FOUR NOBLE TRUTHS
1. Existence of Sorrow
2. Cause of Sorrow
3. Cessation of Sorrow
4. Way which leads to the cessation of Sorrow
FIVE PRECEPTS
1. Abstain from killing
2. Abstain from stealing
3. Abstain from adultery
4. Abstain from lying
5. Abstain from liquor
EIGHT FOLD PATH
1. Right Understanding (free from superstition and delusion)
2. Right Thought (high and worthy of the intelligent)
3. Right Speech (kindly, open and truthful)
4. Right Actions (peaceful, honest and pure)
5. Right Livelihood (not bringing hurt or danger to living beings)
6. Right Effort (in self-training and in self-control)
7. Right Mindfulness (active watchful mind)
8. Right Concentration (in deep meditation on the realities of life)
ACTS OF MERIT
1. Give charity to the deserving
2. Observe the percepts of morality
3. Cultivate and develop good thoughts
4. Render service and attend on others
5. Honour and nurse parents and elders
6. Give a share of ur merits to others
7. Accept the merits that others give u
8. Hear the doctrine of righteousness
9. Preach the doctrine of righteousness
10. Rectify ur faults
THE FIRST SERMON at Sarnath
• He who recognizes the existence of suffering, its cause, its remedy and its cessation, has fathomed the Four Noble Truths. He will walk in the right path.
• Right views will be the torch to light his way. Right aims will be his guide. Right words will be his dwelling-place on the road. His gait will be straight, for it is the right behaviour. His refreshments will be the right way of earning his livelihood. Right efforts will be his steps; Right thoughts his breath; and peace will follow in his footprints.
• Whatsoever is originated will be dissolved again. All worry about the self is vain; the ego is like mirage and all the tribulations that touch it will pass away. They will vanish like the nightmare when the sleeper awakes.
• He who has awakened, is freed from fear, he has become Buddha; he knows the vanity of all his cares, his ambitions, and also of his pains
• Happy is he who has overcome all selfishness; happy is he who has attained peace and happy is he who has found the truth.
• Truth is noble and sweet; truth can deliver u from the evil. There is no saviour in the world except the truth.
• Have confidence in truth, although u may not able to comprehend it, although u may suppose its sweetness to be bitter, although u may shrink from it at first. Trust in Truth.
• Lead a holy life for the extinction of suffering.
MEDITATIONS
There are five meditations;
1. The first is meditation of love, in which u must so adjust ur heart, that u long for the weal and welfare of all beings, including the happiness of ur enemies.
2. The second is the meditation of pity, in which u think of all beings in distress, vividly representing their sorrows and anxieties in ur imagination so as to arouse a deep compassion for them in ur soul.
3. The third is the meditation of joy, in which u think of the prosperity of others and rejoice at the rejoicings.
4. The fourth is the meditation on impurity, in which u consider the evil consequences of corruption, the effects of sin and diseases. How trival often the pleasure of the moment and how fatal its consequences.
5. The fifth is the meditation on serenity, in which u rise about love and hate, tyranny and oppression, wealth and want, and regard ur own fate with impartial calmness and perfect tranquility.
FOUR DHYANAS
1. The first is seclusion, in which u must free ur mind from sensuality.
2. The second is a tranquility of mind full of joy and gladness.
3. The third is taking delight in things spiritual.
4. The fourth is a state of perfect purity and peace, in which mind is above all gladness and grief. Be sober and abandon wrong practices which serve only to stultify ur mind.
Four means for dominating of spirit over matter
1. Prevent bad qualities from arising.
2. Put away bad qualities which has arisen.
3. Produce goodness that does not yet come to existence.
4. Search with sincerity and persevere in ur search. In the end, u will find the truth.
Tirumalanath
tirumalanath.neelaiagari@gmail.com
Sunday, October 19, 2008
Sri Ramakrishna
Sri Ramakrishna was born on Feb 18, 1836 in
Sayings of Sri Ramakrishna:
- The tree laden with fruits always bends low. If u wish to be great, be lowly and meek.
- Be not a traitor to
- One can ascend to the top of a house by means of a ladder or a bamboo or a staircase or a rope or a lift; so too, diverse are the ways of approaching God and each religion in the world shows one of the ways.
- He who has faith has all, and he who lacks it lacks all.
- As one thinks, so does one become.
- Truthfulness is the Tapasya (austerity) for the dark (present) age.
- Knowledge leads to unity; ignorance to diversity.
- Long must u struggle in the water before u learn to swim; similarly, many a struggle must u pass through before u can hope to swim on the ocean of Divine Bliss.
- Pray to Him in any way u will. He is sure to hear u, for He hears even the footfall of an ant.
- Remain always strong and steadfast in
- When the fruit grows out of the flower, the petals drop off themselves. So, when the divinity in u increases, the weaknesses of
- God is in all men, but all men are not God, that is the reason why they suffer.
- A truly religious man should think that other religions also are paths leading to truth. We should always maintain an attitude of respect towards other religion.
- Indulgence in futile talks and criticism concerning others only distracts the mind and make one forgetful of the contemplation of the self or God.
- God looks at the working of one’s mind. He does not take into account what in particular a person is doing, or where he is lying. He recognizes the motive alone.
- He wants Him finds Him. Go and verify it in
- The darkness of centuries is dispersed as soon as a light is brought into a room. The accumulated sins of countless lives vanish by a single glance of God.
- It is the nature of a child to soil itself with dirt and mud, but the mother does not allow it to remain dirty always. Similarly, it is the nature of the man to commit sin, doubly sure is that the Lord devises methods for his redemption.
- Because you cannot find God in the days of your ignorance, say not that there is no God.
- In whatever name or form u worship God, u will realize Him.
- First gain God and then gain Wealth.
- That knowledge which purifies the mind and heart alone is true knowledge.
- The nearer u come to God, the less u r disposed to questioning and reasoning.
- The sacred books tell us only the way to God, i.e, of the means for the realization of God. That way being known, the next step is to work one’s way to the goal. Realization is the goal.
- The soul that has tasted the sweetness of Divine bliss finds no happiness in the vulgar pleasures of the world.
- The spiritually-minded belong to a caste of their own, beyond all social conventions.
- A boat may stay in water, but water should not stay in the boat. An aspirant may live in the world, but the world should not live within him.
- So long as the heart of man is directed towards God, he cannot be lost in the ocean of worldliness.
- Forgiveness is the true nature of the ascetic.
- The companionship of the holy and the wise is one of the main elements of spiritual progress.
- Knowingly or unknowingly, consciously or unconsciously, in whatever state of mind, a man utters God’s name, he acquires the merit of such utterances.
- Be not like the frog in the well. The frog in the well knows nothing bigger and grander than its well. So are all bigots. They do not see anything better than their own creed.
- Eat to your satisfaction in the day, but let your meal at night be light and small in quantity.
- Disease is the tax which the soul pays for the use of the body, as the tenant pays house-rent for the use of the house.
tirumalanath.neelaiagari@gmail.com
Extract from the books published by Ramakrishna Math. For more information, knowledge and spiritual guidance, visit Sri Ramakrishna math in
Why Celebrate Hindu Festivals and Sacred days
A Hindu is a peculiar person. He does everything in a religious manner. He eats religiously; he sleeps religiously; he rises in the morning religiously; he does good things religiously; and he also does bad things religiously.
Religion has three aspects: Philosophy, mythology and rituals.
• Philosophy deals with the ultimate questions of life like the existence of God, nature of man, creation of this world, the goal of the life as also the path that leads to it.
• Mythology tries to bring these ideas from the dizzy heights of metaphysics down to the ordinary level of understanding of the common folk through myths and stories, dialogues, and even examples from day to day life.
• Philosophy and Mythology caters rather to the brain than the bosom. Here comes the role of rituals. Though designed to reflect the basic philosophy of life, they also help to release the energies and emotions through constructive channels, since they are action-oriented.
The Hindu festivals and Sacred days are a very important, even an integral, part of the Hindu religion, especially its ritual system. To understand and appreciate the spirit behind the observance of these festivals and scared days, a basic knowledge of the concept of the four purusarthas (end of human life) is necessary. The purusarthas are: dharma (righteousness), artha (wealth), Kama (fleshly desires) and moksa (liberation from the transmigratory existence)
The great sages, who evolved this system, conceded the existence and the need to fulfill the natural instincts of a human being towards the pleasures of the ‘the here and the now’. Intuiting the power of these instincts, if unbridled, to create chaos and conflict in the society, they tried to regulate them through dharma, an iron framework of a code of righteous conduct that would regulate these instincts, and yet allow them to be satisfied too. Controlling these instincts through dharma and by following further disciplines prescribed by it, a human being can gradually transcend them, thus rising to higher spiritual aspirations. It is at this juncture that the concept of moksa appeals to the heart as also the spiritual disciplines needed for the same voluntarily undertaken.
The Hindu festivals and sacred days, with their twin aspects of vratas and utsavas, are designed exactly for this purpose of achieving the metamorphosis of the human being from the mundane to the supramundane levels.
Vratas and Utsavas
‘Vrata’ (religious vow) – set of rules and discipline with which one voluntarily binds oneself over a particular period of time, during which period he undertakes the performance of certain rituals in order to propitiate the deity and secure from it what he wants. The whole process is undertaken with a sankalpa or religious resolve, on a auspicious day and time, fixed as per dictates of the Hindu religious almanacs.
‘Utsava’ means a joyous festive occasion which buoys up the spirits of the participants. Almost every Vrata is followed by an Utsava, thus offsetting its rigours and bringing joy and happiness to everyone.
Classification of Vratas
First Classification
Kayika-vrata – physical austerity like fasting
Vacika-varata – speaking the truth and reciting the scriptures
Manasa-vrata – controlling the mind by controlling the passions and prejudices that arises
All the above three disciplines are almost always present in every Vrata.
Second Classification – based on time.
Third Classification – based on deity (God)
Fourth Classification – based on the performer like women, married people and so on
Who is eligible?
Anyone who has faith in it and wishes to perform it as per the rules. During the period of the observance of a Vrata, one should keep in himself clean and pure, observe celibacy, speak the truth, practice forbearance, avoid non-vegetarian foods and scrupulously perform all the rituals connected with it.
How many Vratas
The total number of vratas and utsavas listed by the largest of the published works – Caturvargacintamani of Hemadri (13th Century) – comes to about 700.
Extracts from the book “Hindu Festivals and Sacred Days” by Swami Harshananda, Sri Ramakrishna Math, Bangalore. For more information, doubts and spiritual guidance, visit Sri Ramakrishna Math in your place or mail to rkmblr@vsnl.net or visit www.sriramakrishnamath.org
Tirumalanath
tirumalanath.neelaiagari@gmail.com
For more information/queries, contact ur nearest Ramakrishna Math or Visit https://www.sriramakrishnamath.org
Religion has three aspects: Philosophy, mythology and rituals.
• Philosophy deals with the ultimate questions of life like the existence of God, nature of man, creation of this world, the goal of the life as also the path that leads to it.
• Mythology tries to bring these ideas from the dizzy heights of metaphysics down to the ordinary level of understanding of the common folk through myths and stories, dialogues, and even examples from day to day life.
• Philosophy and Mythology caters rather to the brain than the bosom. Here comes the role of rituals. Though designed to reflect the basic philosophy of life, they also help to release the energies and emotions through constructive channels, since they are action-oriented.
The Hindu festivals and Sacred days are a very important, even an integral, part of the Hindu religion, especially its ritual system. To understand and appreciate the spirit behind the observance of these festivals and scared days, a basic knowledge of the concept of the four purusarthas (end of human life) is necessary. The purusarthas are: dharma (righteousness), artha (wealth), Kama (fleshly desires) and moksa (liberation from the transmigratory existence)
The great sages, who evolved this system, conceded the existence and the need to fulfill the natural instincts of a human being towards the pleasures of the ‘the here and the now’. Intuiting the power of these instincts, if unbridled, to create chaos and conflict in the society, they tried to regulate them through dharma, an iron framework of a code of righteous conduct that would regulate these instincts, and yet allow them to be satisfied too. Controlling these instincts through dharma and by following further disciplines prescribed by it, a human being can gradually transcend them, thus rising to higher spiritual aspirations. It is at this juncture that the concept of moksa appeals to the heart as also the spiritual disciplines needed for the same voluntarily undertaken.
The Hindu festivals and sacred days, with their twin aspects of vratas and utsavas, are designed exactly for this purpose of achieving the metamorphosis of the human being from the mundane to the supramundane levels.
Vratas and Utsavas
‘Vrata’ (religious vow) – set of rules and discipline with which one voluntarily binds oneself over a particular period of time, during which period he undertakes the performance of certain rituals in order to propitiate the deity and secure from it what he wants. The whole process is undertaken with a sankalpa or religious resolve, on a auspicious day and time, fixed as per dictates of the Hindu religious almanacs.
‘Utsava’ means a joyous festive occasion which buoys up the spirits of the participants. Almost every Vrata is followed by an Utsava, thus offsetting its rigours and bringing joy and happiness to everyone.
Classification of Vratas
First Classification
Kayika-vrata – physical austerity like fasting
Vacika-varata – speaking the truth and reciting the scriptures
Manasa-vrata – controlling the mind by controlling the passions and prejudices that arises
All the above three disciplines are almost always present in every Vrata.
Second Classification – based on time.
Third Classification – based on deity (God)
Fourth Classification – based on the performer like women, married people and so on
Who is eligible?
Anyone who has faith in it and wishes to perform it as per the rules. During the period of the observance of a Vrata, one should keep in himself clean and pure, observe celibacy, speak the truth, practice forbearance, avoid non-vegetarian foods and scrupulously perform all the rituals connected with it.
How many Vratas
The total number of vratas and utsavas listed by the largest of the published works – Caturvargacintamani of Hemadri (13th Century) – comes to about 700.
Extracts from the book “Hindu Festivals and Sacred Days” by Swami Harshananda, Sri Ramakrishna Math, Bangalore. For more information, doubts and spiritual guidance, visit Sri Ramakrishna Math in your place or mail to rkmblr@vsnl.net or visit www.sriramakrishnamath.org
Tirumalanath
tirumalanath.neelaiagari@gmail.com
For more information/queries, contact ur nearest Ramakrishna Math or Visit https://www.sriramakrishnamath.org
Days in Hindu lunar calendar
Each month may be ending with amavasya (new moon day) or with purnimanta (full moon day). Each month is again divided into two fornights: sukla or suddha paksa (bright fortnight) and krsna or bahula paksa (dark fortnight).
The days are mentioned in the numerical order as follows:
• 1st day - prathama or pratipad
• 2nd day - dvitiya
• 3rd day - trtiya
• 4th day - caturthi
• 5th day - pancami
• 6th day - sasthi
• 7th day - saptami
• 8th day - astami
• 9th day - navami
• 10th day – dasami
• 11th day – ekadasi
• 12th day – dvadasi
• 13th day – trayodasi
• 14th day – caturdasi
• 15th day – pancadasi
tirumalanath
tirumalanath.neelaiagari@gmail.com
The days are mentioned in the numerical order as follows:
• 1st day - prathama or pratipad
• 2nd day - dvitiya
• 3rd day - trtiya
• 4th day - caturthi
• 5th day - pancami
• 6th day - sasthi
• 7th day - saptami
• 8th day - astami
• 9th day - navami
• 10th day – dasami
• 11th day – ekadasi
• 12th day – dvadasi
• 13th day – trayodasi
• 14th day – caturdasi
• 15th day – pancadasi
tirumalanath
tirumalanath.neelaiagari@gmail.com
Twelve months of Hindu lunar calendar
• Caitra – (March-April)
• Vaisaka - (April – May)
• Jyestha – (May – June)
• Asadha – (June – July)
• Sravana – (July – August)
• Bhadrapada – (August – September)
• Asvina – (September – October)
• Karttika – (October – November)
• Margasirsa – (November – December)
• Pusya – (December – January)
• Magha – (January – February)
• Phalguna – (February – March)
tirumalanath
tirumalanath.neelaiagari@gmail.com
• Vaisaka - (April – May)
• Jyestha – (May – June)
• Asadha – (June – July)
• Sravana – (July – August)
• Bhadrapada – (August – September)
• Asvina – (September – October)
• Karttika – (October – November)
• Margasirsa – (November – December)
• Pusya – (December – January)
• Magha – (January – February)
• Phalguna – (February – March)
tirumalanath
tirumalanath.neelaiagari@gmail.com
Why so many gods and goddesses in Hinduism?
What is called ‘Hinduism’ in the present day could not be destroyed as no invader or foreigner or practicing Hindu could explore Hinduism in depth. Its roots are embedded in mysterious sources. Hinduism is supposed to be ‘apauruseya’, i.e., of impersonal origin and therefore it is devoid of errors of instrument and cognition. Even if the three authorities namely, the Upanisads, the Brahmasutras and the Bhagavadgita did not exist, that could have hardly done any harm to Hinduism.
Many people ask, ‘What is the need to have so many gods in religion? Are they personifications of nature or conceptual symbols? According to the scholars, gods represent forces of nature.
• Agni represents Fire
• Vayu represents Wind
• Indra represents thunderbolt
• Soma represents plants and liquor and so on.
Hinduism has not turned its back on Vedic beliefs. On the contrary, it is the continuation of Vedic tradition. Veda in its embryonic state had all the characteristics which developed in course of time. Towards the end of the Vedic age, i.e., towards the end of 5th century B.C., there appeared the Upanisads. Without giving up the Vedic modes of thought, the texts revealed a sort of philosophy which established the relation between Atman and Brahman. Towards the end of the Upanisadic period, popular Hinduism comes out in bold relief. Here we see religion fighting against some tendencies, open to some tendencies and making the Upanisadic ideas more popular.
The peculiar characteristic of Hinduism is that it does not easily lend itself to be fitted into any rigid pattern or framework. Unlike the other great religions of the world, it does not have one founder, one scripture or even one way of life. It is precisely due to this reason that it is sometimes dubbed, not as a religion, but only as a way of life or just a culture.
An unbiased, if not reverent, study of the Hindu gods and goddesses can convince anyone of the rich symbology they represent. Contemplating on them with a proper understanding of their symbolical significance will help us to be raised to more profound levels of spiritual experience. The subject matter is abstruse and literature meager. Hence it has often been an uphill task to bring out sensible and acceptable interpretation from a medley of information available on it.
Philosophical thinking in Hinduism has risen to sublime heights in the Upanisads, the Bhagavadgita and the Brahma Sutras. However, these great works and the thinkers following in their footsteps recognized the limitation of the average human mind and its emotional needs. That is why they wisely provided for various kinds of Upasana (meditations and modes of worship) to suit the different tastes and needs of the different people.
Tirumalanath
tirumalanath.neelaiagari@gmail.com
For more information/queries, contact ur nearest Ramakrishna Math or Visit https://www.sriramakrishnamath.org
Many people ask, ‘What is the need to have so many gods in religion? Are they personifications of nature or conceptual symbols? According to the scholars, gods represent forces of nature.
• Agni represents Fire
• Vayu represents Wind
• Indra represents thunderbolt
• Soma represents plants and liquor and so on.
Hinduism has not turned its back on Vedic beliefs. On the contrary, it is the continuation of Vedic tradition. Veda in its embryonic state had all the characteristics which developed in course of time. Towards the end of the Vedic age, i.e., towards the end of 5th century B.C., there appeared the Upanisads. Without giving up the Vedic modes of thought, the texts revealed a sort of philosophy which established the relation between Atman and Brahman. Towards the end of the Upanisadic period, popular Hinduism comes out in bold relief. Here we see religion fighting against some tendencies, open to some tendencies and making the Upanisadic ideas more popular.
The peculiar characteristic of Hinduism is that it does not easily lend itself to be fitted into any rigid pattern or framework. Unlike the other great religions of the world, it does not have one founder, one scripture or even one way of life. It is precisely due to this reason that it is sometimes dubbed, not as a religion, but only as a way of life or just a culture.
An unbiased, if not reverent, study of the Hindu gods and goddesses can convince anyone of the rich symbology they represent. Contemplating on them with a proper understanding of their symbolical significance will help us to be raised to more profound levels of spiritual experience. The subject matter is abstruse and literature meager. Hence it has often been an uphill task to bring out sensible and acceptable interpretation from a medley of information available on it.
Philosophical thinking in Hinduism has risen to sublime heights in the Upanisads, the Bhagavadgita and the Brahma Sutras. However, these great works and the thinkers following in their footsteps recognized the limitation of the average human mind and its emotional needs. That is why they wisely provided for various kinds of Upasana (meditations and modes of worship) to suit the different tastes and needs of the different people.
Tirumalanath
tirumalanath.neelaiagari@gmail.com
For more information/queries, contact ur nearest Ramakrishna Math or Visit https://www.sriramakrishnamath.org
THE VEDIC GODS
The Rgveda Samhita forms the basic scripture of Hinduism and tradition accords it the highest place. This great book is full of hymns, Suktas as they are called, which attain supreme heights of poetical beauty and philosophical acumen, a rare combination indeed.
The Vedic gods are usually enumerated as thirty three: eight Vasus, eleven Rudras, twelve Adityas, Indra and Prajapati. These gods are assigned to the three regions of the earth (Prthvi), the heavens (Dyaus) and the intermediary space (Antariksa). Apart from these gods, we also find some objects and qualities like faith, emotions like anger, and aspects of nature like dawn, deified and described.
The important of these deities in alphabetical order:
• Adityas: The Adityas represent a group of deities. They are six in the Rgveda, eight in Brahmanas and twelve in Satapatha Brahmana. The Adityas can be described as the personifications of laws that rule the universe and the human society. They regulate the relationship of human beings among themselves and with the forces of nature. The twelve Adityas are: Mitra (the friend), Varuna (one who encompasses and binds), Aryaman (the destroyer of foes), Daksa (the skilful), Bhaga (the giver), Amsa (the liberal), Tvastr (the shaper), Savitr (the vivifier), Pusan (the nourisher), Sakra (the mighty), Vivasvat (the resplendent) and Visnu (the pervader). These twelve Adityas are linked with the aspects of the sun spread over the twelve months and hence described as the twelve spokes of the wheel of time.
• Agni – A maximum number of hymns are devoted to describing and praising Agni as the religion at the time of Rgveda was mainly sacrificial. He is all-knowing and all-powerful and all-merciful. The image of Agni in temples represents him as an old man with a red body. He has two heads, a big belly and six eyes, seven arms in which he holds objects like the spoon, ladle, fan etc., seven tongues, four horns and three legs. He has braided hair, wears red garment and also the sacred thread. He is attended on either side by his two consorts, Svaha and Svadha. The smoke is his banner and ram, his vehicle.
• Asvins – These are twin deities, always described or praised together. Some say that they represent the earth and the sky, there are others who opine that they stand for night and day or the moon and the sun. They represent the semidarkness before dawn. They pervade this world with moisture and light. Described as eternally young and handsome, they are the youngest of the gods. They can grant boons like children, food, wealth, health and protection from enemies.
• Indra – is the chief deity in the Rgveda, is armed with the thunderbolt (Vajrayudha) and riding in a chariot. Being a war-lord, he became a symbol of the royal power. Warriors worshipped him before going to the battle field.
• Rudra and Rudras – is the god who howls or roars. He is terrible, tall and well-built. He looks fierce and is armed with terrible weapons and is always merciful to humanity. Sometimes a group of minor deities called the Rudras are also mentioned. They are eleven in number and actually represent the principles of life (Prana) - ten vital breaths and the mind.
• Soma – is the presiding deity of the soma creeper who juice is often used in sacrifices as offering and also as drink. He cures the mortals of their diseases, gives them joy and leads them to immortal blissful world. He rules over the mind and activates speech and makes ordinary mortals Rsis and wise sages.
• Surya – is extremely brilliant and rides in an exquisitely beautiful chariot drawn by seven horses. He gives light, produces day and night, gives power and strength to the living beings, makes them active and destroys their laziness and diseases.
• Varuna – is the lord of oceans, water and aquatic animals. He is depicted as riding on a crocodile. In two of his arms he holds the serpent and the noose (pasa). Sometimes he is pictured as riding in a chariot drawn by seven swans and holding the lotus, the noose, the conch and a vessel of gems in the four hands. There is an umbrella over his head.
• Vasus – are a class of deities, eight in number, chiefly known as attendants of Indra. They are personifications of nature and natural phenomena. The eight Vasus are: Dhara (earth), Anal (the fire), Ap (the waters), Anila (the wind), Dhruva (the polestar), Soma (the moon), Prabhasa (the dawn) and Pratyusa (the light).
• Vayu – god of wind. It is he who is the basis of all living here. He is described as blue in color and as holding a fan and a flag in two hands and the other two hands showing the Abhaya and Varada Mudras (indicating protection and granting gifts).
• Visvedevas – These deities are the protectors of Rta, the moral law. They destroy the enemies of their devotees, protect the good, give auspicious abodes and control like kings. They are ten in number: Vasu (dwelling place), Satya (truth), Kratu (will), Daksa (skill), Kala (time), Kama (desire), Dhrti (forbearance), Kuru (the ancestor of the Kurus), Madravas (cry of joy). These deities are said to be fond of funeral offerings.
• Yama – is one who restrains, who curbs, and who controls. He was the first of men to die and to depart to the celestial world. He is the god of the dead and so the spirits of the departed dwell with him. He has two very fierce dogs, with four eyes and wide nostrils, which guard the path of the departed souls leading to Yama’s kingdom. He is the god of death and the judge, meeting out rewards and punishments to the souls of the dead brought to him. He is green in color, wears red garments, has a mighty mace and noose and rides a he-buffalo. He is ably assisted by Citragupta, the recorder.
Tirumalanath
tirumalanath.neelaiagari@gmail.com
For more information/queries, contact ur nearest Ramakrishna Math or Visit https://www.sriramakrishnamath.org
The Vedic gods are usually enumerated as thirty three: eight Vasus, eleven Rudras, twelve Adityas, Indra and Prajapati. These gods are assigned to the three regions of the earth (Prthvi), the heavens (Dyaus) and the intermediary space (Antariksa). Apart from these gods, we also find some objects and qualities like faith, emotions like anger, and aspects of nature like dawn, deified and described.
The important of these deities in alphabetical order:
• Adityas: The Adityas represent a group of deities. They are six in the Rgveda, eight in Brahmanas and twelve in Satapatha Brahmana. The Adityas can be described as the personifications of laws that rule the universe and the human society. They regulate the relationship of human beings among themselves and with the forces of nature. The twelve Adityas are: Mitra (the friend), Varuna (one who encompasses and binds), Aryaman (the destroyer of foes), Daksa (the skilful), Bhaga (the giver), Amsa (the liberal), Tvastr (the shaper), Savitr (the vivifier), Pusan (the nourisher), Sakra (the mighty), Vivasvat (the resplendent) and Visnu (the pervader). These twelve Adityas are linked with the aspects of the sun spread over the twelve months and hence described as the twelve spokes of the wheel of time.
• Agni – A maximum number of hymns are devoted to describing and praising Agni as the religion at the time of Rgveda was mainly sacrificial. He is all-knowing and all-powerful and all-merciful. The image of Agni in temples represents him as an old man with a red body. He has two heads, a big belly and six eyes, seven arms in which he holds objects like the spoon, ladle, fan etc., seven tongues, four horns and three legs. He has braided hair, wears red garment and also the sacred thread. He is attended on either side by his two consorts, Svaha and Svadha. The smoke is his banner and ram, his vehicle.
• Asvins – These are twin deities, always described or praised together. Some say that they represent the earth and the sky, there are others who opine that they stand for night and day or the moon and the sun. They represent the semidarkness before dawn. They pervade this world with moisture and light. Described as eternally young and handsome, they are the youngest of the gods. They can grant boons like children, food, wealth, health and protection from enemies.
• Indra – is the chief deity in the Rgveda, is armed with the thunderbolt (Vajrayudha) and riding in a chariot. Being a war-lord, he became a symbol of the royal power. Warriors worshipped him before going to the battle field.
• Rudra and Rudras – is the god who howls or roars. He is terrible, tall and well-built. He looks fierce and is armed with terrible weapons and is always merciful to humanity. Sometimes a group of minor deities called the Rudras are also mentioned. They are eleven in number and actually represent the principles of life (Prana) - ten vital breaths and the mind.
• Soma – is the presiding deity of the soma creeper who juice is often used in sacrifices as offering and also as drink. He cures the mortals of their diseases, gives them joy and leads them to immortal blissful world. He rules over the mind and activates speech and makes ordinary mortals Rsis and wise sages.
• Surya – is extremely brilliant and rides in an exquisitely beautiful chariot drawn by seven horses. He gives light, produces day and night, gives power and strength to the living beings, makes them active and destroys their laziness and diseases.
• Varuna – is the lord of oceans, water and aquatic animals. He is depicted as riding on a crocodile. In two of his arms he holds the serpent and the noose (pasa). Sometimes he is pictured as riding in a chariot drawn by seven swans and holding the lotus, the noose, the conch and a vessel of gems in the four hands. There is an umbrella over his head.
• Vasus – are a class of deities, eight in number, chiefly known as attendants of Indra. They are personifications of nature and natural phenomena. The eight Vasus are: Dhara (earth), Anal (the fire), Ap (the waters), Anila (the wind), Dhruva (the polestar), Soma (the moon), Prabhasa (the dawn) and Pratyusa (the light).
• Vayu – god of wind. It is he who is the basis of all living here. He is described as blue in color and as holding a fan and a flag in two hands and the other two hands showing the Abhaya and Varada Mudras (indicating protection and granting gifts).
• Visvedevas – These deities are the protectors of Rta, the moral law. They destroy the enemies of their devotees, protect the good, give auspicious abodes and control like kings. They are ten in number: Vasu (dwelling place), Satya (truth), Kratu (will), Daksa (skill), Kala (time), Kama (desire), Dhrti (forbearance), Kuru (the ancestor of the Kurus), Madravas (cry of joy). These deities are said to be fond of funeral offerings.
• Yama – is one who restrains, who curbs, and who controls. He was the first of men to die and to depart to the celestial world. He is the god of the dead and so the spirits of the departed dwell with him. He has two very fierce dogs, with four eyes and wide nostrils, which guard the path of the departed souls leading to Yama’s kingdom. He is the god of death and the judge, meeting out rewards and punishments to the souls of the dead brought to him. He is green in color, wears red garments, has a mighty mace and noose and rides a he-buffalo. He is ably assisted by Citragupta, the recorder.
Tirumalanath
tirumalanath.neelaiagari@gmail.com
For more information/queries, contact ur nearest Ramakrishna Math or Visit https://www.sriramakrishnamath.org
NAVAGRAHAS
People all over the world have believed in the influence of the planets on humans. Logically speaking the creation of the planets precedes that of the living beings. Hence, some sort of cause and effect relation must exist.
The Navagrahas or the nine planets are regarded by the Hindus as of the greatest astrologicl significance and are believed to influence the life of the individual as also the course of history.
As per the traditional list, the nine planets are
1. Ravi or Surya (sun)
2. Soma or Candra (moon)
3. Mangala
4. Kuja or Angaraka (mars)
5. Budha (mercury)
6. Brhaspati or Guru (Jupiter)
7. Sukra (venus)
8. Sani (Saturn)
9. Rahu and Ketu
The seven days of the week have derived their names from the first seven planets. Rahu and Ketu are not planets but ascending and descending nodes of the moon. Sometimes Ketu is depicted as the personification of comets and meteors.
Sani, Rahu and Ketu are considered inauspicious, even positively maleficent and responsible for children’s diseases. Hence they need to be propitiated.
The nine planets are invariably found in almost every temple in South India. In many North Indian temples, they are depicted on the lintels of doors, to protect the temple and all those who enter it. They may also be housed in a separate Mandapa or atleast a platform where the images of these nine Grahas are installed in such a way that no two of them will face each other. It is sometimes stated that the images of the planets are set up in the temples in the order in which they are in zodiacal circle at the time of construction of the temple.
• The image of Surya must always be placed in the centre of the planets, facing east, with the other Grahas fixed round him, each in a specified direction. He has two hands, holding a lotus in each. His chariot has one wheel, is drawn by seven horses and has Aruna (diety of the dawn) as the charioteer.
• Soma or Candra has only a face and two hands but no body. He is shown holding white lotuses in his two hands. He rides on a two or three wheeled chariot drawn by ten horses.
• Mangala or Kuja has four hands, carrying the weapons mace and javelin in two, showing the Varada and Abhaya Mudras with the other two. He rides on a ram.
• Budha also has four hands, three of them wielding the weapons sword, shield and mace. The last hand shows the Varadamudra. He rides on a lion or a chariot drawn by four horses.
• Brhaspati, being the Guru, is shown holding a book and a rosary in his two hands. His chariot is golden and is driven by eight horses.
• Sukra is also seated in a golden chariot drawn by eight horses or in a silver one drawn by ten horses. He has two hands holding a Nidhi (treasure) and a book. Sometimes he is shown with four hands holding the staff, rosary and waterpot, the fourth exhibiting the Baradamudra.
• Sani rides in an iron chariot drawn by eight horses. He is more often shown as riding on a vulture. A buffalo also may be his mount. He holds the arrow, bow and javelin in three of his hands, the last hand being in the Varada Mudra.
• Rahu is usually described as having only a face and Ketu is depicted like a serpent’s tail. Sometimes, Rahu may be shown riding a black lion or as seated on a Simhasana (throne) or in a silver chariot drawn by eight horses. He may have two hands, the right hand carrying a woolen blanket and a book, the left hand being shown empty. If four hands are shown, they can carry sword, shield and lance, the fourth one being in Varadamudra. Ketu has an ugly face and rides on a vulture. In his two arms he exhibits a mace and the Varadamudra or Abhayamudra.
• All the Grahas have crowns and ear-rings. The eight grahas round the Sun always facing him.
Tirumalanath
tirumalanath.neelaiagari@gmail.com
For more information/queries, contact ur nearest Ramakrishna Math or Visit https://www.sriramakrishnamath.org
The Navagrahas or the nine planets are regarded by the Hindus as of the greatest astrologicl significance and are believed to influence the life of the individual as also the course of history.
As per the traditional list, the nine planets are
1. Ravi or Surya (sun)
2. Soma or Candra (moon)
3. Mangala
4. Kuja or Angaraka (mars)
5. Budha (mercury)
6. Brhaspati or Guru (Jupiter)
7. Sukra (venus)
8. Sani (Saturn)
9. Rahu and Ketu
The seven days of the week have derived their names from the first seven planets. Rahu and Ketu are not planets but ascending and descending nodes of the moon. Sometimes Ketu is depicted as the personification of comets and meteors.
Sani, Rahu and Ketu are considered inauspicious, even positively maleficent and responsible for children’s diseases. Hence they need to be propitiated.
The nine planets are invariably found in almost every temple in South India. In many North Indian temples, they are depicted on the lintels of doors, to protect the temple and all those who enter it. They may also be housed in a separate Mandapa or atleast a platform where the images of these nine Grahas are installed in such a way that no two of them will face each other. It is sometimes stated that the images of the planets are set up in the temples in the order in which they are in zodiacal circle at the time of construction of the temple.
• The image of Surya must always be placed in the centre of the planets, facing east, with the other Grahas fixed round him, each in a specified direction. He has two hands, holding a lotus in each. His chariot has one wheel, is drawn by seven horses and has Aruna (diety of the dawn) as the charioteer.
• Soma or Candra has only a face and two hands but no body. He is shown holding white lotuses in his two hands. He rides on a two or three wheeled chariot drawn by ten horses.
• Mangala or Kuja has four hands, carrying the weapons mace and javelin in two, showing the Varada and Abhaya Mudras with the other two. He rides on a ram.
• Budha also has four hands, three of them wielding the weapons sword, shield and mace. The last hand shows the Varadamudra. He rides on a lion or a chariot drawn by four horses.
• Brhaspati, being the Guru, is shown holding a book and a rosary in his two hands. His chariot is golden and is driven by eight horses.
• Sukra is also seated in a golden chariot drawn by eight horses or in a silver one drawn by ten horses. He has two hands holding a Nidhi (treasure) and a book. Sometimes he is shown with four hands holding the staff, rosary and waterpot, the fourth exhibiting the Baradamudra.
• Sani rides in an iron chariot drawn by eight horses. He is more often shown as riding on a vulture. A buffalo also may be his mount. He holds the arrow, bow and javelin in three of his hands, the last hand being in the Varada Mudra.
• Rahu is usually described as having only a face and Ketu is depicted like a serpent’s tail. Sometimes, Rahu may be shown riding a black lion or as seated on a Simhasana (throne) or in a silver chariot drawn by eight horses. He may have two hands, the right hand carrying a woolen blanket and a book, the left hand being shown empty. If four hands are shown, they can carry sword, shield and lance, the fourth one being in Varadamudra. Ketu has an ugly face and rides on a vulture. In his two arms he exhibits a mace and the Varadamudra or Abhayamudra.
• All the Grahas have crowns and ear-rings. The eight grahas round the Sun always facing him.
Tirumalanath
tirumalanath.neelaiagari@gmail.com
For more information/queries, contact ur nearest Ramakrishna Math or Visit https://www.sriramakrishnamath.org
HINDU GODS AND GODDESSES
What is called ‘Hinduism’ in the present day could not be destroyed as no invader or foreigner or practicing Hindu could explore Hinduism in depth. Its roots are embedded in mysterious sources. Hinduism is supposed to be ‘apauruseya’, i.e, of impersonal origin and therefore it is devoid of errors of instrument and cognition. Even if the three authorities namely, the Upanisads, the Brahmasutras and the Bhagavadgita did not exist, that could have hardly done any harm to Hinduism.
Many people ask, ‘What is the need to have so many gods in religion? Are they personifications of nature or conceptual symbols? According to the scholars, gods represent forces of nature.
• Agni represents Fire
• Vayu represents Wind
• Indra represents thunderbolt
• Soma represents plants and liquor
Hinduism has not turned its back on Vedic beliefs. On the contrary, it is the continuation of Vedic tradition. Veda in its embryonic state had all the characterstics which developed in course of time. Towards the end of the Vedic age, i.e., towards the end of 5th century B.C., there appeared the Upanisads. Without giving up the Vedic modes of thought, the texts revealed a sort of phillosophica which established the relation between Atman and Brahman. Towards the end of the Upanisadic period, popular Hinduism comes out in bold relief. Here we see religion fighting against some tendencies, open to some tendencies and making the Upanisadic ideas more popular.
The peculiar characterstic of Hinduism is that it does not easily lend itself to be fitted into any rigid pattern or framework. Unlike the other great religions of the world, it does not have one founder, one scripture or even one way of life. It is precisely due to this reason that it is sometimes dubbed, not as a religion, but only as a way of life or just a culture.
An unbiased, if not reverent, study of the Hindu gods and goddesses can convince anyone of the rich symbology they represent. Contemplating on them with a proper understanding of their symbolical significance will help us to be raised to more profound levels of spiritual experience. The subject matter is abstruse and literature meager. Hence it has often been an uphill task to bring out sensible and acceptable interpretation from a medley of information available on it.
Tirumalanath
tirumalanath.neelaiagari@gmail.com
For more information/queries, contact ur nearest Ramakrishna Math or Visit https://www.sriramakrishnamath.org
Many people ask, ‘What is the need to have so many gods in religion? Are they personifications of nature or conceptual symbols? According to the scholars, gods represent forces of nature.
• Agni represents Fire
• Vayu represents Wind
• Indra represents thunderbolt
• Soma represents plants and liquor
Hinduism has not turned its back on Vedic beliefs. On the contrary, it is the continuation of Vedic tradition. Veda in its embryonic state had all the characterstics which developed in course of time. Towards the end of the Vedic age, i.e., towards the end of 5th century B.C., there appeared the Upanisads. Without giving up the Vedic modes of thought, the texts revealed a sort of phillosophica which established the relation between Atman and Brahman. Towards the end of the Upanisadic period, popular Hinduism comes out in bold relief. Here we see religion fighting against some tendencies, open to some tendencies and making the Upanisadic ideas more popular.
The peculiar characterstic of Hinduism is that it does not easily lend itself to be fitted into any rigid pattern or framework. Unlike the other great religions of the world, it does not have one founder, one scripture or even one way of life. It is precisely due to this reason that it is sometimes dubbed, not as a religion, but only as a way of life or just a culture.
An unbiased, if not reverent, study of the Hindu gods and goddesses can convince anyone of the rich symbology they represent. Contemplating on them with a proper understanding of their symbolical significance will help us to be raised to more profound levels of spiritual experience. The subject matter is abstruse and literature meager. Hence it has often been an uphill task to bring out sensible and acceptable interpretation from a medley of information available on it.
Tirumalanath
tirumalanath.neelaiagari@gmail.com
For more information/queries, contact ur nearest Ramakrishna Math or Visit https://www.sriramakrishnamath.org
GODS IN HINDUISM
• The three main cult deities – the Trinity consisting of Brahma, Vishnu and Siva, along with their consorts, form the first aspect.
• The minor deities like Ganesha and Kumara, form the second aspect. Though these deities also described as the facets of God, their position is usually inferior to that of Trinity.
• The Lokapalas (protectors of the world) also called as Dikpalas (protectors of the cardinal directions) like Indra, Varuna, Agni and other compromise the third aspect.
• They are many number of village deities and demigods who can be regarded either as very limited manifestations of the Supreme God or as forces of nature or as human beings who by virtue of some special merit and power are elevated to godhood in course of time, after their death.
Tirumalanath
tirumalanath.neelaiagari@gmail.com
For more information/queries, contact ur nearest Ramakrishna Math or Visit https://www.sriramakrishnamath.org
• The minor deities like Ganesha and Kumara, form the second aspect. Though these deities also described as the facets of God, their position is usually inferior to that of Trinity.
• The Lokapalas (protectors of the world) also called as Dikpalas (protectors of the cardinal directions) like Indra, Varuna, Agni and other compromise the third aspect.
• They are many number of village deities and demigods who can be regarded either as very limited manifestations of the Supreme God or as forces of nature or as human beings who by virtue of some special merit and power are elevated to godhood in course of time, after their death.
Tirumalanath
tirumalanath.neelaiagari@gmail.com
For more information/queries, contact ur nearest Ramakrishna Math or Visit https://www.sriramakrishnamath.org
AVATARAS (INCARNATIONS) OF LORD VISNU
Lord Visnu whose duty is to preserve the world, often incarnates himself to establish the Dharma and to preserve the socio-ethical order. The ten incarnations of lord Visnu:
• In the Matsyavatara (Fish-incarnation), the Lord is said to have saved Manu (the progenitor of mankind) and the Saptarsis (the seven sages, mind-born sons of Brahma) along with their wives during the deluge. The worlds was repopulated through them later on.
• Lord Visnu incarnated himself as the Kurma (the Tortoise) in order to support the mount Mandara which started sinking during the churning of the ocean (Samudramathana). The gods and the demons had jointly undertaken this adventure to et Amrta (nectar) from the ocean.
• The Varahavatara (Boar-incarnation) in which the Lord killed the demon Hiranyaksa and lifted the earth out of the flood waters in which it had been submerged. This may be a symbolic representation of the extrication of the world from the deluge of sin by the power of the Supreme Being.
• Narasimha (Man-lion incarnation) appeared to save Prahlada, the great devotee of Visnu was being severely tortured by his father, demon Hiranyakasipu (who was a non-believer in the existence of God). Narasimha emerging out of the pillar killed Hiranyakasipu. Narasimha is especially the embodiment of valour which is a divine attribute and hence worshipped by rulers and warriors. His Mantra is said to be very powerful, capable of destroying enemies and evils.
• When Bali the grandson of Prahlada conquered the three worlds, Indra was deprived of his heavenly kingdom. Lord Visnu incarnated as Vaman (the Dwarf), a young Brahmana boy and approached Bali who was known for his munificence, for a gift of land that could be covered by three steps. With the first and the second he covered the earth and heaven and with the third, he pushed down Bali to the netherworld.
These five Avataras have been referred to in the various sections of the Vedas. The next five incarnations are in the human form.
• Parasurama (Rama with the battle-axe) is the sixth Avatara. Born as the son of the sage-couple, Jamadagni and Renuka, he exterminated the tyrannical among the Ksattriyas led by Kartavirya, who were oppressing the people.
• Sri Rama, one of the two most popular incarnation of the Lord Visnu, comes next. He typifies the ideal man. His story, the Ramayana has now become an immortal epic. His name is known as the ‘Taraka-mantra’, the Mantra that takes one across the ocean of transmigration.
• Balarama, the elder brother of Sri Krsna, is the eight incarnation. His many adventures include the slaying of the ape Dvivida and the demon Dhenuka, shaking the ramparts of Hastinavati (the capital city of Pandavas) and dragging the river Yamuna out of its course.
• Buddha, considered as avatara, seem to be disappear from the list only after the 15th century. Buddha as we all know, brought the most tremendous religious movement, refusing all superstitions and brought the most gigantic spiritual wave.
• Sri Krsna, the ninth incarnation of Lord Visnu is, perhaps, the most popular, so much so, that he is considered Purnavatara (the incarnation in toto) and all other deities are regarded as his manifestations. To a Hindu, he is the supreme statesman, warrior, hero, philosopher and teacher.
• The tenth Avatara Kalki, is yet to come. He will descend upon the earth at the earth of the present age (Kali Yuga). Riding on the back of white horse, with a drawn sword, he will destroy the enemies of Dharma and re-establish it in all its glory.
Tirumalanath
tirumalanath.neelaiagari@gmail.com
For more information/queries, contact ur nearest Ramakrishna Math or Visit https://www.sriramakrishnamath.org
• In the Matsyavatara (Fish-incarnation), the Lord is said to have saved Manu (the progenitor of mankind) and the Saptarsis (the seven sages, mind-born sons of Brahma) along with their wives during the deluge. The worlds was repopulated through them later on.
• Lord Visnu incarnated himself as the Kurma (the Tortoise) in order to support the mount Mandara which started sinking during the churning of the ocean (Samudramathana). The gods and the demons had jointly undertaken this adventure to et Amrta (nectar) from the ocean.
• The Varahavatara (Boar-incarnation) in which the Lord killed the demon Hiranyaksa and lifted the earth out of the flood waters in which it had been submerged. This may be a symbolic representation of the extrication of the world from the deluge of sin by the power of the Supreme Being.
• Narasimha (Man-lion incarnation) appeared to save Prahlada, the great devotee of Visnu was being severely tortured by his father, demon Hiranyakasipu (who was a non-believer in the existence of God). Narasimha emerging out of the pillar killed Hiranyakasipu. Narasimha is especially the embodiment of valour which is a divine attribute and hence worshipped by rulers and warriors. His Mantra is said to be very powerful, capable of destroying enemies and evils.
• When Bali the grandson of Prahlada conquered the three worlds, Indra was deprived of his heavenly kingdom. Lord Visnu incarnated as Vaman (the Dwarf), a young Brahmana boy and approached Bali who was known for his munificence, for a gift of land that could be covered by three steps. With the first and the second he covered the earth and heaven and with the third, he pushed down Bali to the netherworld.
These five Avataras have been referred to in the various sections of the Vedas. The next five incarnations are in the human form.
• Parasurama (Rama with the battle-axe) is the sixth Avatara. Born as the son of the sage-couple, Jamadagni and Renuka, he exterminated the tyrannical among the Ksattriyas led by Kartavirya, who were oppressing the people.
• Sri Rama, one of the two most popular incarnation of the Lord Visnu, comes next. He typifies the ideal man. His story, the Ramayana has now become an immortal epic. His name is known as the ‘Taraka-mantra’, the Mantra that takes one across the ocean of transmigration.
• Balarama, the elder brother of Sri Krsna, is the eight incarnation. His many adventures include the slaying of the ape Dvivida and the demon Dhenuka, shaking the ramparts of Hastinavati (the capital city of Pandavas) and dragging the river Yamuna out of its course.
• Buddha, considered as avatara, seem to be disappear from the list only after the 15th century. Buddha as we all know, brought the most tremendous religious movement, refusing all superstitions and brought the most gigantic spiritual wave.
• Sri Krsna, the ninth incarnation of Lord Visnu is, perhaps, the most popular, so much so, that he is considered Purnavatara (the incarnation in toto) and all other deities are regarded as his manifestations. To a Hindu, he is the supreme statesman, warrior, hero, philosopher and teacher.
• The tenth Avatara Kalki, is yet to come. He will descend upon the earth at the earth of the present age (Kali Yuga). Riding on the back of white horse, with a drawn sword, he will destroy the enemies of Dharma and re-establish it in all its glory.
Tirumalanath
tirumalanath.neelaiagari@gmail.com
For more information/queries, contact ur nearest Ramakrishna Math or Visit https://www.sriramakrishnamath.org
Why Celebrate Hindu Festivals and Sacred days
Swami Vivekananda said that Hindu is a peculiar person. He does everything in a religious manner. He eats religiously; he sleeps religiously; he rises in the morning religiously; he does good things religiously; and he also does bad things religiously.
Religion has three aspects: Philosophy, mythology and rituals.
• Philosophy deals with the ultimate questions of life like the existence of God, nature of man, creation of this world, the goal of the life as also the path that leads to it.
• Mythology tries to bring these ideas from the dizzy heights of metaphysics down to the ordinary level of understanding of the common folk through myths and stories, dialogues, and even examples from day to day life.
• Philosophy and Mythology caters rather to the brain than the bosom. Here comes the role of rituals. Though designed to reflect the basic philosophy of life, they also help to release the energies and emotions through constructive channels, since they are action-oriented.
The Hindu festivals and Sacred days are a very important, even an integral, part of the Hindu religion, especially its ritual system. To understand and appreciate the spirit behind the observance of these festivals and scared days, a basic knowledge of the concept of the four purusarthas (end of human life) is necessary. The purusarthas are: dharma (righteousness), artha (wealth), Kama (fleshly desires) and moksa (liberation from the transmigratory existence)
The great sages, who evolved this system, conceded the existence and the need to fulfill the natural instincts of a human being towards the pleasures of the ‘the here and the now’. Intuiting the power of these instincts, if unbridled, to create chaos and conflict in the society, they tried to regulate them through dharma, an iron framework of a code of righteous conduct that would regulate these instincts, and yet allow them to be satisfied too. Controlling these instincts through dharma and by following further disciplines prescribed by it, a human being can gradually transcend them, thus rising to higher spiritual aspirations. It is at this juncture that the concept of moksa appeals to the heart as also the spiritual disciplines needed for the same voluntarily undertaken.
The Hindu festivals and sacred days, with their twin aspects of vratas and utsavas, are designed exactly for this purpose of achieving the metamorphosis of the human being from the mundane to the supramundane levels.
Vratas and Utsavas
‘Vrata’ (religious vow) – set of rules and discipline with which one voluntarily binds oneself over a particular period of time, during which period he undertakes the performance of certain rituals in order to propitiate the deity and secure from it what he wants. The whole process is undertaken with a sankalpa or religious resolve, on a auspicious day and time, fixed as per dictates of the Hindu religious almanacs.
‘Utsava’ means a joyous festive occasion which buoys up the spirits of the participants. Almost every Vrata is followed by an Utsava, thus offsetting its rigours and bringing joy and happiness to everyone.
Classification of Vratas
First Classification
Kayika-vrata – physical austerity like fasting
Vacika-varata – speaking the truth and reciting the scriptures
Manasa-vrata – controlling the mind by controlling the passions and prejudices that arises
All the above three disciplines are almost always present in every Vrata.
Second Classification – based on time.
Third Classification – based on deity (God)
Fourth Classification – based on the performer like women, married people and so on
Who is eligible?
Anyone who has faith in it and wishes to perform it as per the rules. During the period of the observance of a Vrata, one should keep in himself clean and pure, observe celibacy, speak the truth, practice forbearance, avoid non-vegetarian foods and scrupulously perform all the rituals connected with it.
How many Vratas
The total number of vratas and utsavas listed by the largest of the published works – Caturvargacintamani of Hemadri (13th Century) – comes to about 700.
Tirumalanath
tirumalanath.neelaiagari@gmail.com
For more information/queries, contact ur nearest Ramakrishna Math or Visit https://www.sriramakrishnamath.org
Religion has three aspects: Philosophy, mythology and rituals.
• Philosophy deals with the ultimate questions of life like the existence of God, nature of man, creation of this world, the goal of the life as also the path that leads to it.
• Mythology tries to bring these ideas from the dizzy heights of metaphysics down to the ordinary level of understanding of the common folk through myths and stories, dialogues, and even examples from day to day life.
• Philosophy and Mythology caters rather to the brain than the bosom. Here comes the role of rituals. Though designed to reflect the basic philosophy of life, they also help to release the energies and emotions through constructive channels, since they are action-oriented.
The Hindu festivals and Sacred days are a very important, even an integral, part of the Hindu religion, especially its ritual system. To understand and appreciate the spirit behind the observance of these festivals and scared days, a basic knowledge of the concept of the four purusarthas (end of human life) is necessary. The purusarthas are: dharma (righteousness), artha (wealth), Kama (fleshly desires) and moksa (liberation from the transmigratory existence)
The great sages, who evolved this system, conceded the existence and the need to fulfill the natural instincts of a human being towards the pleasures of the ‘the here and the now’. Intuiting the power of these instincts, if unbridled, to create chaos and conflict in the society, they tried to regulate them through dharma, an iron framework of a code of righteous conduct that would regulate these instincts, and yet allow them to be satisfied too. Controlling these instincts through dharma and by following further disciplines prescribed by it, a human being can gradually transcend them, thus rising to higher spiritual aspirations. It is at this juncture that the concept of moksa appeals to the heart as also the spiritual disciplines needed for the same voluntarily undertaken.
The Hindu festivals and sacred days, with their twin aspects of vratas and utsavas, are designed exactly for this purpose of achieving the metamorphosis of the human being from the mundane to the supramundane levels.
Vratas and Utsavas
‘Vrata’ (religious vow) – set of rules and discipline with which one voluntarily binds oneself over a particular period of time, during which period he undertakes the performance of certain rituals in order to propitiate the deity and secure from it what he wants. The whole process is undertaken with a sankalpa or religious resolve, on a auspicious day and time, fixed as per dictates of the Hindu religious almanacs.
‘Utsava’ means a joyous festive occasion which buoys up the spirits of the participants. Almost every Vrata is followed by an Utsava, thus offsetting its rigours and bringing joy and happiness to everyone.
Classification of Vratas
First Classification
Kayika-vrata – physical austerity like fasting
Vacika-varata – speaking the truth and reciting the scriptures
Manasa-vrata – controlling the mind by controlling the passions and prejudices that arises
All the above three disciplines are almost always present in every Vrata.
Second Classification – based on time.
Third Classification – based on deity (God)
Fourth Classification – based on the performer like women, married people and so on
Who is eligible?
Anyone who has faith in it and wishes to perform it as per the rules. During the period of the observance of a Vrata, one should keep in himself clean and pure, observe celibacy, speak the truth, practice forbearance, avoid non-vegetarian foods and scrupulously perform all the rituals connected with it.
How many Vratas
The total number of vratas and utsavas listed by the largest of the published works – Caturvargacintamani of Hemadri (13th Century) – comes to about 700.
Tirumalanath
tirumalanath.neelaiagari@gmail.com
For more information/queries, contact ur nearest Ramakrishna Math or Visit https://www.sriramakrishnamath.org
Major Hindu Festivals
1. Yugadi - arrival of new year among the Hindus is the first day of the bright half of the month of Caitra (March – April). Yugadi means beginning of an era. The New Year in India is celebrated on different dates in different states.
2. Rama Navami – birthday day of Sri Rama.
3. Gurupurnima – is teacher’s day celebrated on the birthday of Vyasa maharshi, who gathered all the Vedic hymns, divided them into four parts.
4. Janmastami – birthday of Sri Krishna
5. Ganesha Caturthi – Ganesha festival
6. Vijayadasami – or Navarati means a period of nine nights dedicated to the worship of Mother Durga.
7. Dipavali – festival of lights and fireworks.
8. Mahasivaratri – dedicated to Siva
9. Holi – festivals of colors
10. Sankranti – harvest festival
Other festivals which are equally important though they may be observed in certain parts of the country only.
1. Dvitiya – Rathayatra festival of Lord Jagannatha at Puri in Orissa
2. Trtiya – two festivals are celebrated on this day.
Aksayyatritya – considered to be extremely auspicious for starting
new venture and buying materials and for religious offering.
Svarnagaurivrata – observed by women
3. Caturthi – Ganesha caturthi and krsna caturthi are celebrated.
4. Panchami – or Nagapancami, festival of serpent worship.
5. Sasthi – worship of Subrahmanya or Skanda, the son of Siva, extremely popular in Tamilnadu.
6. Saptami – worship of Surya for health and removal of diseases.
7. Astami – worship of Durga.
8. Ekadasi – fasting as a spiritual discipline – whether as an expiation for sins committed or for gaining self-control of mind over the body.
9. Dvadasi – is the day followed by ekadasi and hence known for ceremonial breaking of the fast.
10. Trayodasi – birthday of Dhanvantari, the physician of the gods.
11. Caturdasi – celebrated by women for wifehood and longevity of their husbands.
12. Purnima and Amavasya – purnima, the full moon and amavasya, the total absence of moon. Both days are important for performing puja and sacrifices.
2. Rama Navami – birthday day of Sri Rama.
3. Gurupurnima – is teacher’s day celebrated on the birthday of Vyasa maharshi, who gathered all the Vedic hymns, divided them into four parts.
4. Janmastami – birthday of Sri Krishna
5. Ganesha Caturthi – Ganesha festival
6. Vijayadasami – or Navarati means a period of nine nights dedicated to the worship of Mother Durga.
7. Dipavali – festival of lights and fireworks.
8. Mahasivaratri – dedicated to Siva
9. Holi – festivals of colors
10. Sankranti – harvest festival
Other festivals which are equally important though they may be observed in certain parts of the country only.
1. Dvitiya – Rathayatra festival of Lord Jagannatha at Puri in Orissa
2. Trtiya – two festivals are celebrated on this day.
Aksayyatritya – considered to be extremely auspicious for starting
new venture and buying materials and for religious offering.
Svarnagaurivrata – observed by women
3. Caturthi – Ganesha caturthi and krsna caturthi are celebrated.
4. Panchami – or Nagapancami, festival of serpent worship.
5. Sasthi – worship of Subrahmanya or Skanda, the son of Siva, extremely popular in Tamilnadu.
6. Saptami – worship of Surya for health and removal of diseases.
7. Astami – worship of Durga.
8. Ekadasi – fasting as a spiritual discipline – whether as an expiation for sins committed or for gaining self-control of mind over the body.
9. Dvadasi – is the day followed by ekadasi and hence known for ceremonial breaking of the fast.
10. Trayodasi – birthday of Dhanvantari, the physician of the gods.
11. Caturdasi – celebrated by women for wifehood and longevity of their husbands.
12. Purnima and Amavasya – purnima, the full moon and amavasya, the total absence of moon. Both days are important for performing puja and sacrifices.
Rivers, Zodiac and puskars
According to the Puranas, a sage Tundila by name, worshipped Siva and became one of his aspects, viz.., water. He came to be called Puskara or Water-god. According to the Puranas, when Planet Guru or Jupiter enters a particular zodiacal sign, a particular river becomes a ‘Puskara’, charged with the divine power of all the gods. This happens once in 12 years for each of the twelve rivers mentioned in the Puranas. And that power will last for 12 days. So, whosoever takes a dip in that river at its Puskara-day is benefited immensely in the spiritual sense. The following table gives the details of the puskaras of important rivers:
- Vrsabha (Taurus) –
- Mithuna (Gemini) – Sarasvati
- Karkataka (Cancer) – Yamuna
- Simha (Leo) –
- Kanya (Virgo) – Krsna
- Vrscika (Scorpio) – Tamraparni
- Dhanus (Sagittarius) – Sindhu
- Makara (Capricorn) – Tungabhadra
- Kumbha (Aquarius) – Bhimarathi
- Mina (Pisces) – Pranahita (Tapati)
Bangalore famous Temples
- Someshwara Temple, Someshwara Temple, Ulsoor, Bangalore - 560 008
- Prasanna Veeranjaneya Swamy Temple, Mahalakshmi Layout
- Bull Temple, basavanagudi
- Dodda ganesha Temple, Bull Temple Road in Basavanagudi
- Gavi Gangadhareshwara Guhe (Cave Temple), situated behind Ramakrishna Mutt on Bull Temple Road.
- Ramanjaneya Temple, Hanumanthanagar
- Kadu Mallikarjunaswamy Temple, Sampige Road, Malleswaram besides the Prasanna Sai Mandir
- Banashankari Temple on Kanakapura Road
- Dharmaraya Temple, Located in Nagarathpet
- Sugreeva Venkateshwara Temple, Located in Balepet area
- Ragi Gudda Anjaneya Swamy Temple, Ragi Gudda, J. P. Nagar
- Bhoganandeeswara temple, Nandi Hills
- Yoganandeeswara hill temple, Nandi Hills
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Performing Devotional Service in Kärttika
One of the most important of these ceremonial functions is called Ürja-vrata. Ürja-vrata is observed in the month of Kärttika (October-November); especially in Våndävana, there is a specific program for temple worship of the Lord in His Dämodara form. "Dämodara" refers to Kåñëa's being bound with rope by His mother, Yaçodä. It is said that just as Lord Dämodara is very dear to His devotees, so the month known as Dämodara or Kärttika is also very dear to them.
The execution of devotional service during Ürja-vrata in the month of Kärttika is especially recommended to be performed at Mathurä. This system is still followed by many devotees. They go to Mathurä or Våndävana and stay there during the month of Kärttika specifically to perform devotional services during this period.
In the Padma Puräëa it is said, "The Lord may offer liberation or material happiness to a devotee, but after some devotional service has been executed, particularly in Mathurä during the month of Kärttika, the devotees want only to attain pure devotional service unto the Lord." The purport is that the Lord does not award devotional service to ordinary persons who are not serious about it. But even such unserious persons who execute devotional service according to the regulative principles during the month of Kärttika, and within the jurisdiction of Mathurä in India, are very easily awarded the Lord's personal service. (ref. Necter of Devotion)
Regards,
Tirumalanath
tirumalanath@gmail.com
For more information, contact
Niskinchana Bhakta Dasa
9341331074
ISKCON, Bangalore
Note: This information is just blogged so that everyone can know about the ISKCON activities in spreading the Krshna message and above words are written by "Niskinchana Bhakta Dasa". I am just blogging it for krshna devotes and for those who see my blog.
The execution of devotional service during Ürja-vrata in the month of Kärttika is especially recommended to be performed at Mathurä. This system is still followed by many devotees. They go to Mathurä or Våndävana and stay there during the month of Kärttika specifically to perform devotional services during this period.
In the Padma Puräëa it is said, "The Lord may offer liberation or material happiness to a devotee, but after some devotional service has been executed, particularly in Mathurä during the month of Kärttika, the devotees want only to attain pure devotional service unto the Lord." The purport is that the Lord does not award devotional service to ordinary persons who are not serious about it. But even such unserious persons who execute devotional service according to the regulative principles during the month of Kärttika, and within the jurisdiction of Mathurä in India, are very easily awarded the Lord's personal service. (ref. Necter of Devotion)
Regards,
Tirumalanath
tirumalanath@gmail.com
For more information, contact
Niskinchana Bhakta Dasa
9341331074
ISKCON, Bangalore
Note: This information is just blogged so that everyone can know about the ISKCON activities in spreading the Krshna message and above words are written by "Niskinchana Bhakta Dasa". I am just blogging it for krshna devotes and for those who see my blog.
God according to Hinduism
God is one only, one without a second. His nature is Sat-cit-ananda i.e., eternal Existence-Consciousness-Bliss. He is the creator of this universe. He creates it by His power out of Himself, sustains it and then withdraws it into Himself, once its purpose is over. This process goes on for ever, in a cyclic order.
Once this universe is brought into being, it is He who rules it like an emperor meting out rewards and punishments to the living beings in accordance with their merit and demerit. He is all-knowing, all-powerful, all-pervading, as also the indwelling controller of all beings. He is the repository of truth, knowledge and beauty; in fact, the perfect embodiment of all the great virtues that one can ever imagine. But compassion towards the bound and suffering souls is His cardinal virtue. In fact the very creation of this world is for the uplift of these fallen beings, so that they can gradually be raised to the spiritual plane, ultimately reaching perfection. He is fond of faith and devotion. It is easy to propitiate Him through self-surrender. If He is pleased, our life will become blessed.
He is both with form and without form. Not only that, He can incarnate Himself in this world to raise us from the brute level to divine heights.
Regards,
Tirumalanath
tirumalanath.neelaiagari@gmail.com
For more information/queries, contact ur nearest Ramakrishna Math or Visit https://www.sriramakrishnamath.org
Once this universe is brought into being, it is He who rules it like an emperor meting out rewards and punishments to the living beings in accordance with their merit and demerit. He is all-knowing, all-powerful, all-pervading, as also the indwelling controller of all beings. He is the repository of truth, knowledge and beauty; in fact, the perfect embodiment of all the great virtues that one can ever imagine. But compassion towards the bound and suffering souls is His cardinal virtue. In fact the very creation of this world is for the uplift of these fallen beings, so that they can gradually be raised to the spiritual plane, ultimately reaching perfection. He is fond of faith and devotion. It is easy to propitiate Him through self-surrender. If He is pleased, our life will become blessed.
He is both with form and without form. Not only that, He can incarnate Himself in this world to raise us from the brute level to divine heights.
Regards,
Tirumalanath
tirumalanath.neelaiagari@gmail.com
For more information/queries, contact ur nearest Ramakrishna Math or Visit https://www.sriramakrishnamath.org
Hinduism sacred books
In Hinduism, the number of books, considered as sacred, is legion. However, only the more important ones, acceptable to the orthodox tradition and venerated by almost all sections, will be described here briefly: Ramayana, Mahabharata, Bhagavadgita, the Smritis of Manu and other sages, Agamas, Puranas and Darsanas.
The Ramayana, containing the life and deeds of Sri Rama, and the Mahabharata which deals with the story of the Pandava-Kaurava princes as also of Sri Krishna have inspired the Hindus for millennia to face the problems of life.
The Bhagavadgita, more commonly known as the `Gita`, which is a part of the Maha-bharata is an extremely popular scripture. If the Upanishads can be compared to the cow, the Gita is their milk. It is in the form of a dialogue between Lord Sri Krishna and the mighty Pandava warrior Arjuna. The battlefield of Kurukshetra is its place of origin. Its central message is that one should discharge one`s duty however hard and unpleasant it be-bravely and with selfless dedication. Every one of us has to perform his or her duty designated as Svadharma to please God, to serve the world and to repay one`s debt to the society. `Svadharma` implies ambition commensurate with one`s capacity and the necessary inclination as also the drive to achieve it. Our well-being lies in performing our Svadharma. Paradharma, duty suitable for others but not for us, will positively harm us if chosen by us.
The Smritis are treatises composed by the sages like Manu, Yajnavalkya and Parasara. Keeping the eternal truths of the Vedas in view, the Smritis controlled and guided the Hindu society through the various vicissitudes brought about by time. They depict the code of conduct for every Hindu-both at the individual and at the social level.
The Agamas concern themselves mainly with ritualistic worship of the various deities, rites connected with temples and places of worship as well as modes of spiritual practices.
Though containing some historical material the Puranas have devoted themselves mainly to the propagation of ethical principles and spiritual truths, often through stories, allegories, similes and symbolism. They have been the chief source of religious and cultural education for the masses. The Vishnupurana and the Bhagavatapurana dealing with the story of Sri Krishna, are more well-known.
The Darshanas-six in number are systematic treatises of different philosophies which deal with basic questions like the origin and creation of the world, God and soul. Out of these, the Yoga system of Patanjali and the Vedanta system of Badarayana Vyasa are popular even today.
Regards,
Tirumalanath
tirumalanath.neelaiagari@gmail.com
For more information/queries, contact ur nearest Ramakrishna Math or Visit https://www.sriramakrishnamath.org
The Ramayana, containing the life and deeds of Sri Rama, and the Mahabharata which deals with the story of the Pandava-Kaurava princes as also of Sri Krishna have inspired the Hindus for millennia to face the problems of life.
The Bhagavadgita, more commonly known as the `Gita`, which is a part of the Maha-bharata is an extremely popular scripture. If the Upanishads can be compared to the cow, the Gita is their milk. It is in the form of a dialogue between Lord Sri Krishna and the mighty Pandava warrior Arjuna. The battlefield of Kurukshetra is its place of origin. Its central message is that one should discharge one`s duty however hard and unpleasant it be-bravely and with selfless dedication. Every one of us has to perform his or her duty designated as Svadharma to please God, to serve the world and to repay one`s debt to the society. `Svadharma` implies ambition commensurate with one`s capacity and the necessary inclination as also the drive to achieve it. Our well-being lies in performing our Svadharma. Paradharma, duty suitable for others but not for us, will positively harm us if chosen by us.
The Smritis are treatises composed by the sages like Manu, Yajnavalkya and Parasara. Keeping the eternal truths of the Vedas in view, the Smritis controlled and guided the Hindu society through the various vicissitudes brought about by time. They depict the code of conduct for every Hindu-both at the individual and at the social level.
The Agamas concern themselves mainly with ritualistic worship of the various deities, rites connected with temples and places of worship as well as modes of spiritual practices.
Though containing some historical material the Puranas have devoted themselves mainly to the propagation of ethical principles and spiritual truths, often through stories, allegories, similes and symbolism. They have been the chief source of religious and cultural education for the masses. The Vishnupurana and the Bhagavatapurana dealing with the story of Sri Krishna, are more well-known.
The Darshanas-six in number are systematic treatises of different philosophies which deal with basic questions like the origin and creation of the world, God and soul. Out of these, the Yoga system of Patanjali and the Vedanta system of Badarayana Vyasa are popular even today.
Regards,
Tirumalanath
tirumalanath.neelaiagari@gmail.com
For more information/queries, contact ur nearest Ramakrishna Math or Visit https://www.sriramakrishnamath.org
Yajnas and Yagas
Many persons entertain wrong notions about Yajnas and Yagas. Is it possible to offer rational explanations to the objections often raised by them?
If we are interested in living happily in this world, there must be the spirit of mutual co-operation amongst us. To help others when we are helped by them, nay, to serve the society to the extent possible, should be our motto.
According to the Hindu concept, `world` does not mean only the human beings. It includes the animal kingdom as also vegetation and other aspects of nature. There are sentient beings who control these aspects and powers of nature. They are called `Devatas` or deities. The Yajnas and Yagas are the rites by which these deities are propitiated. The Shastras or holy scriptures are the basic authority for this concept. Pleased by these rites, these deities grant us rain, food, health, wealth and progeny, and protect us from evil. Thus, when human beings and the deities appease and please one another, the whole world feels satisfied. This is the basic idea behind the system of Vedic sacrifices.
Lighting the fire according to the directions given in the holy books, inviting the deities into that fire through appropriate Mantras or chants and offering oblations to them for the fulfillment of one`s desires this is the essence of the prescribed process of such sacrifices.
The wrong notions about and objections against these sacrificial rites can be summarized briefly as follows: (1) The oblations offered into the sacrificial fire will not have any effect on the forces of nature even as the striking of an electric pole will not result in the falling of coconuts from their trees in the garden. (2) Since animals are sacrificed in these Yajnas, violence to life is involved. Could it not be that these
Yajnas have been invented to satisfy the gross desire to eat meat? (3) Is it not the height of foolishness to offer milk, curds, ghee or cloth to the sacrificial fire and thus destroy them? Would it not be better to offer them to the poor and the needy?
An attempt may now be made to meet these objections thus:
(1) Though the oblations are offered in the sacrificial fire, it is God, the Supreme Ruler of the universe, that receives them. Since He is omniscient and omnipotent, fulfilling the desires and aspirations of those performing the Yajnas is in no way difficult for Him. After all, is not nature subservient to Him?
(2) There are several kinds of Yajnas, out of which those requiring the immolation of animals are only a small percentage. Again, scriptures permit meat being eaten as food. Hence, the allegation that Yajnas are an alibi for meat-eating is untenable. As regards violence to life, it has been accepted as inevitable even in day-to-day life when we strive to eke out a living. Hence the society can certainly afford to accept such violence to life involved in these religious rites which are after all, generally performed for the good of the whole society. However, as a result of the reform movements initiated by Buddha, Mahavira, Sankara and others, immolation of animals in sacrifices ceased long back. Now, icons of flour are used symbolically in such Yajnas in place of animals.
(3) This is a question of sentiments and faith. Beliefs of this type exist in all religions. Their basis is the respective scripture. It is not wisdom to evaluate acts of devotion and faith in terms of worldly goods. Even the wisest of savants like Sankara did not disapprove of them. Moreover, the votaries who offer these articles to the sacrificial fire, do it out of their own personal resources and not from public or government funds. It is customary, even compulsory, to offer gifts of food, cloth and money to the needy people during such religious occasions.Lord Sri Krishna has expanded the concept of Yajna to such dimensions that there is almost unlimited scope to practice it in our daily life. Gifts of money by the affluent,
knowledge by the wise or power by the saintly are in no way inferior to the sacrifices done in the fire. All can perform such a sacrifice by giving to others what they have, thus fulfilling their social obligations.
Regards,
Tirumalanath
tirumalanath.neelaiagari@gmail.com
For more information/queries, contact ur nearest Ramakrishna Math or Visit https://www.sriramakrishnamath.org
If we are interested in living happily in this world, there must be the spirit of mutual co-operation amongst us. To help others when we are helped by them, nay, to serve the society to the extent possible, should be our motto.
According to the Hindu concept, `world` does not mean only the human beings. It includes the animal kingdom as also vegetation and other aspects of nature. There are sentient beings who control these aspects and powers of nature. They are called `Devatas` or deities. The Yajnas and Yagas are the rites by which these deities are propitiated. The Shastras or holy scriptures are the basic authority for this concept. Pleased by these rites, these deities grant us rain, food, health, wealth and progeny, and protect us from evil. Thus, when human beings and the deities appease and please one another, the whole world feels satisfied. This is the basic idea behind the system of Vedic sacrifices.
Lighting the fire according to the directions given in the holy books, inviting the deities into that fire through appropriate Mantras or chants and offering oblations to them for the fulfillment of one`s desires this is the essence of the prescribed process of such sacrifices.
The wrong notions about and objections against these sacrificial rites can be summarized briefly as follows: (1) The oblations offered into the sacrificial fire will not have any effect on the forces of nature even as the striking of an electric pole will not result in the falling of coconuts from their trees in the garden. (2) Since animals are sacrificed in these Yajnas, violence to life is involved. Could it not be that these
Yajnas have been invented to satisfy the gross desire to eat meat? (3) Is it not the height of foolishness to offer milk, curds, ghee or cloth to the sacrificial fire and thus destroy them? Would it not be better to offer them to the poor and the needy?
An attempt may now be made to meet these objections thus:
(1) Though the oblations are offered in the sacrificial fire, it is God, the Supreme Ruler of the universe, that receives them. Since He is omniscient and omnipotent, fulfilling the desires and aspirations of those performing the Yajnas is in no way difficult for Him. After all, is not nature subservient to Him?
(2) There are several kinds of Yajnas, out of which those requiring the immolation of animals are only a small percentage. Again, scriptures permit meat being eaten as food. Hence, the allegation that Yajnas are an alibi for meat-eating is untenable. As regards violence to life, it has been accepted as inevitable even in day-to-day life when we strive to eke out a living. Hence the society can certainly afford to accept such violence to life involved in these religious rites which are after all, generally performed for the good of the whole society. However, as a result of the reform movements initiated by Buddha, Mahavira, Sankara and others, immolation of animals in sacrifices ceased long back. Now, icons of flour are used symbolically in such Yajnas in place of animals.
(3) This is a question of sentiments and faith. Beliefs of this type exist in all religions. Their basis is the respective scripture. It is not wisdom to evaluate acts of devotion and faith in terms of worldly goods. Even the wisest of savants like Sankara did not disapprove of them. Moreover, the votaries who offer these articles to the sacrificial fire, do it out of their own personal resources and not from public or government funds. It is customary, even compulsory, to offer gifts of food, cloth and money to the needy people during such religious occasions.Lord Sri Krishna has expanded the concept of Yajna to such dimensions that there is almost unlimited scope to practice it in our daily life. Gifts of money by the affluent,
knowledge by the wise or power by the saintly are in no way inferior to the sacrifices done in the fire. All can perform such a sacrifice by giving to others what they have, thus fulfilling their social obligations.
Regards,
Tirumalanath
tirumalanath.neelaiagari@gmail.com
For more information/queries, contact ur nearest Ramakrishna Math or Visit https://www.sriramakrishnamath.org
Buddha sayings
Buddha sayings
* Health is the greatest gift, contentment the greatest wealth, faithfulness the best relationship.
* Do not dwell in the past, do not dream of the future, concentrate the mind on the present moment.
* STRIVE to be true to the best you know.
* Thought-habits can harden into character. So watch your thoughts.
* Let us rise up and be thankful, for if we didn't learn a lot today, at least we learned a little, and if we didn't learn a little, at least we didn't get sick, and if we got sick, at least we didn't die; so, let us all be thankful.
* Be greatly aware of the present.
* Fill your mind with compassion.
* We are what we think. All that we are arises with our thoughts. With our thoughts, we make our world.
* A dog is not considered a good dog because he is a good barker. A man is not considered a good man because he is a good talker.
Regards,
Tirumalanath
tirumalanath@gmail.com
* Health is the greatest gift, contentment the greatest wealth, faithfulness the best relationship.
* Do not dwell in the past, do not dream of the future, concentrate the mind on the present moment.
* STRIVE to be true to the best you know.
* Thought-habits can harden into character. So watch your thoughts.
* Let us rise up and be thankful, for if we didn't learn a lot today, at least we learned a little, and if we didn't learn a little, at least we didn't get sick, and if we got sick, at least we didn't die; so, let us all be thankful.
* Be greatly aware of the present.
* Fill your mind with compassion.
* We are what we think. All that we are arises with our thoughts. With our thoughts, we make our world.
* A dog is not considered a good dog because he is a good barker. A man is not considered a good man because he is a good talker.
Regards,
Tirumalanath
tirumalanath@gmail.com
Basic scripture of Hinduism
Basic scripture of Hinduism?
Answer:
The Vedas are the basic scriptures of Hinduism. Literally `Veda` means knowledge or wisdom. Shruti (that which is revealed), Agama (that which has been handed down as a tradition) and Nigama (that which gives us definite and decisive answers to the ultimate problems of life) are other appellations by which it is known. Since they were revealed, by the grace of God the Supreme, to the Rishis or sages in the depths of their intuitive experience, they have been described as apaurusheya i.e., not created by any human agency.
These Vedas are four: Rigveda, Yajur-veda, Samaveda and Atharvaveda. Out of these the Rigveda has been conceded to be the most ancient work. According to B.G. Tilak and some other scholars who base their findings on the astronomical data available in the Rigveda itself, it was composed at least about 8000 years ago.
The Rigveda is primarily a collection of prayer hymns. The Yajurveda deals mainly with sacrificial rites and rituals. The Samaveda has set to music a selected number of hymns from the Rgveda, prescribing their chanting at appropriate stages in certain sacrifices. Incidentally, the origins of our classical music can be discovered in the Samaveda. The Atharvaveda is mostly a compendium of ethical principles as also some branches of science like Ayurveda (the science of health and longevity).
Traditionally, each of the four Vedas has been divided into four parts: Mantra or Samhita, Brahmana, Aranyaka and Upanishad. The Samhitas are collections of prayers addressed to various Vedic deities like Indra, Varuna, and Vishnu. The Brah-manas(this word should not be confused with the Brahmana caste)describe the modes and methods of performing Yajnas and Yagas (Vedic sacrifices and other connected rites). The Aranyakas describe various meditations based on the sacrificial rites and to be practiced in the forest(aranya- forest). The Upanishads are philosophical works dealing with such topics as the Truth behind the universe, the true nature of human beings, the goal of life and the means of achieving it.
Regards,
Tirumalanath
tirumalanath@gmail.com
For more information and queries, check out https://www.sriramakrishnamath.org
Answer:
The Vedas are the basic scriptures of Hinduism. Literally `Veda` means knowledge or wisdom. Shruti (that which is revealed), Agama (that which has been handed down as a tradition) and Nigama (that which gives us definite and decisive answers to the ultimate problems of life) are other appellations by which it is known. Since they were revealed, by the grace of God the Supreme, to the Rishis or sages in the depths of their intuitive experience, they have been described as apaurusheya i.e., not created by any human agency.
These Vedas are four: Rigveda, Yajur-veda, Samaveda and Atharvaveda. Out of these the Rigveda has been conceded to be the most ancient work. According to B.G. Tilak and some other scholars who base their findings on the astronomical data available in the Rigveda itself, it was composed at least about 8000 years ago.
The Rigveda is primarily a collection of prayer hymns. The Yajurveda deals mainly with sacrificial rites and rituals. The Samaveda has set to music a selected number of hymns from the Rgveda, prescribing their chanting at appropriate stages in certain sacrifices. Incidentally, the origins of our classical music can be discovered in the Samaveda. The Atharvaveda is mostly a compendium of ethical principles as also some branches of science like Ayurveda (the science of health and longevity).
Traditionally, each of the four Vedas has been divided into four parts: Mantra or Samhita, Brahmana, Aranyaka and Upanishad. The Samhitas are collections of prayers addressed to various Vedic deities like Indra, Varuna, and Vishnu. The Brah-manas(this word should not be confused with the Brahmana caste)describe the modes and methods of performing Yajnas and Yagas (Vedic sacrifices and other connected rites). The Aranyakas describe various meditations based on the sacrificial rites and to be practiced in the forest(aranya- forest). The Upanishads are philosophical works dealing with such topics as the Truth behind the universe, the true nature of human beings, the goal of life and the means of achieving it.
Regards,
Tirumalanath
tirumalanath@gmail.com
For more information and queries, check out https://www.sriramakrishnamath.org
SUBHAS CHANDRA BOSE
SUBHAS CHANDRA BOSE
U may have seen the Parliament sessions. Felt sad for the country, angry on the political system or ever wanted to tell the politicians about the people’s problems and make them realize few things about themselves and the society. Then what would u do normally. Circulate a mail, blog about an issue or hold a card in front of the media, distribute pamphlets explaining the issue and if more, u may go on a strike. 70 years ago, there was a youngster who threw a bomb in the Parliament just to make the politician wake up and His name is BHAGAT SINGH.
tirumalanath
SUBHAS CHANDRA BOSE
What would have happen to Indian freedom struggle if Mahatma Gandhi settled down in
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Legends I Admire and Inspiried by
M.S. SWAMINATHAN
Many of you may not be familiar with the name, the less know what he did exactly to the human kind and especially to the poor countries. We may not be familiar with the hunger deaths or famine which killed and is killing millions of people in the world at regular intervals of time. Many Asians countries and African countries were living on one meal and were importing food grains and this was the major problem for the government at that period (today roads, electricity, petrol, terrorism, communalism, feminism and so on). Countries were depending on import food from rich nations who were exploiting the situation physically, financially and politically. During such times, a man from our Tamilnadu, M.S.Swaminathan, changed the lives of millions of people across the nations by Green Revolution. He brought seeds from other countries and cross breed them with the Indian seeds to get much more grain than the traditional harvest. And this became a revolution for the coming generations. Almost all the Hybrid seeds now we see are the results of that green revolution. He took the pains to develop the hybrid seeds which can grow on the different types of soil in
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