Yamuna and the mythical river Saraswati. The confluence of these rivers, known as Prayag, is considered one of the most sacred spots on earth.

The Ganga, largest of the rivers of India, has been sacred to Hindus from the epic era. She is the mother who washes away all the sins of mankind. The water of the Ganga is worshipped in sealed containers in every home, sprinkled as a benediction of peace, and mven as the last sacrament.

Regarded as a celestial river originating in the heavens, Ganga was gifted to mankind in answer to the great sadhana undertaken by Bhagirath, after whom she is also called Bhagirathi. Bhagirath, a descendant of the Sagara dynasty, prayed for the Ganga to descend onto the parched earth and bring life. But the torrential waters of the Ganga were a mighty and destructive force.

Despite its pollution the Ganga is a symbol of purity. Its water bestows salvation to the dying and new life to the living.

In Hardwar, at the foothills of the Himalayas, where the Ganga reaches the plains, aratis are performed each evening.

Unusual images of Lord Jagannath, his brother Balaram and sister Subhadra who are ceremonially pulled in the grand chariots at Puri.

Brahma and Vishnu asked Shiva to accept the Ganga into his matted locks. Confined in Shiva's hair, Ganga lost the wild force of her flow and became a placid, life-giving river. Many sacred cities are situated along her banks of which Varanasi or Kashi is the most sacred.

In the bright half of Jyeshtha the first 10 days are devoted to worship of the river Ganga. According to Puranic legend Gangavataran or the descent of the Ganga, happened at this time Devotees touch the river water, bathe m it, and take the river clay home to venerate. In Hardwar, Uttar Pradesh, aratis are performed at twilight and a large number of devotees meditate on her serene banks.

India Fairs Festivals : April

2009-04-08T07:51:00.000-07:00

APRIL : CHAITRA - VAISHAKH

The gudi with a swastika-marked pot and silk cloth is a traditional tribute to the vernal sun. Raising a gudi is an act of declaring victory, first initiated by the victorious warriors of the Maratha army under Shivaji.

GUDI PADVA : A New Year Begins In The South

Chaitra is the first month of the Hindu calendar and the very first day of this month begins the new year in Maharashtra, Andhra and parts of Karnataka. This festival is called Gudi Padva or Ugadi.

VASANT NAVARATRI : Nine Days Of Devi Worship

The first day of Chaitra also begins the more quietly celebrated Vasant Navaratri dedicated to the goddess Gauri or Parvati. This is part of the month-long spring rites during which women wear festive garments and gather to share seasonal fruit and sweets.

RAMNAVAMI : The Birthday Of Rama

The ninth day of the bright half of Chaitra is the birthday of Rama. On the Ramnavami day, people sing devotional bhajans in praise of Rama and rock images of him in cradles to celebrate his birth. There are recitations of Tulsi Ramayan, the epic which recounts the story of this great king.

MAHAVIR JAYANTI : The Birth Of The Great Tirthankara

On the 13th day of the bright half of the month of Chaitra, falls the most important festival of the Jains. The birthday of their 24th Tirthankara, Mahavir, is celebrated with solemnity and worship.

HANUMAN JAYANTI : The Birthday Of Hanuman

Later in the month, the full moon of Chaitra brings Hanuman Jayanti, the birthday of Rama's greatest devotee and chief of the monkey army which fought Rama's war with Ravana, the demon king of Lanka.

POORAM : A Procession Of Bejewelled Temple Elephants

At the beginning of April, the people of Kerala begin their search for the best elephants in the state. Each temple in Kerala sends a procession of decorated elephants to Trichur to participate in the Pooram festival.

EASTER SUNDAY : Celebration 0f New Life

During April, Christians the world over celebrate Easter, also a festival of the rejuvenation of life and living.

BAISAKHI : A Time To Dance

Guru Gobind Singh, honoured as the greatest Sikh leader after the founder of the faith, Guru Nanak, was the most dynamic of all the gurus who consolidated Sikhism and gave it the modern form it has today.

RAMZAN ID : Fasting And Feasting

All over the world, Muslims of all sects celebrate Ramzan as the most sacred and holy month in their year. They observe an austere lifestyle of restraint and duty, fasting from sunrise to sunset each day, not even drinking water. Once the moon is sighted over the horizon, their daily fast ends and all-night feasting and merriment is the norm till the new day dawns.

PESAKH : The Passover

Pesakh is the celebration of the escape of the Jews from Egypt under the leadership of Moses and with the guidance of Yahweh. An event which happened almost 3200 years ago lives fresh in the memory of Jews all over the world. On the Pesakh night, the whole family gets together for a meal of homemade bread and the produce of the springtime harvests. The special unleavened bread which is baked on this occasion is called Matzoh.

Buddha Purnima

2009-04-08T07:47:00.000-07:00

BUDDHA PURNIMA : Festival Of Peace

Buddha Purnima, India Fairs & FestivalsThe Bodhi tree in Bodhgaya has stood for centuries as a reminder of the Buddha's attainment of enlightenment. Gaya is a sacred place of pilgrimage for Buddhists. Each year, the tree is venerated and the viharas nearby resound to the chants of Buddhist monks.

The great celebration of the month of Vaishakh falls on the full moon day on which Gautama, the Buddha, was born.

To Buddhists the world over, all full moon days are festive and important. However, the full moon of Vaishakh is the most auspicious of all. Gautama, the Buddha was born in 544 BC in Lumbini, Nepal. Unlike most other religious teachers, he was born into a roval family and surrounded by wealth and material ease. According to Buddhist lore, Mahamaya his mother, often dreamt of white elephants at the time of her pregnancy and thus knew that a divine child of miraculous charisma and destiny would

Then as a young adult Siddharth, the prince born to King Suddhadhana and Queen Mahamaya, undertook a short journey in the course of which he observed the futility of human life. He saw the way a man grew into adulthood passed into old age and then became helpless, sick and feeble before death.

Saddened by the realization that life was a meaningless and hollow passage from one state of being to the next, the prince went into deep meditation under a Bodhi tree near Gaya, until he finally attained enlightenment, once again on the full moon day of Vaishakh. He was then 35 years of age and thereafter became known as Gautama, the Buddha. He gave his first sermon in Sarnath, near the holy city of Varanasi, to his followers who formed a Sangha, also on the Vaishakh Purnima.

A tableux shows the Buddha delivering his first sermon at the deer park in Sarnath, near the holy city of Varanasi.

A golden idol of the Buddha seated in repose, at Bodhgaya. The surrounding images are of odhisatvas. Vesakha or Buddha Purnima, is a festival of lights in many Buddhist countries. In Sri Lanka it is particularly beautiful and picturesque.

The Buddha, who is considered the ninth avatar of Vishnu, reached Nirvana or the extinction of self and freedom from the cycle of rebirth, also on the full moon day of Vaishakh. Therefore Buddha Purnima marks the three major events in the life of this great apostle of peace. Buddhist countries like Japan, Burma and Sri Lanka celebrate this festival with special fervour.

In Sri Lanka it is celebrated like Diwaliwith paper and bamboo stick lanterns twinkling under the night sky. Kheeris shared by families and distributed to the poor. Buddhists free birds from their cages and refrain from eating meat on this day.

May Fairs Festivals : Akshaya Tritiya

2009-04-08T07:45:00.000-07:00

AKSHAYA TRITIYA :

An Auspicious Day

It is well known that Indians believe passionately in the theory of muhurts or auspicious times to perform sacraments, to make major purchases or to begin new ventures. Inspite of modern technology and changing lifeviews, this dedication to auspicious time is a prominent feature of Indian life. Akshaya Tritiya, the third day of the bright half of Vaishakh, is considered one of the four most sacred days of the vear.

The word Akshaya means that which never diminishes - hence beginnings made or valuables bought on this day are considered certain to bring luck and success. All over India people celebrate weddings, plan new business ventures, long journeys and other events on this day. Like Diwali, Dussera and Gudi Padva. Akshava Tritiva is reserved for buying gold, silver and other assets. On this day jewellers keep their shops open well into twilight time to entertain their buyers. Akshaya Tritiya or Akha TeeJ is traditionally the birthday of Parshurama, the sixth incarnation of Vishnu. The Puranas tell how he reclaimed land from the sea along the west coast of India by his valour. Even today Goa and the Konkan are called Parshurama Kshetra. He then settled 96 selected families there, called Shahanavkuli Brahmins, who are said to have created the cultural heritage of this nart of India. In India gold is regarded as the ultimate symbol of wealth and prosperity. Buying gold and jewellery is a popular activity on Akshaya Tritiya, one of the most auspicious days of the year.

The 12 Alwars

2009-03-06T04:42:00.000-08:00

Alwars, who are said to be the Hamsam of Sriman Narayanan, have dedicated their lives towards the Emperumaan and they led their life by praising and doing Mangalasasanam on Sriman Naryanan. These Alwars are 12 in Number and out of which one is Sri Andal, who is a woman.

These Alwars were born in various parts of our country but they were all united in a common subject, ie dedicating their lives and praising the Lord.

Poigai Alwar, Bhoodath Alwar and Pei Alwar are collectively called as "Mudhal Alwars" were found in the same period of time.

Thirumazhisai Alwar, who thought the Perumal as his friend and has sung Mangalasasanam on Perumal.

Thirumangai Alwar, who was a great king in his starting of life but later, changed his life to work for the Perumal and for his bhaktaas.

Thondaradippodi Alwar, who is also named as "Vipra Narayanar" led his life as the slave to the Perumal and worked for the Perumal by dedicating him with Garlands.

Thiruppaan Alwar, who belonged to the Paanar family, praised the Perumal through his beautiful songs and Paasurams.

Periyalwar, is considered as the Mother, Father for Sri Andal and Father-in-Law to Perumal has sung Mangalasasanam on Perumal.

Sri Andal, who is also called as "Soodikkodutha Sudar Kodi" is said to be the daughter (brought up) of Periyalwar has created "Thiruppavai" in which she considers Sriman Naryanan as her husband. She is the only lady alwar.

Nammalwar, who sat below the Tamarind tree without having any food and sleep got Gnana and has sung Mangalasasanam on Perumal and he has worked hard to spread Sri Vaishnavam.

Madhurakavi Alwar, who is said to be the Sishyan (Student) of Nammalwar is also one among 12 Alwars.

Kulasekara Alwar, have a great bhakti towards Sri Ramar have also done Mangalasasanam on the Perumal particularly in Malayala Naatu thriuppathiga.

Read More with Full Details

Shivaratri Fast

2009-02-23T02:00:00.000-08:00

Shivaratri Fast is considered to be the most important fast for the devotees of Lord Shiva. Shiva Purana goes on to say that if a devotee observes Shivaratri Vrata with sincerity, pure devotion and love he is blessed with the divine grace of Lord Shiva. Every year devotees observe Maha Shivaratri fast with devotion and sincerity. Though many go on a diet of fruits and milk, some do not consume even a drop of water all through the day and night of Shivaratri Festival.

Merits of Mahashivratri Vrat

According to Hindu mythology, observance of mahashivratri Vrat with discipline helps a devotee to control the two great natural forces that afflict a man, rajas guna (the quality of passionate activity) and tamas guna (the quality of inertia). When a devotee spends an entire day in the Feet of Lord and worships with sincerity, his motion is controlled and evils like lust, anger and jealousy, born of Rajas are ignored and subdued. Besides, when a devotee observes vigil throughout the night (jaagran) he manages to conquer the evils of Tamas Guna too. It has also been mentioned that when a devotee observes a round of worship every three hours, the Shivaratri Vrata becomes perfect.

Devotees of Lord Shiva believe consider Shivratri fast to be extremely auspicious and rate it equal or more than performing an Ashwamedha Yagna. Some believe that a devotee who observes a Shivaratri Fast with sincerity and utters the name of Lord Shiva with perfect devotion is absolved from all sins. Such a devotee reaches the abode of Lord Shiva and lives there happily. He is also liberated from the cycle of birth and death.

Customs and Traditions of Shivaratri Fast

As a tradition, devotees who are on a strict fast on Shivaratri take bath with the water that is boiled with black sesame seeds to wash away bodily impurities. After putting on fresh new clothes, a devotee visit the nearest Lord Shiva temple to perform the ritual Shiva Linga bath with milk, honey etc. While bathing the Lingam a devotee prays, "O Lord ! I will bathe Thee with water, milk, etc. Do Thou kindly bathe me with the milk of wisdom. Do Thou kindly wash me of all my sins, so that the fire of worldliness which is scorching me may be put out once for all, so that I may be one with Thee-the One alone without a second."

Following the sacred bath, devotee applies haldi-kumkum on the lingum and place a garland of white and pink lotus flowers on it. Bel leaves are also placed at the top of the Lingum. Aarthi and bhajans in praise of Lord Shiva are also sung to invoke his blessings. Devotee also light incense stick and ring temple bell to invoke the blessing of the large-hearted Lord Shiva.

It may be noted that unlike most other festivals, where after performing the Puja of the deity a feast follows, a Shivratri fast continues all through the day and night. Devotees observe an all night vigil while chanting the mantra, "Om Namah Shivaya" and singing devotional hymns and songs. Even during the night, Shiva Lings is given the holy bath every three hours. An offering of fruits is also made to the deity. There is also the tradition to listen to the recital of various legends and stories related to Shivaratri and Lord Shiva and to understand its deeper meanings. It is only in the following morning that a devotee breaks the fast by consuming the prasad offered to Lord Shankar.

Shivaratri Pooja

2009-02-23T01:57:00.000-08:00

Shivaratri Pooja has been given tremendous significance in Hindu mythology. It is said that ritual worship of Lord Shiva on a Shivaratri day pleases Lord Shiva the most. Devotees further believe that by pleasing Lord Shankara on the auspicious Shivaratri day, a person is absolved of past sins and is blessed with Moksha or salvation.

Merits of Shivaratri Puja

According to Shiva Purana, sincere worship of Lord Shiva yields merits including spiritual growth for the devotees. It also provides extensive details on the right way to perform Shivratri Puja.

Shiva Purana further says that performing abhisheka of Shiva Linga with six different dravyas including milk, yoghurt, honey, ghee, sugar and water while chanting Sri Rudram, Chamakam and Dasa Shanthi pleases Lord Shiva the most. According to the mythology, each of these dravya used in the abhisheka blesses a unique quality:

Milk is for the blessing of purity and piousness.

Yogurt is for prosperity and progeny.

Honey is for sweet speech.

Ghee is for victory.

Sugar is for happiness.

Water is for purity.

Besides, worship of Lord Shiva on Shivratri is also considered to be extremely beneficial for women. While, married women pray to Shiva for the well being of their husbands and sons, unmarried women pray for a husband like Shiva, who is considered to be the ideal husband.

Getting Ready for Shivratri Puja

To perform the worship of Lord Shiva on Shivratri, devotees wake up early and take a ritual bath, preferably in the holy waters of river Ganga. This is followed by worship to Sun God, Vishnu and Shiva in accordance with the purification rite observed on all-important Hindu festivals. Devotees then wear fresh new clothes and pay a visit to the nearest Shiva temple. As a tradition, devotees observe a fast on a Shivaratri day. Some do not consume even a drop of water.

Performing Maha Shivaratri Pooja

Following the method prescribed in Shiva Purana, priests perform ritual puja of Shiva Linga every three hours all through the day and night of Shivaratri Festival. During this pooja, chants of Om Namah Shivaya and sounds of bells reverberate in the temple. Following the bath with milk, yoghurt, honey, ghee, sugar and water that helps in the purification of the soul a vermilion paste is applied on the Linga as it represents virtue. These six items form an indispensable part of Shivaratri, be it a simple ceremony at home or grand temple worship

After this, Bilwa leaves, which have to be a stalk with three leaves, is kept on top of the Shivalinga to cool the hot-tempered deity. Ber or jujube fruit is also offered to Lord Shiva, as it is symbolic of longevity and gratification of desires. Some devotees also offer the auspicious betel leaves to Lord Shiva marking satisfaction with worldly pleasures. Garlanding of Linga with flowers and garlands is also a part of the ritual Shivaratri Puja. Devotees also burn incense sticks as is said to yield wealth. Many also light lamps to symbolize attainment of knowledge. It is said that by offering water, hugging the Linga, lighting the diya and incense and ringing the temple bells, devotees call into focus all their senses, making them acutely aware of themselves and the universe to which they belong.

This ritual worship of Lord Shiva continues through the day and night of Shivaratri. Devotees stay awake and spent the night in Shiva temples by chanting ‘Om Namah Shivaya’ and singing hymns and verses in praise of Lord Shankar. Devotees observing vrat on Shivaratri break it only the next morning by partaking prasad offered to Lord Shiva.

SOURCE

Marriage of Shiva and Shakti

2009-02-23T01:55:00.000-08:00

The legend of marriage of Shiva and Shakti is one the most important legends related to the festival of Mahashivaratri. The story tells us how Lord Shiva got married a second time to Shakti, his divine consort. According to legend of Shiva and Shakti, the day Lord Shiva got married to Parvati is celebrated as Shivaratri - the Night of Lord Shiva.

The Legend

Legend goes that once Lord Shiva and his wife Sati or Shakti were returning from sage Agastya’s ashram after listening to Ram Katha or story of Ram. On their way through a forest, Shiva saw Lord Rama searching for his wife Sita who had been kidnapped by Ravana, the King of Lanka. Lord Shiva bowed his head in reverence to Lord Rama. Sati was surprised by Lord Shiva’s behavior and inquired why he was paying obeisance to a mere mortal. Shiva informed Sati that Rama was an incarnation of Lord Vishnu. Sati, however, was not satisfied with the reply and Lord asked her to go and verify the truth for herself.

Using her power to change forms, Sati took the form of Sita appeared before Rama. Lord Rama immediately recognized the true identity of the Goddess and asked, "Devi, why are you alone, where's Shiva?" At this, Sati realized the truth about Lord Ram. But, Sita was like a mother to Lord Shiva and since Sati took the form of Sita her status had changed. From that time, Shiva detached himself from her as a wife. Sati was sad with the change of attitude of Lord Shiva but she stayed on at Mount Kailash, the abode of Lord Shiva.

Later, Sati’s father Daksha organised a yagna, but did not invite Sati or Shiva as he had an altercation with Shiva in the court of Brahma. But, Sati who wanted to attend the Yagna, went even though Lord Shiva did not appreciate the idea. To hre great anguish, Daksha ignored her presence and did not even offer Prasad for Shiva. Sati felt humiliated and was struck with profound grief. She jumped into the yagna fire and immolated herself.

Lord Shiva became extremely furious when he heard the news of Sati’s immolation. Carrying the body of Sati, Shiva began to perform Rudra Tandava or the dance of destruction and wiped out the kingdom of Daksha. Everybody was terrified as Shiva’s Tandava had the power to destroy the entire universe. In order to calm Lord Shiva, Vishnu severed Sati's body into 12 pieces and threw them on earth. It is said that wherever the pieces of Shakti’s body fell, there emerged a Shakti Peetha, including the Kamaroopa Kamakhya in Assam and the Vindhyavasini in UP.

Lord Siva was now alone undertook rigorous penance and retired to the Himalayas. Sati took a re-birth as Parvati in the family of God Himalaya. She performed penance to break Shiva’s meditation and win his attention. It is said that Parvati, who found it hard to break Shiva’s meditation seeked help of Kamadeva - the God of Love and Passion. Kaamadeva asked Parvati to dance in front of Shiva. When Parvati danced, Kaamadeva shot his arrow of passion at Shiva breaking his penance. Shiva became extremely infuriated and opening his third eye that reduced Kaamadeva to ashes. It was only after Kamadeva’s wife Rati’s pleading that Lord Shiva agreed to revive Kaamadeva.

Later, Parvati undertook severe penance to win over Shiva. Through her devotion and persuasion by sages devas, Parvati, also known as Uma, was finally able to lure Shiva into marriage and away from asceticism. Their marriage was solemnized a day before Amavasya in the month of Phalgun. This day of union of God Shiva and Parvati is celebrated as Mahashivratri every year.

Another Version of the Legend

According to another version of the legend, Goddess Parvati performed tapas and prayers on the auspicious moonless night of Shivaratri to ward off any evil that may befall her husband. Since then, womenfolk began the custom of praying for the well being of their husbands and sons on Shivaratri day. Unmarried women pray for a husband like Shiva, who is considered to be the ideal husband.

MAHA SHIVRATHRI

2009-02-23T01:54:00.000-08:00

On the 14th day of the dark half of Magh the great night of Shiva is celebrated. On this day the devotees of Shiva observe fast.

Once a hunter set out for a hunt. He came near a pond, and for the purpose of hunting he climbed a “bel” tree (sacred to Shiva). Sitting on a branch he waited for game. But since the leaves obstructed his vision, he began to pluck a few leaves, which by chance fell on a Shiva Linga (“pindi”), which happened to be under that tree. Then a herd of deer came to drink water. The hunter took aim at a hind (female deer). But as she noticed the movement of the hunter, she cried out, “Please, wait a moment, before you shoot let me go home and meet my young ones for the last time. Afterwards you may take my life at your pleasure.”

The hunter gave the hind permission to go home, and re-mained sitting on the tree waiting for her to return. Waiting the whole night he was forced to observe fast. On the Shiva Linga he had inadvertently offered the “bel” leaves. With his mouth he uttered the name of Shiva, thus he fulfilled the conditions needed for the observance of the Maha Shiva Ratra vow. So without knowing how, his heart was changed and he was filled with sentiments of mercy.

Before dawn the mother deer came back with the entire herd. “Now you may take my life at your pleasure,” she said. Seeing the hind’s honesty the hunter’s heart was further softened, and he completely gave up his thought of killing the hind. Shankar was so pleased that immediately making all of them sit in a plane he took them to heaven. Both the hind and the hunter can be seen at night in the sky among the stars in the constellation of Orion (“Mrugshirsh nakshatra”).

Shiva the “Great God”

“It is probable that, long before the arrival of the Aryans, the ‘great god’ (‘Mahadeva’ or ‘Maheshvara’) was wor-shipped in India.” Mount Kailas in the Himalayas is the abode of Shiva. “The Ganges came down from the heavens because Shiva bore on the matted locks of his head the forceful impact of her falling torrents.”

“He creates and destroys, he sustains the world, he at times obscures by his power of illusion (maya), or offers grace to the suffering world. These are the fivefold activities of Siva, symbolised by the five faces of the god (Pancanana). He sees the past, the present and the future by means of his three eyes (Trilocana). To save the earth, he drank the poison and his throat became dark-blue (Nilakantha). A moon’s crescent round or above his central eye (Candrasekhara), clad like an ascetic with a tiger-skin, he holds a trident (Pinaka) in his hand; he rides the bull Nandi. Some of his images represent him as a four-armed person-age, two of the hands holding a battle-axe (khadga) and a deer, the two other hands in poses signifying assurance of safety and liberality; in some other representations, he carries a bow, a thunderbolt, an axe, a skull-capped staff, a drum.”

Shiva’s family is composed of his wife Uma (Sakti) and their two sons Ganesh and Kartikeya (Subrahmanya). Their respective mounts are the bull, the lion, the mouse and the peacock.

Male and Female

“In the full figure of Siva the male and female principles are united, and he himself is said to be half man and half woman. The emblem under which he particularly delights to be worshipped is the lingam or phallus, which is always erect. Lingam and yoni (the female organ) represent the totality of his nature and the totality of all created exist-ence.”

“Despite the fact that he (Siva) was later to inspire the tender love among his devotees, he remains a mysterium tremendum et fascinosum: he terrifies and he fascinates. Unlike Vishnu and his incarnations there is little that is human about him; he transcends humanity, and the vio-lence of the contradictions that he subsumes into himself gives him a sublimity and a mystery that no purely anthro-pomorphic figure could evoke. The Saktas of a later time sought to realize in themselves the perfect union of the male and female principles in the one by combining the strictest control of the senses with the sexual act itself. A man and a woman, representing Siva and his Sakti, would be in close embrace but with the senses under such perfect control that no seminal discharge took place. Thus, it was claimed, the complete fusion of the male and female principles of Purusha and Prakrti, was realized in the One and indivis-ible Siva who, though ever chaste. In this close embrace which imitates the inseparable unity of Siva and Sakti, there is no distinction between liberation and creativity, between moksha and samsara, because the opposites are felt to have been transcended. The close union of the sexes is thus the most perfect representation in the sansaric world of the divine transcendence of all oppo-sites.”

Shiva Linga

The stone in its spherical form untouched by the sculptor, is the form nearest to the formless. And the sexual union of male and female is the farthest the human mind can reach to express the creative action of God. This action, as God Himself, remains a mystery to man. All that man can do is to look at nature and see how a new being comes into existence. Since nature is the work of God, it is logical to conclude that both the male and the female principles must be found in God Himself, the sexes being only a manifestation of God’s nature. At the level of symbolism, the Shiva Linga or the stone with the semi-spherical top, makes a positive contribution in man’s effort to express the Divine Mystery. Nilakantha

The demons and the celestials agreed to churn the ocean of milk. Mount Sumeru was the churning staff, the snake Vasuki the churning rope. They wanted to get ambrosia. But when they were about to get the desired nectar, poison came from the mouth of the snake. Frightened the gods and the demons ran away. They had recourse to Shiva, the Great God. Shiva out of compassion swal-lowed the deadly poison, which remained as a blue stain on his throat. Hence the name Nilakantha. Saved from the danger the Devas and Asuras resumed churning the ocean and shared the ambrosia that was obtained.

Holy Bath in Brahma Sarover in Kurukshetra during Surya Grahan

2009-02-08T22:27:00.001-08:00

Millions of Hindus take a holy dip the famous Brahma Sarover at Kurukshetra in Haryana on the Surya Grahan or solar eclipse day. The Brahma Sarover located here is a highly sacred ‘Tirth’ and it is believed that Lord Brahma began the creation process from here. Lord Krishna discussed the Bhagavad Gita with Arjuna on the battle field of Kurukshetra and the greatest battle in epic Mahabharata also took place here.

It is widely believed that to bath in the in Brahma Sarover in Kurukshetra is equal to performing the famous Ashwa Medha Yajna or Yagam mentioned in several Hindu scriptures. During the Surya Grahan period it is a mela like atmosphere in Kurukshetra. It is also said that all the holy waters in the rivers mentioned in the Hindu scriptures flow to the Brahma Sarover Tirth during solar eclipse.

It must be also noted that during the famous 18-day Kurukshetra battle fought in the Mahabharata, on the fourteenth day of the battle a total solar eclipse takes place, which helps Arjuna to kill Jayadratha. This happened with the blessing of Lord Krishna.

Story of Surya Grahan and Chandra Grahanam in Hindu Religion

2009-02-08T22:26:00.000-08:00

Surya Grahan, solar eclipse, is widely mentioned in the Holy Scriptures of Hinduism. There is also an interesting myth regarding the occurrence of Surya Grahan. It happened during the Samdura Manthan (churning of ocean) episode in the Puranas. Rahu (Demon) and Mohini, an incarnation of Lord Vishnu, are the main characters in the incident.

The Amrit (elixir) that was obtained from churning the ocean was cunningly stolen by Ausras (Demons). Lord Vishnu took the form of Mohini, a beautiful damsel, to win back the Amrit. She achieved her mission by enamoring the Asuras, they fell for her beauty and handed over the Amrit to her.

Mohini returned to the Devas and started distributing it. Devas sat in a line and mohini gave a portion to each one of them. Rahu, an Asura, who found out that they were tricked took the form a Deva and sat in the line between Chandra (Moon God) and Surya (Sun God).

When Mohini approached Rahu, Chandra and Surya realized that Rahu was not one among them and soon identified him as an Asura. Mohini soon severed the head of Rahu which flew into the sky. Rahu’s, depicted in the form of a Snake head occasionally, continued to live and decided to avenge Surya and Chandra.

Thus periodically Rahu engages in a war with Surya and Chandra. The Chandra Grahan (Lunar eclipse) and Surya Grahan (Solar eclipse) takes place when Rahu gobbles up Moon and Sun respectively. Surya and Chandra then fights to free themselves.

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Holy Dip at Brahma Sarovar in Kurukshetra on Surya Grahan Day

source : http://www.hindu-blog.com

Chandra Grahan Time – Lunar Eclipse February 2009 Timings

2009-02-08T22:24:00.000-08:00

There is a Penumbral Lunar Eclipse, Chandra Grahan, on February 09, 2009. The Eclipse will be visible in India, Malaysia, Singapore, Bangladesh, Indonesia, Australia and New Zealand. The eclipse will be visible at moonrise in Gulf countries, along the western coast of India and Eastern Europe. In Australia and New Zealand the lunar eclipse will begin on the midnight of February 09, 2009 and end early morning of February 10, 2009. The eclipse will be visible at moon setting along the pacific coast of United States of America. It is not visible along the Atlantic Coast.

In penumbral eclipse there will be a partial shadow of earth on the moon. It is a sort of partial eclipse.

Here are the timings of the lunar eclipse around the world on February 9, 2009 as per local timings:

India

Delhi – From 18:09 to 22:08
Mid Eclipse will be at 20:08 (local time)

UAE

Dubai – From 16:39 to 20:38
Mid Eclipse will be at 18:38 (local time)

Hong Kong

Victoria – From 20:39 to 00:38
Mid Eclipse will be at 22:38 (local time)

Nepal

Khatmandu – From 18:09 to 22:08
Mid Eclipse will be at 20:08 (local time)

Indonesia

Jakarta – From 20:39 to 00:38
Mid Eclipse will be at 22:38 (local time)

Malaysia

Kuala Lumpur – From 19:39 to 23:38
Mid Eclipse will be at 21:38 (local time)

Singapore

Singapore – From 20:39 to 00:38
Mid Eclipse will be at 22:38 (local time)

Thailand

Bangkok – From 19:39 to 23:38
Mid Eclipse will be at 21:38 (local time)

Australia

Adelaide – From 22:09 to 02:08
Mid Eclipse will be at 00:08 (local time)

Brisbane, Melbourne and Sydney – From 22:39 to 02:38
Mid Eclipse will be at 00:38 (local time)

New Zealand

Christchurch – From 00:39 to 04:38 on February 10
Mid Eclipse will be at 02:38 (local time)

United States

In most of the United States the eclipse will be at moon setting and it is not visible along the Atlantic Coast.

Chicago – From 06:39 to 10:38
Mid Eclipse will be at 08:38 (local time)

Image Courtesy NASA (click on the image for a larger view)

Image courtsey NASA

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Story of Eclipse in Hindu Religion

Chandra Grahan in India on February 9 – Place and Timings of February 2009 Lunar Eclipse

2009-02-08T22:21:00.001-08:00

Chandra Grahan, which according to NASA is a penumbral (partial) lunar eclipse, will be visible on February 9, 2009 in India. In penumbral eclipse there will be a partial shadow of earth on the moon. The Eclipse will be visible at Moonrise along the western coast of India in cities like Ahmedabad, Bangalore, Mumbai, Cochin, Trivandrum, Pune and Chennai. Partial lunar eclipse will be visible in Kolkata, Patna, Hyderabad, Bhubaneshwar, Lucknow, Delhi, Shimla, Bhopal and Srinagar.

The timing of the Penumbral eclipse according to NASA in all places in India is given from 18:09 to 22:08. Middle Eclipse will be at 20:08.

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Chandra Grahan in February 2009 – Chandragrahan – Lunar Eclipse

2009-02-08T22:21:00.000-08:00

A penumbral lunar eclipse, Chandra Grahan, will be visible on February 9, 2009 in India. According to NASA, it will be visible in Asia, Eastern Europe, Australia, Parts of Africa and parts of North America. There are a total of four lunar eclipses in 2009 and the Chandra Grahan on February 9, 2009 is the deepest in this year and will be visible to the naked eye as dusky shading in the northern half of the Moon.

Western part of India and South India will see the Chandra Grahan at moonrise. North India and Eastern parts of India will have a great view of the eclipse. The eclipse is also visible in Thailand, Indonesia, Malaysia, Singapore and Sri Lanka. It is visible at moonrise in Gulf countries like UAE, Bahrain, Oman, and Qatar.

The following map shows the details view of the Chandra Grahan around the world:

Image Courtesy NASA (click on the image for a larger view)

A Chandra Grahan Surya (Sun), Bhumi (Earth) and Chandra (Moon) are in a single line with Bhumi in the middle. If this occurs, Chandra does not receive light from Surya because it is in the shadow of Bhumi, and thus Chandra becomes invisible.

A fast (Upvaas) is observed by certain communities in Hindu religion during Chandra Grahan. The fast begins about 9 hours before the beginning of Chandra Grahan.

People also take a bath in cold water and chant mantras dedicated to Lord Vishnu or Shiva like the Ashtakshara Mantra or Mrityunjaya Mantra. This is done whenever Surya and Chandra are under the influence of Rahu.

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Chandra Grahan February 2009 Timings around the world

VISHNU SAHASRANAMA STOTRAMS IN DEVANAGARI

2009-02-03T22:58:00.000-08:00