Spiritual

Yama Dwitiya

2010-11-08T10:39:00.000-08:00

Yama Dwitiya is observed on the first day of the waxing phase of moon (Shukla Paksha) in Kartik month and is one of the last celebrations during Diwali.
Yama Dwitiya is also known as Bhai Dhooj or Bhau Bij or Bhai Beej and Bhai Teeka.
Yam Dvitiya is associated with Lord Yama, the Hindu god of Death, visiting his sister Yami (Yamuna Devi) and is a symbol of love between brothers and sisters.
Lord Yama, the Hindu God of Death, visited his sister, Yami, on the first day of the Shukla Paksha in Kartik month after Diwali.
Yami welcomed her brother with garlands and by applying the auspicious tilak or Tika on his forehead. Then the brother and sister exchanged gifts. Yami also served Yamraj his favorite dishes.
Yamraj who was overwhelmed by the love of his sister is believed to have said to Yami that who receives Tilak or Tika from his sister will have to never suffer hell.
Since then Yama Dwitiya is observed as a symbol of love between brothers and sisters.
Yama Dwitiya 2010 date is November 7.

Lord Shri Jagannath and Ratha Yatra

2010-07-11T12:35:00.000-07:00

Lord Shri Jagannātha is a form of Lord Vishnu. Lord Jagannath, the symbol of universal love and brotherhood is worshipped in the ‘Shree Jagannath Temple’ along with Balabhadra, Subhadra, Sudarshan, Madhaba, Sridevi and Bhudevi on the RATNAVEDI (the bejewelled platform). Lord Balabhadra is the elder brother, Lord Jagannath is younger brother and Devi Subhadra is youngest sister.

Lord Shri Jagannātha is worshipped by Hindus all over India. The Jagannātha Temple in Puri is regarded as one of the four most sacred Hindu pilgrimage places in India.

Traditional stories:

There are two interesting stories associated with this deity. First is the story of how Krishna appeared to a great devotee of the lord, King Indradyumna and ordered him to carve a deity from a log he would find washed up on the sea shore of Puri. He searched for a carpenter to make the deities. King Indradyumna found a mysterious old Brahmin carpenter who appeared and took the responsibility and took a few days to accomplish that. Surprisingly the carpenter insisted that he would not be disturbed while he was carving the deity and start working behind a closed door. Everyone including the King and his Queen were very much anxious and came every day to the closed door and there was sound of working. After 6–7 days of waiting anxiously outside his room, but after some time, all sound stopped. The impatient Indradyumna's Queen worried what had happened and assuming the worst, opened the doors - only to find the deity half-finished and the carpenter vanished! The mysterious carpenter was none other than Vishvakarma, the heavenly architect. The king was distraught as the deity had no arms and legs. Utterly repentant that he had interrupted the carving, the king was only pacified when the muni (sage) called Narada appeared and explained that the form the king now sees is a legitimate form of the supreme personality of godhead. The second story here was narrated to further explain and remove any doubts and confusion.

The second reason for Lord Jagannath's appearance is the story of how Krishna was eavesdropping on the gopis as they spoke amongst themselves of His pastimes, and how much they loved him. Sister Subhadra was instructed to keep watch and ensure Krishna wasn't nearby while the gopis spoke of Krishna. But after a while Subhadra was so overwhelmed by the gopis' devotion and their stories that she became completely engrossed in listening. She didn't see the brothers Krishna and Balarama approaching. As the brothers listened their hairs stood on end, their arms retracted, their eyes grew larger and larger, and they smiled broadly in ecstasy. That is why Jagannath, Balarama and Subhadra look like they do.

This form is worshiped by Vaishnavas as the abstract form of Krishna. The deities - Jagannath, Balabhadra (Balarama) and Subhadra (Krishna's sister) are usually worshipped in the temple, but once in every Asadha Masa (Rainy Season, usually June or July), they are brought out onto the main high street of Puri and travel (3 km) to the Mausimaa Temple, allowing the public to have Darshan (holy view) of the deities as they pass. This festival is known as Ratha Yatra. The Rath carts themselves are huge wooden structures built new every year and are pulled by the millions of pilgrims who turn up for the event from all parts of the Globe. The festival commemorates Krishna's return to His home in Vrindavan after a long period of separation from the people there.

The Deities of Lord Jagannath, Balabhadra, Subhadra and Chakra Sudarshan are made of margosa wood. The tree worship is a very ancient cult. However the most accepted and popular theory over origin of Jagannath relates to ‘SAVARS’ or aboriginal traditions. The word wood 'DARU' is used to indicate material of which the universe (JAGAT) is made. Jagannath is specifically known as Darubrahma both in Puranas as well as by the people. The image of Jagannath (of black colour representing sunya) Subhadra (the creative energy) and Balabhadra ( of white colour representing phenomenol universe) have evolved from Nilamadhava of the ancient Kalinga Jaina. According to him 'Sudershana' is the Hindu name of the Dharmachakra of Jaina symbol and the term Kaivalya (liberation) exclusively common in the cult of Jagannath is derived from Jaina tradition. Jagannath is regarded as Daru Brahma, i.e. the Godhead manifestation in a modern image. The worship of Daru Brahma is traced to Vedic sources and to Bhagbat Gita.

Ratha Yathra:

Every year on the auspicious day of Ashadh Suddha Vidiya, in early July, the Rath Yatra festival celebrated by Hindus. This year the festival will be held from July 13-21. The festival commemorates Lord Jagannath’s annual visit to his aunt’s home.

Rath means chariot, Yatra - a pilgrimage or procession. Though this festival is celebrated all over India and world, it originated in Jagannath Puri on the eastern coast of India. Every year the deities of Jagannath Mandir - Lord Jagannath, Balaram and Subhadra - are traditionally installed on huge chariots. Devotees pull the chariots in a yatra (procession) through the street called Bada Danda. The local king used to serve by humbly sweeping the road ahead with a golden broom. Usually the deities – Jagannath (Krishna), Balarama and Subhadra are worshipped within the temple, but on the day of the Rath festival they are taken through the streets so that everyone can have the fortune of seeing them.

Lord Jagannath Ratha Jatra is a huge Hindu festival associated with Lord Jagannath held at Puri in the state of Orissa, India during the months of June/July. Most of the city’s society is based around the worship of Jagannath (Krishna) with the ancient temple being the fulcrum of the area.

Three richly decorated chariots, resembling temple structures, are pulled through the streets of Puri. This commemorates the annual journey of Lord Jagannath, Lord Balarama, and their sister Subhadra to their aunt’ s temple, the Gundicha Temple which is situated at a distance of 2 km from their temple. New chariots are built every year. This is the only day when devotees who are not allowed in the temple premises such as non-Hindus and foreigners, can get their glimpse of the deities.

During the festival, devotees from all over the World go to Puri with an earnest desire to help pull Lords’ chariot with the help of other priests pulling the chariots with ropes. They consider this a pious deed and risk their lives in the huge crowd.

Celebrations:

Amidst the resounding clash of cymbals, and the tumultuous thundering of drums, the three gods, Jagannath, his brother Balabhadra and sister Subhadra leave their abode, the Jagannath temple, to journey to the Gundicha Mandir, three kilometers away from Jagannath temple towards north. Millions of devotees flock to the town to watch the trinity ride in their elaborate chariots through the streets of Puri. On all auspicious occasions, special ceremonies and rituals are performed replete with pomp and splendor in the temples of Puri, but nothing matches that of the Rath Yatra. Since the portals of the Jagannath temple allow entry only to Hindus, one of the gods, Maitri Devta, who symbolizes universal brotherhood, steps outside during this time so people of all religions and castes can pay obeisance. A spiritual ambience pervades the whole scene as bells chime; conch shells blow and the saffron robed sadhus dance with abandon. It is fascinating to watch the delirious masses paying homage to the Lord as the chariots move on almost as if propelled by a divine force.

Rituals:

A fortnight before the Rath Yatra, the three deities are given a holy bath on an open platform – the Snana Vedi near Aananda Bazaar on the eastern side of the temple. Since the images become discolored as a result of the bath, they are kept away from the public. At this time, the deities are said to be ill and are left to rest in isolation. A day before the procession, three gigantic chariots are exquisitely decorated and lined up outside the temple gates. Lord Jagannath’s chariot, the red and yellow Nandighosh, is about 45 feet in height with 16 massive wheels and a gold dome on top. The red and green Taladhwaj is only slightly smaller and belongs to Balabhadra. The smallest, Darpodalona belongs to Subhadra, who travels between the chariots of her two brothers. These grandiose structures, with brightly colored canopied tops, resemble the 12th century Jagannath temple in shape. Embellished and decorated with tinsel and ancient accessories, each of the chariots has a large platform covered with huge flower umbrellas. On the morning of the Yatra, the rhythmic clang of metal gongs, blowing of conch shells and trumpets and chanting of holy men fill the air as priests called Daityas vbring out the bedecked idols to their raths. Lord Jagannath makes his appearance first, amidst ecstatic cries of ‘Jai Jagannath’. The overwhelmed jubilant crowds work themselves into a state of devotional frenzy, as if hypnotized by the large eyes of their beloved Lord. The procession then awaits the arrival of the Gajapati or the King of Puri. The king comes in a traditional palanquin, following a procession of decorated elephants and horses. The King of Puri is a descendant of the royal family of Orissa and has complete control over the management and property of the Jagannath temple. He performs the Chhera Paharna, to express his humility before God. He sweeps the chariots with a gold broom and sprinkles holy water on them. There is a deafening roar of cheer as the procession inches ahead. Balabhadra the eldest brother takes the lead followed by Subhadra and Jagannath. The chariots are drawn by 50-metre long ropes attached to their front. Devotees surge ahead for an opportunity to give a hand in pulling the ropes, as it is believed that this will absolve them of all their sins and help them attain salvation. One of the unique rituals of this procession is the Lord’s visit to his aunt’s house. It is said that the three siblings do not like visiting their aunt who is said to be mean. However, the three go to the mashibari after being ritually scolded by the head priest.

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National Youth Day - Swami Vivekananda Birthday

2010-01-11T04:36:00.000-08:00

Indian Government declared Jan 12 as the National Youth Day in 1984. As this day marks the birth day of great Indian philosopher, Swami Vivekananda whose teachings are the biggest philosophical asset of the country. The motto of declaring youth day on the birth date of this philosophical guru was motivating and inculcating these pious ideals to the coming generations.

As per the quote from the Government of India’s Communication, “it was felt that the philosophy of Swami ji and the ideals for which he lived and worked could be a great source of inspiration for the Indian Youth.”

National Youth Day is observed with great devotion towards Swami Vivekananda at headquarters of Ramakrishna Math and Ramakrishna Mission as well as their branch centers. Members of the organizations observe birthday of Swami Vivekananda in different manner. Celebrations of Swami’s birthday, according to Hindu calendar follow typical Hindu manner of celebrations. Swamijis birth day according to Georgian calendar falls on January 12 each year, the day is also observed as National Youth Day.

Many activities are planned for the day including various processions, speeches, recitations, music, youth conventions, seminars, Yogasana presentation, competitions in essay-writing, recitations, speeches, music, sports, etc.

The National Youth Day is also observed in almost all educational institutes of the country with great enthusiasm. Various programs are planned for the day in different colleges and schools. Students celebrate this day, birthday of Swami Vivekananda with processions, speeches, recitations, music, youth conventions, seminars, Yogasanas, presentations, competitions in essay-writing, recitations and sports on 12 January every year.

January 12, 2010:

National Youth Day is celebrated every year on January 12 as the date remains fix for each year. The day is observed on Swami Vivekanand's birthday according to Georgian calendar. While Vivekananda’s birthday according to the Indian Almanac (Vishuddha Siddhanta Almanac) is on Pausha Krishna Saptami tithi, which falls on different dates in the English Calendar every year.Swamij’s Birthday according to Indian Almanac (Vishuddha Siddhanta Almanac) is on Pausha Krishna Saptami tithi, which falls on different dates of English Calendar every year.

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The twenty four Gurus of Guru Sri Dattatreya

2009-12-01T14:39:00.000-08:00

When Guru Dattatreya was a child, a king visited the ashram. Because his parents were away, Dattatreya greeted the king and the king saw an inner joy radiating from the boy. The king immediately realized that the boy was gifted with great wisdom and started talking to him. The King asked the boy about his Guru. The Boy, Guru Dattatreya, said that there is much to learn from everyone and everything, not only from the parents. Guru Dattatreya said he has 24 gurus and the 24 Gurus are:

Mother earth is my first guru. She taught me to hold those who trample me, scratch me, and hurt me lovingly in my heart, just as she does. She taught me to give them my best, remembering that their acts are normal and natural from their standpoint.
Water it is a force that contains life and purity. It cleanses whatever it touches and provides life to whoever drinks it. Water flows unceasingly. If it stops, it becomes stagnant. Keep moving is the lesson I learned from water.
Fire. It burns everything, transforming it into flame. By consuming dead logs, it produces warmth and light. Thus, I learnt how to absorb everything that life brings and how to turn it into flame. This flame enlightens my life and in that light, others can walk safely.
Wind is my fourth guru. The wind moves unceasingly, touching flowers and thorns alike, but never attaches itself to the objects it touches. Like the wind, I learned not to prefer flowers over thorns or friends over foes. Like the wind, my goal is to provide freshness to all without becoming attached.
This all-pervading and all-embracing space is my fifth guru. Space has room for the sun, moon, and stars and yet, it remains untouched and unconfined. I, too, must have room for all the diversities, and still remain unaffected by what I contain. All visible and invisible objects may have their rightful place within me, but they have no power to confine my consciousness.
The moon. The moon waxes and wanes and yet never loses its essence, totality, or shape. From watching the moon, I learned that waxing and waning-rising and falling, pleasure and pain, loss and gain-are simply phases of life. While passing through these phases, I never lose awareness of my true Self.
The sun is my seventh guru. With its bright rays, the sun draws water from everything, transforms it into clouds, and then distributes it as rain without favor. Rain falls on forests, mountains, valleys, deserts, oceans, and cities. Like the sun, I learned how to gather knowledge from all sources, transform that knowledge into practical wisdom, and share it with all without preferring some recipients and excluding others.
My eighth guru is a flock of pigeons. One pigeon fell into a hunter's net and cried in despair. Other pigeons tried to rescue it and got caught, too. From these pigeons, I learned that even a positive reaction, if it springs from attachment and emotion, can entangle and ensure.
My ninth guru is the python who catches and eats its prey, and then doesn't hunt again for a long time. It taught me that once my need has been met, I must be satisfied and not make myself miserable running after the objects of my desire.
The ocean, which is the abode of the waters. It receives and assimilates water from all the rivers in the world and never overflows its boundaries. It taught me that no matter what experiences I go through in life, no matter how many kicks and blows I receive, I must maintain my discipline.
The moth is my eleventh guru. Drawn by light, it flies from its dwelling to sacrifice itself in the flame. It taught me that once I see the dawn, I must overcome my fear, soar at full speed, and plunge into the flame of knowledge to be consumed and transformed.
My twelfth guru is a bumblebee who takes only the tiniest drops of nectar from the flowers. Before accepting even that much, it hums and hovers and dances, creating an atmosphere of joy around the flower. It not only sings the song of cheerfulness; it also gives more to the flowers than it takes. It pollinates the plants and helps them prosper by flying from one flower to another. I learned from the bumblebee that I should take only a little from nature and that I should do so cheerfully, enriching the source from which I receive sustenance.
Dattatreya: My thirteenth guru is the honeybee who collects more nectar than it needs. It gathers nectar from different sources, swallows it, transforms it into honey, and brings it to the hive. It consumes only a bit of what it gathers, sharing the rest with others. Thus I should gather wisdom from the teachers of all disciplines and process the knowledge that I gain. I must apply the knowledge that is conducive to my growth, but I must be ready to share everything I know with others.
Once I saw a wild elephant being trapped. A tame female elephant in season was the bait. Sensing her presence, the wild male emerged from its domain and fell into a pit that had been cleverly concealed with branches and heaps of leaves. Once caught, the wild elephant was tamed to be used by others. This elephant is my fourteenth guru because he taught me to be careful with my passions and desires. Worldly charms arouse our sensory impulses and, while chasing after the sense cravings, the mind gets trapped and enslaved, even thought it is powerful.
The deer, with its keen sense of hearing. It listens intently and is wary of all noises, but is lured to its doom by the melody of the deer hunter's flute. Like the deer, we keep our ears alert for every bit of news, rumor, and gossip, and are skeptical about much that we hear. But we become spellbound by certain words, which, due to our desires, attachments, cravings, and vasanas (subtle impressions from the past), we delight to hear. This tendency creates misery for others and ourselves.
The fish who swallows a baited hook and is caught by the fisherman. This world is like bait. As long as I remember the episode of the fish, I remain free of the hook.
A prostitute who knows that she doesn't love her customers, nor do they love her. Yet she waits for them and, when they come, enacts the drama of love. She isn't satisfied with the artificial love she gives and receives, nor with the payment she is given. I realized that all humans are like prostitutes and the world, like the customers, is enjoying us. The payment is always inadequate and we feel dissatisfied. Thus, I became determined not to live like a prostitute. Instead, I will live with dignity and self-respect, not expecting this world to give me either material or internal satisfaction, but to find it myself by going within.
My eighteenth guru is a little bird who was flying with a worm in its beak. Larger birds flew after him and began pecking him. They stopped only when the little bird dropped the worm. Thus, I learned that the secret of survival lies in renunciation, not in possession.
My nineteenth guru is the baby that cries when it is hungry and stops when it suckles at its mother's breast. When the baby is full, it stops feeding and nothing its mother does can induce it to take more milk. I learned from this baby to demand only when I really need. When it's provided, I must take only what I require and then turn my face away.
A young woman whom I met when I was begging for alms. She told me to wait while she prepared a meal. Her bracelets jangled as she cooked, so she removed one. But the noise continued, so she took off all her bracelets, one by one, until only one remained. Then there was silence. Thus, I learned that wherever there is a crowed, there is noise, disagreement, and dissension. Peace can be expected only in solitude.
A snake that makes no hole for itself, but who rests in holes other creatures have abandoned, or curls up in the hollow of a tree for a while, and then moves on. From this snake, I learned to adjust myself to my environment and enjoy the resources of nature without encumbering myself with a permanent home. Creatures in nature move constantly, continually abandoning their previous dwellings. Therefore, while floating along the current of nature, I find plenty of places to rest. Once I am rested, I move on.
My twenty-second guru is an arrow maker who was so absorbed in shaping his arrowheads that the king and his entire army passed without attracting his attention. Thus I learned from the arrow makes to be absorbed in the task at hand, no matter how big or small. The more one-pointed my focus, the greater my absorption, and the greater my absorption, the more subtle my awareness. The goal is subtle, and can only be grasped by subtle awareness.
My twenty-third guru is a little spider who built itself a nice cozy web. When a larger spider chased it, it rushed to take refuge in its web. But it ran so fast that it got entangled and was swallowed by the bigger spider. Thus, I learned that we create webs for ourselves by trying to build a safe haven, and as we race along the threads of these webs, we become entangled and are consumed. There is no safety to be found in the complicated webs of our actions.
My twenty-fourth guru is a worm who was caught by a songbird and placed in its nest. As the bird began singing, the worm became so absorbed in the song that it lost all awareness of its peril. Watching this little creature become absorbed in a song in the face of death reminded me that I, too, must develop the art of listening so that I my become absorbed in the eternal sound, nada, that is always within me.

This was found in Srimad Bhagavad Purana and is part of the conversation between Lord Krishna and Uddhava. This dialogue is also part of various Puranas and other holy scriptures in Hinduism.

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Guru Sri Dattatreya Jayanti

2009-12-01T14:25:00.000-08:00

Datta Jayanti is observed to celebrate the birth of Guru Dattatreya, the Trimurti Avatar – the united and single incarnation of Brahma, Vishnu and Shiva. Dattatreya was born as the son of Atri Maharshi and Anasuya. Datta Jayanti 2009 date is December 1. It is observed on the full moon day in the month of Margasheersh as per traditional Hindu calendar.

Sri Dattatreya remained an Avadutha throughout his life – a sage who remains in pure nature. He was a supreme yogi. Dattatreya narrated the secrets of Vedanta to Lord Subrahmanya and this teaching later came to be known as Avadhuta Gita.

Dattatreya is worshipped in many places in India. The day is marked by special pujas and satsangs.

The twenty four gurus that Dattatreya found in Nature and Society became very famous and is part of several scriptures.
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Ksheerabdhi Daswadashi

2009-10-30T09:09:00.000-07:00

Ksheerabdhi Daswadashi, also known as Tulsi Damodara Dwadasi vrata, Chilku Dwadasi, Yogini Dwadashi, Yogeeshwari Dwadasi or Chukkala Dwadashi, is observed on Kartik Shukla Dwadashi day. Ksheerabdhi Dwadashi 2009 date is October 30. According to several Puranas, Lord Vishnu, who woke up from cosmic sleep on Utthana Ekadashi, comes to Vrindavan or Brundavan along with Goddess Lakshmi and Lord Brahma. It is also believed that on this day, Ksheer Sagar Manthan (Churning of the Milk Ocean) for Amrit (nector) was started by demons and Gods.

Hence, worshipping Tulasi plant along with Sri Maha Vishnu on this day gives many meritorious results. Deeparadhana on Vishnu temples are most preferable ritual to perform on Ksheerabdi Dwadashi. Those who protect the diya lighten by others will also get good benefits. Tulsi Damodar Vivah is done today in most of the places.

Ksheerabdi Dwadasi vratam is a main ritual during Karthika masam in Karnataka and Andhra Pradesh.

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Deepavali - Festival of Lights

2009-10-15T12:10:00.000-07:00

Diwali, also known as Deepavali, is the five-day festival celebrated with much gusto and enthusiasm. This festival of lights is celebrated for five days throughout India. Diwali festival celebrations start with Dhan Teras, also known as Dhanvantari Triodasi, and ends with Bhai Dooj, also known as Bhatru Dwitiya. Here are some details about the five festive days celebrated during Diwali festival.

Dhan Teras or Dhan Triodasi – First day of Diwali:
Dhan Teras or Dhan Triodasi marks the beginning of Diwali festival. On this day Dhan Tears Puja is performed by business people. This is very auspicious to buy or purchase gold, flat, plot and any other property. Dhan Triodasi day also marks Dhanvantari Jayanthi. Dhanvantari is the God of Ayurveda or Health as per Hinduism.

Choti Diwali or Narak Chaturdashi – Second day of Diwali:
It is observed on Kartik Krishna Chaturdashi as per North Indian calendars. On this day, Lord Krishna along with Satyabhama killed demon Narakasur and freed the world from fear of evil.

DhanaLakshmi Puja during Diwali – Third day of Diwali:
It is the actual Diwali day. It is celebrated on Kartik Amavasya as per North Indian calendars and according to other calendars Diwali falls on Ashwin Amavasya. Lakshmi Puja is performed on this day.

Govardhan Puja or Bali Padyami – Fourth day of Diwali:
It is performed on the day after Diwali. It is also observed as Bali Padyami. Lord Sri Krishna along with cattle is worshipped on Kartik Shukla Pratipada. On this day, Sri Krishna lifted the Mountain called Govardhan Giri to rescue the cattle and the people of Gokul.

Bhai Dooj or Bhatru Dwitiya or Yama Dwitiya – Fifth and last day of Diwali:
Bhai Dooj, also known as Bhai Phota, Bhayya Dhooj, Bhai Tika, Bhatru Dwitiya, Bhaubeej or Bhav Bij or Yama Dwitiya, is the last and final day of Diwali festival. On this day, sisters perform Raksha puja to their brothers. This day marks the eternal love and affection between a brother and sister.

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Atla Taddi Bhogi - Atla Taddi Vratam – Atla Thadde Gauri Puja

2009-10-05T03:33:00.000-07:00

Atla Taddi Bhogi:

Atla Taddi Bhogi is first day of Atla Taddi festival. After Atlataddi Bhogi day, Atla Taddi festival is celebrated. In 2009, Atla Taddi Bhogi date is October 5. It is observed on Ashwayuja Krishna Paksha Vidiya. On this day, Telugu women wake up early morning and take ritual or ceremonial bath. In some places, Gauri Puja is also performed on the day. Gorintaku (Mehndi) designs are drawn on their hands during the day. This is the main ritual on Atla Taddi Bhogi. Thambulam (betel nut leaf) is taken after meals. Preparations for Atla Thaddi are done on Atla Thaddi Bhogi.

Atla Taddi Festival:

Atla Taddi is the festival which falls after Dasara every year. It is the regional festvial of Andhra Pradesh, celebrated by married women as well as unmarried women. Goddess Gauri is worshipped on the day of Atla Taddi. It is celebrated on the third day after Ashwayuja Purnima, the Full Moon day in Ashwayuja masam of Telugu calendar, and falls in October as per Gregorian calendar. Atla Taddi is the festival which falls after Dasara every year. It is the regional festvial of Andhra Pradesh, celebrated by married women as well as unmarried women. Goddess Gauri is worshipped on the day of Atla Taddi. It is celebrated on the third day after Ashwayuja Purnima, the Full Moon day in Ashwayuja masam of Telugu calendar, and falls in October as per Gregorian calendar.

Atla Thaddi Gauri Puja Procedure:

A small idol of Gauri is made with Pasupu (turmeric) and installed in a sacred and sanctified place. The idol is called Gauramma. Gauramma is offered Abhisheka (bath) while reciting the mantras, the performers spill Pasupu (turmeric powder), Kumkuma (crimson powder) and shower flowers. At the end of the puja, Goddess is offered Naivedyam (food offerings) and then Aarti is given to Goddess Gauri. After Gauri Puja or Atla Thaddi Nomu, the performers and all family members take theertham and prasadam.

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Kojagari Lakshmi Pooja

2009-10-05T03:22:00.000-07:00

Kojagari Lakshmi Pooja is observed on the Full Moon day in the month of Ashwin. Kojagari Lakshmi Puja 2009 date is October 3. It is mainly observed in Eastern Indian states – Bengal, Orissa and Assam and some other parts of Western parts of India. Kojagari Vrat is also observed in Central Indian regions – Budelkhand and some parts of Bihar, especially Darbhanga region.

Significance of Kojagari Lakshmi Pooja:
As per Hindu scriptures and Hindu beliefs, the favorite day for Goddess Laxmi is Poornima. Devotees believe that on the day of Purnima, Goddess Lakshmi visits their houses and blesses them with wealth, health and prosperity. Ashwin purnima, also called as Sharad Purnima, is more auspicious because Ashwin is the favorite month for Goddess Lakshmi.

Procedure of Kojagiri Lakshmi Puja:

On the day of Kojagari Lakshmi Pooja, devotees install clay idols of Goddess Laxmi in their houses and worship her. The main ritual or tradition is drawing of Alpana. Alpona patterns or designs refer Goddess Laxmi’s feet. Shodashopachar Puja (16 steps of puja) is performed to Lakshmi. Some special recipes or sweets are made on the day of Kojagiri Lakshmi puja and offered to Goddess laxmi.
The procedure and the other steps of the Kojagiri Lakshmi pooja may differ from place to place and community to community. In some temples or in spiritual or devotional organizations, Sarvajanik Lakshmi pooja is done on Kajagiri Poornima day.
Kojagari Lakshmi Vrat coincides with harvest festival called ‘Navanna’. Navanna is the day from when new grain or paddy of the harvest season is generally consumed.
Alpana or Alpona are Rangoli designs or patterns specially drawn in Bengal, Orissa and some other regions of Eastern parts of India.
In Gujarat, Maharashtra and some other parts of India Kojagari Purnima is observed as Sharad Purnima vrat. Kaumudi Utsav is also observed on Sharad Purnima. Kaumudi is the Moon God who is also referred as the brother of Goddess Lakshmi.

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Navratri : The Festival of Nine Nights

2009-09-30T10:57:00.000-07:00

Navratri, the Festival of Nine Nights, is celebrated in honor of goddesses Durga, Lakshmi, and Saraswati. The festival is celebrated for nine nights every year in the Hindu month of Ashvin (September-October) although as the dates of the festival are according to the Hindu calendar (which is based on the Moon), the festival may be held for a day more or a day less depending on the calendar. It coincides with the end of the rainy season. This season is considered to be an auspicious one as it is generally associated with the sowing of seeds, and watching new seeds sprout - a sign of prosperity and abundance. Most people consider it the best time of the year to undertake or start new ventures.

This celebration in honour of the goddess, the mother of the world, begins on the first day of Ashvin, and goes on for nine days. The goddess is the personification of Power, or “Shakti”. She is known by many names: “Kali”, “Laxmi”, “Sarasvati”, “Chandi-ka”, “Durga”, “Bhavani”, “Ambika”, “Ashtabhuja” (eight hands). Her main task is to punish the wicked. She is engaged in war, and weapons are in her hands (four, eight, eighteen...) She is sitting on a lion. Her weapons are the “shul” (pike), “chakra” (wheel), “parshu” (axe) and “talvar” (sword). Kali is known as “Mahisha-surmardini”, the slayer of the demon Mahishasur. The fight against the demon begins on the first day until he is defeated on the ninth day.

A different form of the Mother Goddess is worshipped on each day. These nine days are divided and devoted to the Trinity of God worshipped in a female form - three days for Durga (Goddess of Valor) three days for Lakshmi (Goddess of Wealth) and three days for Saraswati (Goddess of Knowledge and Art).

1st - 3rd day of Navratri: On the first day of the Navaratras, a small bed of mud is prepared in the puja room of the house and barley seeds are sown on it. On the tenth day, the shoots are about 3 - 5 inches in length. After the puja, these seedlings are pulled out and given to devotees as a blessing from god. These initial days are dedicated to Durga Maa, the Goddess of power and energy. Her various manifestations, Kumari, Parvati and Kali are all worshipped during these days.

4th - 6th day of Navratri: During these days, Lakshmi Maa, the Goddess of peace and prosperity is worshipped. On the fifth day which is known as Lalita Panchami, it is traditional, to gather and display all literature available in the house, light a lamp or 'diya' to invoke Saraswati Maa, the Goddess of knowledge and art.

7th - 8th day of Navratri: These final days belong to Saraswati Maa who is worshipped to acquire the spiritual knowledge. This in turn will free us from all earthly bondage. But on the 8th day of this colourful festival, yagna (holy fire) is performed. Ghee (clarified butter), kheer (rice pudding) and sesame seeds form the holy offering to Goddess Durga Maa.

The festival of the nine nights is in honour of the goddess, the Divine Power. On the first night the “ghatsthapana” takes place. A vessel of water called “kalash” is put before the image of the goddess, while Vedic verses are recited. During nine days the image of the goddess and the “kalash” must not be touched. This must be accompanied by fasting, or with only one meal a day. An oil lamp must be kept burning throughout. This lamp is called “nandadip”. Every day a garland of fresh flowers is tied before the goddess. Near the water vessel some mud is spread and grains are sown. The grains sprout during the nine days. On Dasara day the bunch of tender plants is put on the clothes. During these nine days the holy book “Durga Saptashati” is read. This book contains the exploits of the goddess. Every day special food is prepared for the goddess. Brahmins, married women and young girls are invited for dinner. At night “arti” is celebrated with great solemnity.

Mahaastami: The day begins with a recital of Sanskrit hymns of devotees,they offer anjali to the goddess. Kumari Puja or the worship of little girls as the mother goddess is a special part of the rituals observed in a number of traditional and household pujas.

Mahanavami: The festival of Navratri culminates in Mahanavami. On this day Kanya Puja is performed. Nine young girls representing the nine forms of Goddess Durga are worshiped. Their feets are washed as a mark of respect for the Goddess and then they are offered food mainly consisting kala chana, halwa and poori. Then after new clothes or gifts by the worshiper. This ritual is performed in most parts of the country.

Vijaya Dashami: After the three days of Puja, in Dashami , in the last day, a tearful farewell is offered to the Goddess. Most of the community pujas postpone the farewell as long as possible and arrange a grand send-off. The images are carried in processions around the locality and finally is immersed in a nearby river or lake. Vijaya Dashami is an event celebrated all over the country.

Source

Jandhyala Pournami or Upakarma

2008-08-11T08:36:00.001-07:00

A full moon day also known as Pournami. The Pournami comes in Sravana Masam (Usually in August) is celebrated as Jandhyala Pournami in Andhra Pradesh. This day is also called as 'Upakarma' and is considered a very important day for the Brahmin society. On this day, Brahmins change the sacred thread, called the yagnopavitam while chanting mantras. This change signifies atonement for sins done in the past. Putting on a new thread signifies a promise made to self today for a better conduct in the future. The main ritual of the day is 'Upakarma', which is also referred to as Shravani. It is believed that Lord Hayagriva, an incarnation of Lord Vishnu, brought back the Vedas, which were stolen by demons, to Lord Brahma. This day is celebrated as RAKHI PURNIMA in other parts of Northern and Western India.

On this day, Brahmins after a holy dip change the sacred thread and wear a new holy thread. This ritual is known as Upakarma, which means beginning. The ritual also symbolizes the permission to study the Vedas.

On the day of 'Upakarma', every devotee puts on a new Yagnopavitam after following a prescribed sacred procedure. Yagnopavitam has three threads, each consisting of three strands. These threads represent:

Goddess Gayatri (Goddess of mind)

Goddess Saraswati (Goddess of word)

Goddess Savitri (Goddess of deed)

The most important religious feature connected with this day is the chanting of 'GAYATRI MANTRA'. 'Gayatri' contains in itself the spirit and energy of all the Vedic Mantras. Indeed it imparts power to other mantras. Without Gayatri-Japa, the chanting of all other Mantras would be futile. We find hypnotism useful in many ways and we talk of 'Hypnotic Power'. 'Gayatri' is the hypnotic means of liberating ourselves from worldly existence as well as of controlling our desire and realising the goal of our birth. We must keep blowing on the spark that is the 'Gayatri' and must take up 'Gayatri-Japa' as a vrata.

The 'Gayatri Mantra' in full, repeated mystically, runs as follows:
OM BHUR-BHUVAH-SUVAH
TAT-SAVITUR-VARENYAM
BHARGO DEVASYA DHIMAHI
DHIYO YO NAH PRACHODAYAT

The meaning of Gayatri Mantra can be summarised as follows: We meditate (Dhimahi) on the Spiritual Effulgence (Bhargas) of that Adorable Supreme Divine Reality (Varenyam Devasya), the Source or Projector (Savitr) of the three phenomenal world planes, the gross or physical (Bhuh), the subtle or psychical (Bhuvah), and the potential or causal (Suvah), both macrocosmically (externally) and microcosmically (internally). May that Supreme Divine Being (Tat) stimulate (Prachodayat) our (Nah) intelligence (Dhiyah) so that we may realise the Supreme Truth.

Upakarma in South India today is being celebrated as Raksha Bandhan (the bond of protection in Hindi) or Rakhi (in Devanagari) in different parts of India. It is a Hindu festival and also a Sikh festival, which celebrates the noble and abiding relationship between brothers and sisters. The festival is marked by the tying of a Rakhi, or holy thread by the sister on the wrist of her brother. The brother in return offers a gift to his sister and vows to look after her. The Rakhi may also be tied on other special occasions to show solidarity and kinship (not necessarily only among brothers and sisters), as was done during the days of India's independence movement.

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Varalakshmi Vratham

2008-08-11T08:36:00.000-07:00

Varalakshmi Vratam is an important pooja performed by many women in the states of Andhra Pradesh and Karnataka and some parts of Tamil Nadu.The Hindu festival going by the name 'Vara Lakshmi Vrata' is celebrated on the last Friday of the bright fortnight in the month of Ashadha, also called Adi, which corresponds to the English months of July-August.

Story

On one occasion, Parvati and Parameswara were engaged in a game of chess. Parvati was winning game after game, but Parameswara is said to have claimed the victory at each games, wantonly, to her intense chagrin. So Parvati wanted to have an umpire and one Chitranemi, a creation of Parameswara, was chosen. As an underling of Parameswara, he sided with him most unjustly. This provoked Parvati's anger and she cursed Chitranemi that he should become a leper for discharging his duty in most unfair manner.

When Chitranemi begged Parvati's forgiveness and Parameswara added his entreaties to it, she is said to have relented and modified the curse by adding that he would be cured of his leprosy by observing the Vara Lakshmi Vrata. By doing this Chitranemi was, it is said, rid of the loathsome disease.

History

The history of the origin Of the Vara Lakshmi Vrata is rather interesting. Lakshmi is said to have visited a pious woman by name Sarmadi, living in the city of Kuntinapura in Magadha (Bihar), in in one of her dreams and expressed her satisfaction at her devotion to her children. When she woke UP from her sleep, she took a bath and worshipped Lakshmi to ensure her blessings. When the other ladies heard of her dream and her worship of Lakshmi, they too began to worship her, and the custom is then said to have spread everywhere throughout the land in course of time.

In the kingdom of Magadha of yore, there lived a brahmin woman called Charumathi in a town named Kundina. The prosperous town was the home of Charumathi and her husband. She devotedly served her husband and her parents-in-law. Impressed by her piety, Goddess Mahalakshmi appeared in her dream and asked her to worship Vara-Lakshmi (literally, boon granting - goddess of wealth) and seek to fulfill her wishes. Varalakshmi is yet another form of Lord Vishnu's consort, Lakshmi, the goddess of wealth. Thus was prescribed the Friday of Sravana month preceding the full moon day for the worship.

When Charumathi explained her dream to her family, she found them encouraging her to perform the pooja. Many other women of the town also joined her in performing the pooja in a traditional way and offered many sweet dishes to the Goddess Varalakshmi. They prayed with deep devotion:

"Padmaasane Padmakare sarva lokaika poojithe

Narayana priyadevi supreethaa bhava sarvada"

The well dressed women made offerings of delicious feast with utmost devotion. As they went round the deity in prayer, dazzling jewelry is said to have appeared as ornaments on the bodies of these worshippers and their houses filled with riches. They rewarded the priest who assisted them in performing the pooja and they all partook in the feast. The women expressed their gratitude to Charumathi who shared her dream and helped them become prosperous. This pooja came to be practiced year after year by women. Done with devotion, it is said that boons would be granted and thus many wishes would be realized.

Source

Guru Poornima

2008-07-16T13:16:00.000-07:00

The day is Vyaasa Pournami and it is also celebrated throughout India as Guru Poornima. The importance of the day has been explained now by the lawyer from Repalle in Thelugu, by Vineetha Raamachandra Rao in Kannada and by the editor of Sanaathana Saarathi in English. Well, I shall also speak now. Whatever My language, I speak not to inform but more to heal. I administer medicine for your minds, not food for your brains, or rather it is both; like honey, it is both food and drug.

There is nothing specially related to sage Vyasa which makes this day attached to his name. He was not born on this day nor did he 'leave' on this day; it is just dedicated to his memory and to the worship of all Gurus. For Vyaasa is the Aadiguru, the Muulaguru (the first and the source of all spiritual teachers). He recognised and declared the truth in a variety of ways and helped in opening the inner eye of man. He described in beautiful simple, clear terms the glory of the Lord and of the means of attaining Him. He saw that unless the mind is negated or destroyed, the Lord will not be manifest. He prescribed the paths by which this could be done. So he is the Lokaguru (world teacher), the Paramaguru (greatest teacher). He collected the hymns, collated them and put them into the Four Vedhas; he assembled the later Vedhic literature and composed the Brahma Suuthras (aphorisms on supreme reality) to expound the philosophy that was inherent in it. He wrote the Mahaabhaaratha, which includes the universal specific, the Bhagavad Geetha. Then, when he was sunk in sadness, in spite of all this knowledge and scholarship and teaching, Naaradha advised him to sing the glory of the personalised aspect of godhead, to waken the emotions and guide them godward through Bhakthi. That gave him and the world great joy and peace, for Vyaasa then wrote the Bhaagavatha.

Discover that Happiness is an Inner Gift

Now, whether it is Vyaasa or the Guru whom you honour today, the more important thing is the Pournami (full moon) that happens today; that is the one thing certain about it; the rest of the story is conjecture. The Guru is needed when you have the Guri ('goal' or 'aim' in Thelugu). If you do not have that urge, what can the teacher do? On sand or rock, if seeds are strewn, it is sheer waste of precious stuff. Inner prompting to see the light must send the aspirant to the teacher or must draw the teacher to wherever he is. You must inquire and discriminate: Do objects grant happiness? Is any one happy? How can one be happy through the multiplication of desire and the frantic effort to feed the raging fire? At last, you will by your own experience, discover that happiness is an inner gift, a spiritual treasure that can be won by equanimity.

The moon is the presiding deity of the mind; it must shine cool and comforting, eternally, in fullness, in the Hrudhaya-aakaasha (the inner firmament of the heart). The external material moon waxes and wanes but the mind should be trained to stand up against modifications and moods. The internal moon has no marks on it; it is ever full, it is always full moon for the victorious spiritual aspirant.

Man is possessed by the Ghost of Maaya

The mind spins a cocoon for the Jeevi (individual soul) to be imprisoned in. Karma, which is the activity of Maaya (ignorance), encloses the individual in its grip; it is the husk that makes the paddy seed grow and yield more paddy plants and more grains of paddy. Remove the husk and there is no more sprouting. The husk, Karma, makes the Jeevi sprout and undergo the penance of Vaasanas (going through the pleasure and pain produced by the impressions unconsciously left on the mind by past good or bad actions) and Samskaaras (performance of purificatory rites and sacred ceremonies). You reward and punish yourself as the result of your own activities; you are here because you wished to come here; you gravitate to the level to which you deeds drag or lift you. You make your own future by your thoughts and desires and deeds.

Maayaa is like the ghost of a tribal woman, which once possessed a great Pandith in a Himaalayan hermitage. The unfortunate Pandith sang and danced like any tribal damsel; he swore and cursed in the Paisachi (ghost) dialect and every one in the hermitage became ashamed of his company. At last, when the ghost was exorcised and the Pandith was freed, he became his original self; he remembered nothing of his pranks and blabberings. Man is similarly possessed by the ghost of Maayaa. The ghost has to be driven out.

The mode of exorcism of this ghost is taught by the Guru or the Geetha. Do not despair; it can be driven out. Confidence adds the required courage and strength. Do not doubt or give vent to despair. It must happen whether you welcome it or not, whether you strive for it or not; that is your reason for taking birth, the goal you have to reach. You have not come to be a tool in the hands of a ghost. The ant moves steadily and slowly towards its goal, climbing over everything that comes in its way. Let yours be the same Pipeelika Maarga (path of the ant). Follow the path of Naamasmarana steadily, climbing over all obstacles like sloth, pride, haste, doubt, etc.

The Guru can help you to a certain extent only, but be grateful to him for that little. He is like a skilled gardener, who tends the plants and waters them intelligently; cutting the tree into proper shape, applying the correct manure to supplement the soil and keeping it free from drought and pests. Give the Guru the gratitude for all this service; but reserve Sharanaagathi (seeking refuge for protection) for the Lord. Do not offer the Guru more than his due. Do not also change your allegiance.

Do Saadhana in Unbroken Disciplined Way

You cannot sell your house to some one and later, mortgage it to another, and rent it out to a third party after some further interval. Shri Raamakrishna had to cut asunder even the form of Kaali when it came across his path towards the realisation of the Nirguna (formless) aspect of God. Do not do spiritual practice off and on; do it in an unbroken disciplined way. Otherwise, it will be like watering a plant for some time and leaving it to go dry before you start again.

The Bhru-madhya (centre point between the eyebrows) on which you are asked to concentrate is not the point where your eyebrows meet in the centre of your forehead; it is a point in your inner awareness, the Hrudhaya (heart). Like the celestial damsels that were sent by Indhra to break the penance of sages, you will be getting during mediation nine varieties of music, but you should not be elated by that and suspend your Saadhana.

Guru Pournami here is distinct from the festival in other places. Between you and Me, it is not the relationship between Guru and Shishya (teacher and disciple) that prevails, or that of the guide and the pilgrim. The external Guru should not be equated with the Sarvantharyaami (innermost soul in all the hearts). Even Garuda cannot reach the goal if it does not spread its wings and leap into the sky. So, make a move, put a step forward. That is the immediate task; your resolve on this day should be that start with a sincere desire to succeed. Light will be shed by the grace of the Lord. The Lord has come to help you.

Discourse of Sri Sathya Sai Baba, Guru Pournami, Prashanthi Nilayam, 17 July 1962 Source

Rama Navami

2008-04-14T07:43:00.001-07:00

Ram Navami is a Hindu holiday. It falls on the ninth day of the Hindu lunar year (or Chaitra Masa Suklapaksha Navami), and is a celebration of the birthday of the Hindu god Rama.

The story behind Ram's birth goes as below: Dasarath, The King of Ayodhya Kingom had three wives, Kaushalya, Sumithra and Kaikeyi. Their greatest worry was that they had no children. At that time Maharshi Vasist suggests him to perform Puthra Kamesti Yagna, through which he can have children. He also tells him to bring Maharshi Rushya Shrunga to perform this Yagna for him. Immmediately King Dasharath gives his consent, and heads to Maharshi Rushya Shrunga's ashram, to get him. Maharshi agrees and will accompany Dasharath to Ayodhya(Capital of Avadha) and performs the yagna. As the result of yagna, Yagneshwar appears and hands Dasarath a bowl of Payasam and asks him to give it to his wives. Dasharath gives one half of the payasam to his elder wife Kausalya, and another half to his younger wife Kaikeyi. They both give half of their portions to Sumithra. After few days all three Queens conceive. On the nineth day (Navami) of Chaithra Masa (First month in hindu calender), at noon Kaushlya gives birth to Lord Sri Ram, Kaikeyi gives birth to Bharath, and Sumithra to twin boys, Lakshman and Shatrughan.

Lord Ram is the seventh incarnation of Lord Vishnu, who takes birth on earth when Adharma over rules Dharma. He protects all his devotees by vanishing the roots of Adharma. Lord Ram was born on earth to destroy the demon named Ravan.

Hindus normally perform Kalyanotsavam (marriage celebration) with small murtis of Rama and Sita in their houses, and at the end of the day the deity is taken to a procession on the streets. This day also marks the end of the nine-day utsavam called Chaitra Navaratri (Maharashtra) or Vasanthothsavam (Andhra Pradesh) (festival of Spring), which starts with Gudi Padwa (Maharashtra) or Ugadi (South India). According to recent astrological studies, his year of birth is consider to be January 10, 5114 B.C.

Some highlights of this day are-

1. Kalyanam (Ceremonial wedding performed by temple priests) at Bhadrachalam on the banks
of the river Godavari in Khammam district.

2. Panakam, a sweet drink prepared on this day with jaggery and pepper.

3. Procession of idols in the evening that is accompanied with play of water and colours.

For the occasion, Hindus are supposed to fast (or restrict themselves to a specific diet). Temples are decorated and readings of the Ramayana take place. Along with Shri Ram, people also pray Sita (Ram's wife), Lakshman (his brother who went on exile with him) and Hanuman (monkey god, ardent devotee of Ram and Ram's chief of army).

Sri-Ramnavami is dedicated to the memory of Lord Rama. It occurs on the ninth day (navami). The festival commemorates the birth of Rama who is remembered for his prosperous and righteous reign.

Source

Ugadi

2008-04-14T07:43:00.000-07:00

Ugadi (Telugu: ఉగాది, Kannada: ಯುಗಾದಿ ) (from ಯುಗ yuga, era + ಆದಿ ādi, beginning; the start of an era) is the new year's day for the people of the Deccan region of India. While the people of Andhra Pradesh and Karnataka use the term Ugadi for this festival, the people of Maharashtra term the same festival, observed on the same day, Gudi Padwa.

Sindhis, people from Sindh, celebrate the same day as their New Year day Cheti Chand. Ugadi is celebrated on a different day every year because the Hindu calendar is a lunisolar calendar.

The Saka calendar begins with the month of Chaitra (March/April) and Ugadi marks the first day of the new year.

The festival marks the new year day for people who follow the southern Indian lunar calendar, pervasively adhered to in the states of Andhra Pradesh, Karnataka and Maharashtra. This calendar reckons dates based on the Salivahana era (Salivahana Saka), which begins its count from the supposed date of the founding of the Empire by the legendary hero Shalivahana. The Satavahana king Shalivahana (also identified as Gautamiputra Satakarni) is credited with the initiation of this era known as Shalivahana. The Salivahana era begins its count of years from the year corresponding to 78 AD of the Gregorian calendar. Thus, the year 2000 AD corresponds to the year 1922 of the Salivahana Era.

In the terminology used by this lunar calendar (also each year is identified as per Hindu Calendar), Yugadi falls on Chaitra Shudhdha Paadyami or the first day of the bright half of the Hindu month of Chaitra. This generally falls in the months of March or April of the Gregorian calendar. In 2008, Yugadi falls on April 6th/7th depending on the region based on the thithi.

Telugu calendar has a sixty year cycle and starts the new year on ugadi i.e., on Chaitra Sudhdha Paadyami. After the completion of sixty years, the calendar starts anew with the first year.

Ugadi (start of Telugu year) is based on Bhāskara II lunar calculations in 12th century. It starts on the first new moon after Sun crosses equator from south to north on Spring Equinox. For example, the time for the new moon for Bijapur where Bhaskaracharya was born can be determined from the website [http://www.timeanddate.com/calendar/moonphases.html?year=2008&n=438] However, people celebrate Ugadi on the next morning as hindu day starts from sun rise.

The Telugu and Kannada people celebrate the festival with great fanfare; gatherings of the extended family and a sumptuous feast are de rigueur. The day, however, begins with ritual showers (oil bath) followed by prayers, and then the eating of a specific mixture of -

Neem Buds/Flowers for bitterness
Raw Mango for tang
Tamarind Juice for sourness
Green Chilli/Pepper for heat
Jaggery for sweetness
Pinch of Salt for saltiness

This mixture with all six tastes, called "Ugadi Pachhadi" in and "Bevu-ella"in, symbolizes the fact that life is a mixture of different experiences (sadness, happiness, anger, fear, disgust, surprise) , which should be accepted together and with equanimity.

Later, people traditionally gather to listen to the recitation of the religious almanac (Panchangam) of the coming year, and to the general forecast of the year to come. This is the Panchanga Sravanam, an informal social function where an elderly and respected person refers to the new almanac pertaining to the coming year and makes a general benediction to all present. The advent of television has changed this routine, especially in the cities. Nowadays, people turn on the TV to watch broadcasts of the recitation.

Ugadi celebrations are marked by literary discussions, poetry recitations and recognition of authors of literary works through awards and cultural programs. Recitals of classical Carnatic music and dance are held in the evenings.

The festival is called "Gudi Padwa" in Maharashtra; it heralds the advent of new year and is one of the most auspicious days for Maharashtrians.

It is customary to erect ‘Gudis’ on the first day (Padwa) of the Marathi New Year. 'Gudi' is a bamboo staff with a colored silk cloth and a garlanded goblet atop it, which symbolizes victory or achievement. Hence, this day is known as “Gudipadwa” in Maharashtra. The New Year is ushered in with the worship of the "Gudi" and the distribution of a specific "Prasad" comprising tender neem leaves, gram-pulse and jaggery. The symbolism of tastes is the same as what is described above.

Also in many Maharashtrian homes they celebrate the occasion by making Shrikhand Puri.

The years would have names in Sanskrit.

The name of the one that starts on April 6th 2008 is Sarvadhaari.The one that ended is Sarvajit.

Source

Meaning of Gayatri Mantra

2008-03-30T12:47:00.000-07:00

Om bhur bhuvah swah:

Bhur the earth, bhuvah the planets (solar family), swah the Galaxy. We observe that when an ordinary fan with a speed of 900 RPM (rotations Per minute) moves, it makes noise. Then, one can imagine, what great noise would be created when the galaxies move with a speed of 20,000 miles per second.This is what this portion of the mantra explains that the sound produced due to the fast-moving earth, planets and galaxies is Om. The sound was heard during meditation by Rishi Vishvamitra, who mentioned it to other colleagues. All of them, then unanimously decided to call this sound Om the name of God, because this sound is available in all the three periods of time, hence it is set (permanent). Therefore, it was the first ever revolutionary idea to identify formless God with a specific title (form) called upadhi. Until that time, everybody recognized God as formless and nobody was prepared to accept this new idea. In the Gita also, it is said, "Omiti ekaksharam brahma" , meaning that the name of the Supreme is Om, which contains only one syllable (8/12). This sound Om heard during samadhi was called by all the seers nada-brahma a very great noise), but not a noise that is normally beyond a specific amplitude and limits of decibels suited to human hearing. Hence the rishis called this sound Udgith musical sound of the above, i.e., heaven.They also noticed that the infinite mass of galaxies moving with a velocity of 20,000 miles/second was generating a kinetic energy = 1/2 MV2 and this was balancing the total energy consumption of the cosmos. Hence they named it Pranavah, which means the body (vapu) or store house of energy (prana).

Tat savitur varenyam:

Tat (God), savitur the sun (star), varenyam worthy of bowing or respect.

Once the form of a person along with the name is known to us, we may locate the specific person. Hence the two titles (upadhi) provide the solid ground to identify the formless God, Vishvamitra suggested. He told us that we could know (realize) the unknowable formless God through the known factors, viz., sound Om and light of suns (stars). A mathematician can solve an equation x2+y2=4; if x=2; then y can be known and so on. An engineer can measure the width of a river even by standing at the river bank just by drawing a triangle. So was the scientific method suggested by Vishvamitra in the mantra in the next portion as under:-

Bhargo devasya dheemahi:

Bhargo the light, devasya of the deity, dheemahi we should meditate.

The rishi instructs us to meditate upon the available form (light of suns) to discover the formless Creator (God). Also he wants us to do japa of the word Om (this is understood in the Mantra). This is how the sage wants us to proceed, but there is a great problem to realise it, as the human mind is so shaky and restless that without the grace of the Supreme (Brahma) it cannot be controlled. Hence Vishvamitra suggests the way to pray Him as under:

Dhiyo yo nah prachodayat:

Dhiyo (intellect), yo (he), nah (we all), prachodayat (guide to right Direction). O God! Deploy our intellect on the right path.

Full scientific interpretation of the Mantra:

The earth (bhur), the planets (bhuvah), and the galaxies(swah) are moving at a very great velocity, the sound produced is Om, (the name of formless God).

That God (tat), who manifests Himself in the form of light of suns (savitur) is worthy of bowing/respect(varenyam). We all, therefore, should meditate (dheemahi) upon the light (bhargo) of that deity (devasya) and also do chanting of Om. May He (yo) guide in right direction (prachodayat) our (nah) intellect (dhiyo). So we notice that the important points hinted in the mantra are:-

1) The total kinetic energy generated by the movement galaxies acts as an umbrella and balances the total energy consumption of the cosmos. Hence it was named as the Pranavah (body of energy).

2) Realising the great importance of the syllable OM, the other later date religions adopted this word with a slight change in accent, viz., amen and Ameen.

3) The God could be realised through the saguna (gross), upasana (method), i.e.,

a) by chanting the name of the supreme as OM and
b) by meditating upon the light emitted by stars (suns).

Maha Shivaratri

2008-03-06T11:02:00.000-08:00

Maha Shivratri or Maha Sivaratri or Shivaratri or Sivaratri (Night of Shiva) is a Hindu festival celebrated every year on the 13th night/14th day in the Krishna Paksha of the month Maagha (as per Shalivahana) or Phalguna (as per Vikrama) in the Hindu Calendar. The most significant practices on this day are offerings of Bael (Bilva) leaves to the Lord Shiva, fasting and all night long vigil. In North India and Nepal many people consume bhang lassi, which they believe is lord Shiva's favorite drink.

There are many stories associated with Shivaratri and its origins.

During the samudra manthan by the Gods and demons, haalaa-hala, a poison came out of the ocean.It was so toxic, that its effect would have wiped out the entire creation. At this juncture, as per the advice of Vishnu, the gods approached Mahadev and prayed to him to protect their lives by consuming this poison. Pleased with their prayers, out of compassion for living beings, Lord Shiva drank this poison and held it in his throat by binding it with a snake. The throat became blue due to the poison (Thus Lord Shiva is also known as Neelakantha) and Shiva remained unharmed. This shows that shiva is also the protector. In another story, it is said that the whole world was once facing destruction and the Goddess Parvati worshiped her husband Shiva to save it. She prayed for the Jivas (living souls) remaining in space like particles of gold dust in a lump of wax during that long period of pralaya (deluge) night, should, upon becoming active again and in the enjoyment of their short day and night, have his blessings, but only if they worshiped him just as she did then. Her prayer was accordingly granted. Parvati named the night for the worship of Iswara by mortals Maha-Sivaratri, or the great night of Siva, since pralaya is brought about by him. This period is really his night from the great night or pralaya which was the cause for the origin of this Sivaratri.

After creation was complete, Parvati asked Shiva of which rituals pleased him the most. The Lord replied that the 14th night of the new moon, during the month of Maagha, is my most favourite day. It is known as Shivaratri. Parvati repeated these words to her friends, from whom the word spread over all creation.

Once upon a time, a hunter worshiped Lord Shiva unknowingly on Shivaratri. He did this by dropping bael leaves on a shiva linga at the base of a bael tree from its branches where he was hiding and fasting all night. For this he was forgiven of all his sins. This forms the basis behind the offerings of bael to the Lord on Shivaratri.

In the Shanti Parva of the Mahabharata, Bhishma, whilst resting on the bed of arrows and discoursing on Dharma, refers to the observance of Maha Shivaratri by King Chitrabhanu. The story goes as follows -

Once upon a time King Chitrabhanu of the Ikshvaku dynasty, who ruled over the whole of Jambudvipa, was observing a fast with his wife, it being the day of Maha Shivaratri. The sage Ashtavakra came on a visit to the court of the king.

The sage asked the king the purpose of his observing the fast. King Chitrabhanu explained that he had a gift of remembering the incidents of his previous birth.

The king said to the sage that in his previous he was a hunter in Varanasi and his name was Suswara. His only livelihood was to kill and sell birds and animals. One day while roaming through forests in search of animals he was overtaken by the darkness of night. Unable to return home, he climbed a tree for shelter. It happened to be a Bael tree. He had seen a deer that day but let it live, after seeing the deer's sad family. As hunger and thirst tormented him, he was kept awake throughout the night. His canteen leaked water as he thought of his poor wife and children who were starving and anxiously waiting for his return. To pass away the time that night he engaged himself in plucking the Bael leaves and dropping them down onto the ground.

The next day he returned home and bought some food for himself and his family. The moment he was about to break his fast a stranger came to him, begging for food. He served the food first to stranger and then had his own.

At the time of his death, he saw two messengers of Lord Shiva. They were sent down to conduct his soul to the abode of Lord Shiva. He learnt then for the first time of the great merit he had earned by the unconscious worship of Lord Shiva during the night of Shivaratri. The messengers told him that there was a Lingam at the bottom of the tree. The leaves he dropped fell on the Lingam. His canteen, which leaked water, washed the Lingam and he had fasted all day and all night. Thus, he unconsciously worshiped the Lord.

As the conclusion of the tale the King said that he lived in the abode of the Lord and enjoyed divine bliss for long ages and now he has reborn as Chitrabhanu.

Tripundra refers to the three horizontal stripes of holy ash applied to the forehead. These stripes symbolise spiritual knowledge, purity and penance (spiritual practice of Yoga), so also they represent the three eyes of Lord Shiva. Wearing a rudraksha when worshipping Lord Shiva is ideal. A rudraksha is reddish in colour with yellow stripes and is flat like a fish. The rudraksha converts light frequencies of deities from the universe into sound frequencies in the body of humans and vice versa.

Only cold water and bel is offered to Lord Shiv's pindi. Neither is it bathed with milk and panchamrut (a mixture of milk, curds, ghee, sugar and honey) nor offered turmeric, vermilion (kumkum) or white consecrated rice (akshata). Milk and clarified butter (ghee) symbolise sustenance while turmeric is an underground stem and represents fertility of the soil, that is creation. Vermilion is prepared from turmeric. Since Lord Shiva is the deity of dissolution, substances such as milk, vermilion and turmeric are not used in His worship.

Bhishma Ekadasi and The Story of Bhishma Pitamaha

2008-02-18T09:54:00.000-08:00

"Bhishma Ekadashi" is dedicated to Pitamah Bhishma, the Grand warrior of Kurukshetra and the son of holy river Gangamaiya & King Shantanu. It is celebrated on the bright fortnight in the month of Magha. Bhishma Ekadashi is particularly sacred, and important, as it was on this day that Bhishma voluntarily gave up his life on the battlefield of Kurukshetra. It was just before this that he initiated Yudhishthira into the most powerful and efficacious of all mantras viz., the Vishnu Sahasranama.

Bhishma' means 'He of the terrible oath', referring to his vow of life-long celibacy. Devavrata became known as Bhishma because he took the bhishan pratigya — the vow of life-long celibacy and of service to whoever sat on the throne of his father (the throne of Hastinapur). This was because when his father Shantanu wanted to marry a fisherwoman Satyavati, her father refused, on the grounds that his daughter's children would never be rulers as Shantanu already had a son (Devavrata). This made Shantanu despondent. To placate Satyavati's father, Devavrata promised that he would never stake a claim to the throne, implying that the child born to Shantanu and Satyavati would become the ruler after Shantanu. At this, Satyavati's father retorted that even if Devavrata gave up his claim to the throne, his (Devavrata's) children would still claim the throne. At this, Devavrata, to make his father happy, took the terrible vow, thus sacrificing his 'crown-prince' title and denying himself the pleasures of intercourse. This gave him immediate recognition among the gods and his father granted him the boon of Ichha Mrityu (control over his own death — he could choose the time of his death, but not, as may be suggested, one of immortality).

Bhishma was a great archer and a warrior of peerless valour and courage. In the process of finding a bride for the young king Vichitravirya (son of Shantanu and Satyavati) for whom he was the regent, Bhishma challenged the assemblage of suitors at the swayamvar of princesses Amba, Ambika and Ambalika of Kashi (Varanasi) and defeated all of them. Unknown to Bhishma, Salwa, the ruler of Saubala was in love with Amba (the eldest princess) who reciprocated his feelings. On the way to Hastinapura with the princesses, Bhishma was confronted by Salwa who challenged him to a battle for the hand of Amba in marriage. After a hard fight, Salwa was vanquished and admitted defeat. Upon reaching Hastinapur Amba confided in Bhishma that she wished to wed Salwa and no other. When Bhishma sent her back to Salwa, the vanquished ruler turned her down in humiliation of losing the combat. Upon being turned down by Vichitravirya too, as a maiden who had loved another man, Amba was incensed at Bhishma, whose interference she perceived as the root cause of her troubles.

Amba took refuge with Parasurama, the guru of bhisma. Parasurama ordered Bhishma to marry Amba. Bhishma politely refused saying that he is ready to leave his life at the command of the teacher but not the promise that he had made. Upon the refusal Parasurama called him for a fight at Kurukshetra.

At the battlegrounds, while Bhishma was on a chariot, he saw his guru on the ground. He requested Parasurama to be equal to him by taking a chariot and Kavacham (armor). Parasurama blessed Bhishma with the power of divine vision and asked him to look again. When Bhishma looked at his guru with the divine eye-sight, he saw the Earth as Parasurama's chariot, the four Vedas as the horses, the Upanishads as the reins, Vayu as the sarathy (Charioteer) and the Vedic goddesses Gayatri, Savitri & Saraswati as the armor.

Bhishma got down from the chariot and sought the blessings of Parasurama to adhere to his dharma. Parasurama told him that if he would not have behaved in this manner Parasurama would have cursed him. Parasurama advised him to fight to protect his dharma of bramacharya and Prasurama would fight to protect his duty towards the word given to Amba.

They fought for 23 days without any result. Parasurama is a chiranjeev or immortal whereas Bhishma had the boon of death at his wish. On the 22nd night, Bhishma prayed to his ancestors to help him to bring the war to an end. His anscestors gave him a weapon which was not known to Parasurama . They told him that it would put Parasurama to sleep in the battlefield. A person who sleeps in the battlefield is considered to be dead as per Vedas. They advised Bhishma to call back the weapon at the end of day after sunset so that Parasurama will come back to his sense and that shall bring the end to war.

On the 23rd day, when Bhishma took the weapon given by his pitru's, a divine voice spoke to him asking not to use the weapon and insult his guru Parasurama and it told Parasurama that he cannot win over Bhishma in the war. But Parasurama said that he cannot go back from the war when Bhishma is still standing against him in the battlefield. Bhishma in respect of his teacher walked away from the combat and allowed a graceful exit for Parasurama.

Parasurama told amba that he could not win over Bhishma and gave her the boon of "mahakal shiva". Amba did penance to please Shiva. Shiva gave the boon that she will be instrumental for the death of Bhishma. Amba would be born as a princess in the house of king Drupada, and as a consequence of another boon would be transformed into Shikhandi (a male) and be the root cause of Bhishma's death.

In the great battle at Kurukshetra, Bhishma, bound by his oath to serve the ruler of Hastinapura, fought very reluctantly on the side of the Kauravas; nevertheless, he gave it his best effort. At one stage, his impeccable military prowess, combined with Arjuna's disinclination to fight him, almost made Lord Krishna break His vow of not actually fighting in the war. Krishna charged at Bhishma to kill him with a chariot wheel and was welcomed with folded hands by the grandsire. Then Arjuna pleaded with Krishna to stop and reminded him of the vow.

Bhishma was finally grievously wounded on the tenth day of the battle by Arjuna, who hid behind another warrior Shikhandi, and rained arrows on the grandsire. Bhishma knew that Shikhandi was born a woman and to strike a woman he deemed unworthy of the chivalrous. Thus, the warrior did not resist but merely remarked to Dushasana, "These are Arjuna's arrows, they cannot be Shikhandi's because they tear my flesh as a crab's young ones tear their mother's body." Of all of Duryodhana's commander-in-chiefs, Bhishma had held off the inevitable defeat the longest. He was the supreme commander of the Kaurava forces for ten days compared to Drona's five, Karna's two and Salya on the final day. Bhishma fell, his entire body resting on a pincushion of Arjuna's arrows. After that Drona become the Commander-in-Chief of Kaurav army. After his demise Karna replaced him. Soon after this, Karna, who in the face of Bhishma's criticism had sworn his vow to keep out of the Kurukshetra till the withdrawal of Bhishma, approached the grandsire to seek his blessings. Bhishma reveals to Karna that he always knew the truth of the latter's parentage and implored him to persuade Duryodhana (at this point he also told Karna that he had not allowed to fight him under his command as he did not want the real brothers to fight with each other) to end the carnage that had already resulted in such great slaughter. Upon Karna's refusal and insistence to remain true to Duryodhana, he nevertheless received the grandsire's blessing. He lay on the 'bed of arrows' till the end of the battle, and chose to die only after learning that the Pandavas had won, as he was now assured that the throne of Hastinapura was in safe hands. In his last days before he ascended to heaven, he recited to Yudhisthira the famous hymn to Vishnu, the Vishnu sahasranama. Bhishma also admitted he had been wrong to fight for Duryodhana even though he was the king's employee since one's only allegiance is towards righteousness.

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Ratha Saptami

2008-02-14T05:47:00.000-08:00

Ratha Saptami is a festival celebrated by Hindus that comes on the Seventh day of the bright half of the hindu month Magha. Lord Vishnu in his form as Surya is usually worshiped on this day.

Usually, Rathasapthami begins in households with a purificatory bath by holding a few bilva leaves on one's head while bathing and chanting a verse which is supposed to invoke the benevolence of the Lord in all that one takes up the rest of the year. It also involves doing a puja with the ritual 'Naivedyam', flowers and fruits.

This day is also known as Surya Jayanthi because it celebrates the power of the Sun God who is believed to be an incarnation of Lord Vishnu.

In important Vaishnavite temples like Tirumala and Srirangam, Rathasapthami figures as one of the important festivals of the year. A one day Brahmotsavam is held and the Utsava Murthy is carried out in a variety of vahanams around the main temple precints during the day.

Rathasapthami also marks the gradual increase in temperature across South India and anticipates the arrival of spring which is later heralded by the festival of Ugadi in the month of 'Chaitra'.

Mahatma Gandhiji's Voice - Spiritual Message

2008-01-30T08:56:00.000-08:00

During his stay in England in 1931, when the Columbia Gramophone Company requested him to make a record for them, Mahatma Gandhiji pleaded his inability to speak politics, and added that, at the age of sixtytwo, he could make his first and last record which should, if wanted, make his voice heard for all time. Confessing his anxiety to speak on the spiritual matters, on October 20, 1931 he read out his old article "On God":

"There is an indefinable mysterious power that pervades everything, I feel it though I do not see it. It is this unseen power which makes itself felt and yet defies all proof, because it is so unlike all that I perceive through my senses. It transcends the senses. But it is possible to reason out the existence of God to a limited extent. Even in ordinary affairs we know that people do not know who rules or why and how He rules and yet they know that there is a power that certainly rules. In my tour last year in Mysore I met many poor villagers and I found upon inquiry that they did not know who ruled Mysore. They simply said some God ruled it. If the knowledge of these poor people was so limited about their ruler I who am infinitely lesser in respect to God than they to their ruler need not be surprised if I do not realize the presence of God - the King of Kings. Nevertheless, I do feel, as the poor villagers felt about Mysore, that there is orderliness in the universe, there is an unalterable law governing everything and every being that exists or lives. It is not a blind law, for no blind law can govern the conduct of living being and thanks to the marvelous researches of Sir J. C. Bose it can now be proved that even matter is life. That law then which governs all life is God. Law and the law-giver are one. I may not deny the law or the law-giver because I know so little about it or Him. Just as my denial or ignorance of the existence of an earthly power will avail me nothing even so my denial of God and His law will not liberate me from its operation, whereas humble and mute acceptance of divine authority makes life's journey easier even as the acceptance of earthly rule makes life under it easier. I do dimly perceive that whilst everything around me is ever changing, ever dying there is underlying all that change a living power that is changeless, that holds all together, that creates, dissolves and recreates. That informing power of spirit is God, and since nothing else that I see merely through the senses can or will persist, He alone is. And is this power benevolent or malevolent ? I see it as purely benevolent, for I can see that in the midst of death life persists, in the midst of untruth truth persists, in the midst of darkness light persists. Hence I gather that God is life, truth, light. He is love. He is the supreme Good. But He is no God who merely satisfies the intellect, if He ever does. God to be God must rule the heart and transform it. He must express himself in every smallest act of His votary. This can only be done through a definite realization, more real than the five senses can ever produce. Sense perceptions can be and often are false and deceptive, however real they may appear to us. Where there is realization outside the senses it is infallible. It is proved not by extraneous evidence but in the transformed conduct and character of those who have felt the real presence of God within. Such testimony is to be found in the experiences of an unbroken line of prophets and sages in all countries and climes. To reject this evidence is to deny oneself. This realization is preceded by an immovable faith. He who would in his own person test the fact of God's presence can do so by a living faith and since faith itself cannot be proved by extraneous evidence the safest course is to believe in the moral government of the world and therefore in the supremacy of the moral law, the law of truth and love. Exercise of faith will be the safest where there is a clear determination summarily to reject all that is contrary to truth and love. I confess that I have no argument to convince through reason. Faith transcends reason. All that I can advise is not to attempt the impossible."

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Life and Teachings of Swami Vivekananda

2008-01-29T05:15:00.000-08:00

Swami Vivekananda, known in his pre-monastic life as Narendra Nath Datta, was born in an affluent family in Kolkata on 12 January 1863. His father, Vishwanath Datta, was a successful attorney with interests in a wide range of subjects, and his mother, Bhuvaneshwari Devi, was endowed with deep devotion, strong character and other qualities. A precocious boy, Narendra excelled in music, gymnastics and studies. By the time he graduated from Calcutta University, he had acquired a vast knowledge of different subjects, especially Western philosophy and history. Born with a yogic temperament, he used to practise meditation even from his boyhood, and was associated with Brahmo Movement for some time.

With Sri Ramakrishna
At the threshold of youth Narendra had to pass through a period of spiritual crisis when he was assailed by doubts about the existence of God. It was at that time he first heard about Sri Ramakrishna from one of his English professors at college. One day in November 1881, Narendra went to meet Sri Ramakrishna who was staying at the Kali Temple in Dakshineshwar. He straightaway asked the Master a question which he had put to several others but had received no satisfactory answer: “Sir, have you seen God?” Without a moment’s hesitation, Sri Ramakrishna replied: “Yes, I have. I see Him as clearly as I see you, only in a much intenser sense.”

Apart from removing doubts from the mind of Narendra, Sri Ramakrishna won him over through his pure, unselfish love. Thus began a guru-disciple relationship which is quite unique in the history of spiritual masters. Narendra now became a frequent visitor to Dakshineshwar and, under the guidance of the Master, made rapid strides on the spiritual path. At Dakshineshwar, Narendra also met several young men who were devoted to Sri Ramakrishna, and they all became close friends.

Difficult Situations
After a few years two events took place which caused Narendra considerable distress. One was the sudden death of his father in 1884. This left the family penniless, and Narendra had to bear the burden of supporting his mother, brothers and sisters. The second event was the illness of Sri Ramakrishna which was diagnosed to be cancer of the throat. In September 1885 Sri Ramakrishna was moved to a house at Shyampukur, and a few months later to a rented villa at Cossipore. In these two places the young disciples nursed the Master with devoted care. In spite of poverty at home and inability to find a job for himself, Narendra joined the group as its leader.

Beginnings of a Monastic Brotherhood
Sri Ramakrishna instilled in these young men the spirit of renunciation and brotherly love for one another. One day he distributed ochre robes among them and sent them out to beg food. In this way he himself laid the foundation for a new monastic order. He gave specific instructions to Narendra about the formation of the new monastic Order. In the small hours of 16 August 1886 Sri Ramakrishna gave up his mortal body.

After the Master’s passing, fifteen of his young disciples (one more joined them later) began to live together in a dilapidated building at Baranagar in North Kolkata. Under the leadership of Narendra, they formed a new monastic brotherhood, and in 1887 they took the formal vows of sannyasa, thereby assuming new names. Narendra now became Swami Vivekananda (although this name was actually assumed much later.)

Awareness of Life’s Mission
After establishing the new monastic order, Vivekananda heard the inner call for a greater mission in his life. While most of the followers of Sri Ramakrishna thought of him in relation to their own personal lives, Vivekananda thought of the Master in relation to India and the rest of the world. As the prophet of the present age, what was Sri Ramakrishna’s message to the modern world and to India in particular? This question and the awareness of his own inherent powers urged Swamiji to go out alone into the wide world. So in the middle of 1890, after receiving the blessings of Sri Sarada Devi, the divine consort of Sri Ramakrishna, known to the world as Holy Mother, who was then staying in Kolkata, Swamiji left Baranagar Math and embarked on a long journey of exploration and discovery of India.

Discovery of Real India
During his travels all over India, Swami Vivekananda was deeply moved to see the appalling poverty and backwardness of the masses. He was the first religious leader in India to understand and openly declare that the real cause of India’s downfall was the neglect of the masses. The immediate need was to provide food and other bare necessities of life to the hungry millions. For this they should be taught improved methods of agriculture, village industries, etc. It was in this context that Vivekananda grasped the crux of the problem of poverty in India (which had escaped the attention of social reformers of his days): owing to centuries of oppression, the downtrodden masses had lost faith in their capacity to improve their lot. It was first of all necessary to infuse into their minds faith in themselves. For this they needed a life-giving, inspiring message. Swamiji found this message in the principle of the Atman, the doctrine of the potential divinity of the soul, taught in Vedanta, the ancient system of religious philosophy of India. He saw that, in spite of poverty, the masses clung to religion, but they had never been taught the life-giving, ennobling principles of Vedanta and how to apply them in practical life.

Thus the masses needed two kinds of knowledge: secular knowledge to improve their economic condition, and spiritual knowledge to infuse in them faith in themselves and strengthen their moral sense. The next question was, how to spread these two kinds of knowledge among the masses? Through education – this was the answer that Swamiji found.

Need for an Organization
One thing became clear to Swamiji: to carry out his plans for the spread of education and for the uplift of the poor masses, and also of women, an efficient organization of dedicated people was needed. As he said later on, he wanted “to set in motion a machinery which will bring noblest ideas to the doorstep of even the poorest and the meanest.” It was to serve as this ‘machinery’ that Swamiji founded the Ramakrishna Mission a few years later.

Decision to attend the Parliament of Religions
It was when these ideas were taking shape in his mind in the course of his wanderings that Swami Vivekananda heard about the World’s Parliament of Religions to be held in Chicago in 1893. His friends and admirers in India wanted him to attend the Parliament. He too felt that the Parliament would provide the right forum to present his Master’s message to the world, and so he decided to go to America. Another reason which prompted Swamiji to go to America was to seek financial help for his project of uplifting the masses.
Swamiji, however, wanted to have an inner certitude and divine call regarding his mission. Both of these he got while he sat in deep meditation on the rock-island at Kanyakumari. With the funds partly collected by his Chennai disciples and partly provided by the Raja of Khetri, Swami Vivekananda left for America from Mumbai on 31 May 1893.

The Parliament of Religions and After
His speeches at the World’s Parliament of Religions held in September 1893 made him famous as an ‘orator by divine right’ and as a ‘Messenger of Indian wisdom to the Western world’. After the Parliament, Swamiji spent nearly three and a half years spreading Vedanta as lived and taught by Sri Ramakrishna, mostly in the eastern parts of USA and also in London.

Awakening His Countrymen
He returned to India in January 1897. In response to the enthusiastic welcome that he received everywhere, he delivered a series of lectures in different parts of India, which created a great stir all over the country. Through these inspiring and profoundly significant lectures Swamiji attempted to do the following:

to rouse the religious consciousness of the people and create in them pride in their cultural heritage;
to bring about unification of Hinduism by pointing out the common bases of its sects;
to focus the attention of educated people on the plight of the downtrodden masses, and to expound his plan for their uplift by the application of the principles of Practical Vedanta.

Founding of Ramakrishna Mission
Soon after his return to Kolkata, Swami Vivekananda accomplished another important task of his mission on earth. He founded on 1 May 1897 a unique type of organization known as Ramakrishna Mission, in which monks and lay people would jointly undertake propagation of Practical Vedanta, and various forms of social service, such as running hospitals, schools, colleges, hostels, rural development centres etc, and conducting massive relief and rehabilitation work for victims of earthquakes, cyclones and other calamities, in different parts of India and other countries.

Belur Math
In early 1898 Swami Vivekananda acquired a big plot of land on the western bank of the Ganga at a place called Belur to have a permanent abode for the monastery and monastic Order originally started at Baranagar, and got it registered as Ramakrishna Math after a couple of years. Here Swamiji established a new, universal pattern of monastic life which adapts ancient monastic ideals to the conditions of modern life, which gives equal importance to personal illumination and social service, and which is open to all men without any distinction of religion, race or caste.

Disciples
It may be mentioned here that in the West many people were influenced by Swami Vivekananda’s life and message. Some of them became his disciples or devoted friends. Among them the names of Margaret Noble (later known as Sister Nivedita), Captain and Mrs Sevier, Josephine McLeod and Sara Ole Bull, deserve special mention. Nivedita dedicated her life to educating girls in Kolkata. Swamiji had many Indian disciples also, some of whom joined Ramakrishna Math and became sannyasins.

Last Days
In June 1899 he went to the West on a second visit. This time he spent most of his time in the West coast of USA. After delivering many lectures there, he returned to Belur Math in December 1900. The rest of his life was spent in India, inspiring and guiding people, both monastic and lay. Incessant work, especially giving lectures and inspiring people, told upon Swamiji’s health. His health deteriorated and the end came quietly on the night of 4 July 1902. Before his Mahasamadhi he had written to a Western follower: “It may be that I shall find it good to get outside my body, to cast it off like a worn out garment. But I shall not cease to work. I shall inspire men everywhere until the whole world shall know that it is one with God.”

Selected Teachings of Swami Vivekananda

My ideal, indeed, can be put into a few words, and that is: to preach unto mankind their divinity, and how to make it manifest in every movement of life.

Education is the manifestation of the perfection already in man.

We want that education by which character is formed, strength of mind is increased, the intellect is expanded, and by which one can stand on one's own feet.

So long as the millions live in hunger and ignorance, I hold every man a traitor who, having been educated at their expense, pays not the least heed to them.

Whatever you think, that you will be. If you think yourselves weak, weak you will be; if you think yourselves strong, strong you will be.

If you have faith in all the three hundred and thirty millions of your mythological gods, … and still have no faith in yourselves, there is no salvation for you. Have faith in yourselves, and stand up on that faith and be strong; that is what we need.

Strength, strength it is that we want so much in this life, for what we call sin and sorrow have all one cause, and that is our weakness. With weakness comes ignorance, and with ignorance comes misery.

The older I grow, the more everything seems to me to lie in manliness. This is my new Gospel.

Purity, patience, and perseverance are the three essentials to success, and above all, love.

Religion is realization; not talk, not doctrine, nor theories, however beautiful they may be. It is being and becoming, not hearing or acknowledging; it is the whole soul becoming changed into what it believes.

Religion is the manifestation of the Divinity already in man.

Teach yourselves, teach everyone his real nature, call uon the sleeping soul and see how it awakes. Power will come, glory will come, goodness will come, purity will come, and everything that is excellent will come when this sleeping soul is roused to self-conscious activity.

They alone live who live for others, the rest are more dead than alive.

This is the gist of all worship – to be pure and to do good to others.

It is love and love alone that I preach, and I base my teaching on the great Vedantic truth of the sameness and omnipresence of the Soul of the Universe.

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Makar Sankranti

2008-01-08T12:32:00.000-08:00

From an astrological perspective, the entry of Ravi (Sun) into Makar Rasi is called as Makar Sankranti. The festival is a harvest festival and is popular in the Indian states of Andhra Pradesh, Karnataka, Kerala and Maharastra.

From this day onwards Ravi begins to move from South towards the North with respect to the Earth signaling the oncoming of summer and hence this part of the season is also called as Uttarayana. During this period the power of Ravi will be more that what is. It affects the entire human beings and the rays that Ravi emanates will have adverse effects on human beings. Severe cold will be in Dhanurmasa and from Makarmasa gradually decreases and summer shows its intensity stating from the Radha Saptami day.

Makar Sankramanam will come in Pushamasa i.e., Full moon in Pushami Star. This is the reason why this month is called Pusha masa. Pusha masa is ruled by Saturn. The power of Saturn will be more. The star Pushami belongs to Satrun. Guru is Adidevata for the Star and Yama is Adidevata for Satrun. As a result the negative effects will be more.

When Ravi enters in Makar Rasi, Sani owns the house and Kuja is in exalted position and Guru in deliberate position. As Kuja is responsible for fire and Guru is for education line, during this period it is advised not to undertake any auspicious functions otherwise we call it as sunya masa. Natives belong to Makar rasi or persons with stars of Uttarashada, Sravan and Dhanista are advised to take more caution on health front.

Andhra Pradesh:
In Andhra Pradesh, Makar Sankranti is celebrated for four days, each day marking the traditional festivals of Bhogi, Makar Sankranti (Pedda Panduga), Kanuma and Mukkanuma respectively. The auspicious day of Sankranti is celebrated as Pongal. In most regions, the festival is celebrated for three days. The day before Makar Sankranti is known as Bhogi. On this day, early in the morning, old items in the house such unusable clothes, broken furniture are set on fire. On Sankranti, people wear new clothes and visit temples to celebrate the harvest. The third day is known as Kanuma. This season is also famous for cockfights in the State. However cockfights are not legal these days.

Makar Sankranti is one of the most auspicious days for Hindus and is celebrated in almost all parts of the country in myriad cultural forms with great devotion, fervor and gaiety. People in large numbers take dip in holy rivers such as the Ganga and Prayag and pray to Sun God.

Uttar Pradesh:
In Uttar Pradesh, Sankrant is called ‘Khichiri’. Taking a dip in the holy rivers on this day is regarded as most auspicious. A big one-month long ‘Magha-Mela’ fair begins at Prayag (Allahabad) on this occasion. Apart from Triveni, ritual bathing also takes place at many places like Haridvar and Garh Mukteshwar in Uttar Pradesh, and Patna in Bihar.

Bengal:
In Bengal every year a very big Mela is held at Ganga Sagar where the river Ganga is believed to have dived into the nether region and vivified the ashes of the sixty thousand ancestors of King Bhagirath. This mela is attended by a large number of pilgrims from all over the country.

Tamil Nadu:
In Tamil Nadu Sankrant is known by the name of ‘Pongal’, which takes its name from the surging of rice boiled in a pot of milk, and this festival has more significance than even Diwali. It is very popular particularly amongst farmers. Rice and pulses cooked together in ghee and milk is offered to the family deity after the ritual worship. In essence in the South this Sankrant is a ‘Puja’ (worship) for the Sun God.

Karnataka:
In Karnataka, the festival is marked by visiting one's friends and relatives to exchange greetings, and by the preparation of a dish called Ellu (made with sesame seeds, coconuts, sugar blocks, etc). A common custom found across Karnataka is the exchange of sugarcane pieces and Ellu with one's neighbors, friends and relatives. In Karnataka, Pongal is known as 'Sankranti', and cows and bullocks are gaily decorated and fed 'Pongal'- a sweet preparation of rice. Special prayers are offered. In the evening, the cattle are led out in procession to the beat of drums and music. In the night a bonfire is lit and the animals are made to jump over the fire.

Makar Sankranti is marked by men, women and children wearing colorful clothing; visiting near and dear ones; and exchanging pieces of sugarcane, a mixture of fried til, molasses, pieces of dry coconut, peanuts and fried gram. On this auspicious day, people in Karnataka distribute Yellu and bella (Sesame seeds and Jaggery) and greet with the words " “Ellu bella thindu, Olle Maathu Aadu” (Eat sesame seeds and speak only good). The significance of this exchange is that sweetness should prevail in all the dealings.

Maharashtra:
In Maharashtra on the Sankranti day people exchange multi-colored tilguds made from til (sesame seeds) and sugar and til-laddus made from til and jaggery. Til-polis are offered for lunch. While exchanging tilguls as tokens of goodwill people greet each other saying – ‘til-gul ghya, god god bola’ meaning ‘accept these tilguls and speak sweet words’. The under-lying thought in the exchange of tilguls is to forget the past ill-feelings and hostilities and resolve to speak sweetly and remain friends.

This is a special day for the women in Maharashtra when married women are invited for a get-together called ‘Haldi-Kumkum’ and given gifts of any utensil, which the woman of the house purchases on that day.

Gujarat:
In Gujarat Sankrant is observed more or less in the same manner as in Maharashtra but with a difference that in Gujarat there is a custom of giving gifts to relatives. The elders in the family give gifts to the younger members of the family. The Gujarati Pundits on this auspicious day grant scholarships to students for higher studies in astrology and philosophy. This festival thus helps the maintenance of social relationships within the family, caste and community.

Kite flying has been associated with this festival in a big way. It has become an internationally well-known event.

Punjab:
In Punjab where December and January are the coldest months of the year, huge bonfires are lit on the eve of Sankrant and which is celebrated as "LOHARI". Sweets, sugarcane and rice are thrown in the bonfires, around which friends and relatives gather together. The following day, which is Sankrant, is celebrated as MAGHI. The Punjabi's dance their famous Bhangra dance till they get exhausted. Then they sit down and eat the sumptuous food that is specially prepared for the occasion.

Kerala:
The 40 days anushthana by the devotees of Ayyappa ends on this day in Sabarimala with a big festival.

Bundelkhand:
In Bundelkhand and Madhya Pradesh this festival of Sankrant is known by the name ‘Sakarat’ and is celebrated with great pomp & merriment accompanied by lot of sweets.

Tribals of Orissa:
Many tribals in our country start their New Year from the day of Sankrant by lighting bonfires, dancing and eating their particular dishes sitting together. The Bhuya tribals of Orissa have their Maghyatra in which small home-made articles are put for sale.

Assam:
In Assam, the festival is celebrated as Bhogali Bihu.

Coastal Region:
In the coastal regions, it is a harvest festival dedicated to Indra.

Makar Sankranti is the day when the glorious Sun God of Hindus begins its ascendancy and entry into the Northern Hemisphere. Ravi (Sun) for Hindis stands for Pratyaksha Daivam who symbolizes the one, non-dual, self-effulgent, glorious divinity blessings one and all tirelessly. Ravi is the one who transcends time and also the one who rotates the proverbial Wheel of Time. The very famous Gayantri Mantra, which is chanted everyday by every faithful Hindu, is directed to Sun God to bless them with intelligence and wisdom. Sun not only represents God but also stands for an embodiment of knowledge and wisdom. On Makar Sankranti day the Sun begins its ascendancy and journey into the Northern Hemisphere and thus it signifies an event wherein the God seem to remind their children that ‘Tamaso Ma Jyotirgamaya’.

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Gita Jayanti

2007-12-20T10:28:00.000-08:00

THE GITA Jayanthi or the birthday of the Bhagavad-Gita is celebrated throughout India by all admirers and lovers of this sacred scripture on the 11th day (Ekadashi) of the bright half of the month of Margaseersha (December-January) according to the Hindu almanac. That was the day on which Sanjaya narrated the dialogue between Sri Krishna and Arjuna, to King Dhritarashtra, and thus made the glorious teachings of the Lord available to us, to all the people of the world, and for all time.

The Gita Jayanthi marks one of the greatest days in the history of mankind. Nearly six thousand years ago on that day a dazzling flash of brilliant lightning lit up the firmament of human civilization. That spiritual effulgence, that flash, was the message of the Bhagavad Gita, given by the Lord Himself on the battlefield of Kurukshetra. Unlike ordinary dashes of lightning which die away after dashing for 'a split-second, this brilliant dash of that memorable day continued to shine through the centuries and even now illumines the path of humanity on its onward march to perfection.

The Gita is the most beautiful and only truly philosophical song. It contains sublime lessons on wisdom and philosophy. It is the "Song Celestial'. It is the universal gospel. It contains the message of life that appeals to all, irrespective of race, creed, age or religion.

The Gita was given to us about six thousand years ago through Arjuna, an Indian prince, by Sri Krishna, the Lord incarnate. The teachings are based on the Upanishads, the ancient, revealed metaphysical classics of India. The Gita shows a way to rise above the world of duality and the pairs of opposites and to attain eternal bliss and immortality. It is a gospel of action. It teaches the rigid performance of one's duty in society, the life of active struggle, keeping one's inner being untouched by outer surroundings and renouncing all fruits of actions as offerings unto the Lord.

The Gita is a source of power and wisdom. It strengthens you when you are weak and inspires you when you are feeble. It teaches you to embrace righteousness and resist unrighteousness.

The Gita is not merely a book; it is not a mere scripture. It is a living voice carrying an eternally vital and indispensable message to mankind. Its verses embody words of wisdom, coming from the infinite ocean of knowledge, the Absolute Itself.

The voice of the Gita is the call of the Supreme. It is the divine sound explained. The mightiest primal source of all existence, all power, is the manifested sound, Om. This is the divine Word. It is the Nada Brahman whose unceasing can is: "Be ye all ever merged in the eternal unbroken continuous consciousness of the Supreme Truth". This is the sublime message that the great Gita elaborates and presents in all comprehensiveness and in a universally accepted form. It is verily this message of the Bhagavad Gita that I wish to recall and reproclaim with emphasis to you.

To be always conscious of the Divine, to ever feel the Divine presence, to live always in the awareness of the Supreme Being in the chambers of your heart and everywhere around you, is verily to live a life of fullness and divine perfection on earth itself Such constant remembrance of God and such attitude of mind will release you forever from the clutches of Maya and free you from all fear To forget the Supreme is to fall into Maya. To forget Him is to be assailed by fear To live in unbroken remembrance of the Supreme Truth is to remain always in the region of Light, far beyond Maya's reach.

Mark carefully how the Gita again and again stresses upon this lofty message. The Lord declares : "Keep thou thy mind in Me, in Me place thy reason".

In another verse, He says "Therefore, at all times remember Me and fight You will surely attain Me, thus having offered yourself'.

And yet again: "perform action remaining united with Me at heart".

Vaikunta Ekadesi

2007-12-20T09:14:00.000-08:00

Ekadasi means 'the eleventh' in Sanskrit and refers to the eleventh day of a fortnight belonging to a lunar month. Falling in the moon's waxing phase in the month of Dhanurmasa (December-January), Ekadasi is synonymous with fasting and abstinence. The Dhanurmasa sukla paksha ekadasi is called Vaikunta Ekadasi.

However, the austerity is associated with much deeper aspects. This is explained in the Padma Puranam (the second amongst the eighteen puranas), which tells us about the beginnings of Ekadasi with this legend. During the Krita Yuga, also termed the golden age, an asura called Muran harassed both devas and mortals. Unable to bear his tyranny, the devas sought refuge in Shiva. He directed them to approach Vishnu. Vishnu agreed to help the devas and went out to battle with Muran. During the long battle, which lasted one thousand celestial years, Vishnu needed to rest for a while. He entered a beautiful cave called Himavati in Badarikashrama to sleep. Muran wanted to strike Vishnu while he was sleeping. However, Shakti - Vishnu's female energy - emerged out of his body and assumed the form of a beautiful damsel who fought Muran and vanquished him. When Vishnu awoke he was very pleased and named this maiden as Ekadasi and granted her a boon. The maiden said, "O Lord, if You are pleased with me and wish to give me a boon, then give me the power to deliver people from the greatest sins if they fast of this day". Vishnu granted her the boon and declared that people worshipping her would reach Vaikunta. Thus, it is said, was born the first ekadasi, which was a Dhanurmasa sukla paksha ekadasi. Sages and devout people have been since, observing the ekadasi vrata regularly. Here, the demon Muran represents the tamasic and rajasic qualities in us. The import of the ekadasi vrata is that one can conquer rajasic and tamasic tendencies in us through fasting. This helps us reach our ultimate destination, Vaikuntha, which is the place or stage of no 'kuntitha' or dullness, stupidity and misery.

It is also said that on this day the ksheerasagara manthana (churning of the ocean) took place and the nectar of immortality (amritha) was distributed to the gods. This divine event is interpreted in the following manner. The ocean of milk is the human heart filled with satvic tendencies (kindness, purity and goodness). However, in all of us there exist both types of inclinations, good (devas) and bad (asuras). Only Sadhana or the churning process will throw out the poison in us and we can procure the sweet nectar, which will liberate us from the cycle of birth and death. Shaivaites call this day as Nanjunda Ekadasi, as it was on this day Shiva consumed nanju, the poison that emanated from the churning of the ocean. Some schools of thought believe that Sri Krishna gave the Gitopadesam to Arjuna on the day of Vaikunta Ekadasi. For the Vaishnavas, it is a very holy day and should be ideally spent in fasting, prayer and meditation. Devotees look upon this austerity as a means to succeed in their spiritual endeavours. To them it is an activity which will increase their sankalpa (that which is beneficial to them), so as to avoid activities which are not beneficial to them (vikalpa). Such austerities make a student of spirituality enthusiastic, positive, serene and determined. They finally lead to the understanding that all activities must be only performed for the pleasure of the Lord. Austerity is indeed one of the four legs supporting religion, the other three being purity, mercy and truthfulness.

In his Gitopadesam to Arjuna, Sri Krishna describes the threefold path of austerity and says "deva -dvija-guru-praajna-pujanam-shauchanam-arvajanam-brahmacharyam-ahimsaa-cha-shariram-tapuchyate", which means one must worship the Supreme Lord, the Brahmans, the spiritual master, and superiors like the father and mother. Cleanliness, simplicity, celibacy and nonviolence are also austerities of the body (Bhagvada Geeta 17.14). Truthful speech, which is not offensive to others and the regular recitation of scriptures, is austerity of speech (17.15). Serenity of thought, compassion, gravity, self-control, purity of purpose, are all austerity of the mind (17.16). This threefold path of austerity, practiced by men whose aim is not to benefit materially but to please the Supreme, leads to a nature of goodness. Sri Krishna finally says that penances and austerities which are performed foolishly, by means of obstinate self-torture, or by destroying or injuring others, are the approach of the ignorant. It is also recommended that one must not perform austerities beyond his capabilities, lest the austerities become mechanical or offensive.

The Padma Purana says: "ekadasi vrata samam vrata nasti jagattraye anicchaya'pi yat krtva gatir evam vidha'vayoh ekadasi vratam ye tu bhakti bhavena kurvate na jane kim bhavet tesam vasudeva anukampaya" , which translates as: In the three worlds, there is no kind of fasting which is even comparable to the Ekadasi fast. Even if one performs this fast without a proper attitude, he achieves the Supreme Abode. If one fasts on Ekadasi day, with full devotion, what happens to him by the mercy of the Supreme Lord, I cannot say (the merit he achieves cannot be described).

While Vaikunta Ekadasi is observed in all Vaishnava temples, the day is very special at the Sri Ranganatha temple at Srirangam in Tamil Nadu. On this auspicious day, Lord Ranganatha in all His glory and resplendence enters the Parama Padha Vaasal (the gateway to salvation) at the sacred precincts of the temple at Srirangam, and showers His blessings and grace on mankind.

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Hindu Puja

2007-10-22T10:09:00.000-07:00

Now-a-days, society is so busy, people are not finding time even to think about God. If they can allot a few minutes every day for strengthening their relationship with God, they can achieve prosperity in all walks of life. Puja(worship) helps for this purpose. We are presenting here 12-steps of vedic Puja, which is a condensed version that every one can perform by spending 30 to 45 minutes of time, every day. The following are the steps:

1. Prepartion for Worship - 1 min
2. Offering of lights - 1 min
3. Prayers to Divine guide(Guru) - 1 min
4. Water sipping(Aachamana) - 2 min
5. Prayers to god Ganesh - 2 min
6. Declaration of Intent(Sankalpa) - 1 min
7. Gayatri Mantra - 15 min
8. Worshipping the deity - 15 min
9. Sipping the holy water - 2 min
10. Offering food(Naivedyam) - 1 min
11. Lighting camphor(Haarathi) - 1 min
12. Circumambulation(Pradakshinaas) - 2 min
The best time to start Puja is at morning 6.00 o' clock. If this is not possible, then we can do it at evening 6.00 o' clock. Puja should be performed with a quiet and peaceful mind, after taking bath.

Articles needed:

Photo or idol of deity, a tumbler of water and two plates, two oil lamps, flowers / akshitaas(uncooked rice mixed with wet turmeric), fruit / sweet / jaggery / sugar / milk and camphor, Kumkum(vermilion) / Vibhooti (white powder made from cow dung).

Prepartion for Worship:

Sit on a wooden plank facing East or North. Take another wooden plank and spread a silk cloth on it. Now place the deity's photo or idol on the silk cloth, opposite to you. Wear kumkum or Vibhooti between your eye brows.

Offering of lights:

Lit up two oil lamps before the deity. Use gingelly oil or ghee as the fuel in the lamps.

Prayers to Divine Guide(Guru):

If you have a Guru, you are fortunate. Otherwise, consider your favourite deity as your Guru. Get your Guru into your mind, fold your hands at chest, and recite this:

Om Gururbrahmaa Gururvishnuhu Gururdevo maheswaraha

Gurussaakshaat Parabrahmaa Tasmai Sree gurave namaha

Now, imagine lord Vishnu(See him at right) in to your mind, and offer your prayers to him to remove any obstacles:

Om Suklaambaradharam vishnum sasivarnam chaturbhujam

Prasanna vadanam dhayayet sarva vighnopasaantaye

Water sipping(Aachamana):

The following 24 names of god Vishnu should be uttered for receiving protective energies:

Om Kesavaaya swaaha

- Recite this once, pour water into your right hand and sip it.

Om Naaraayanaaya swaaha

- Recite this, sip water as above.

Om Maadhavaaya swaaha

- Recite this, sip water as above.

Then pour some more water and drop it on the floor at your left side. Now fold hands in reverence, and recite the following names:

Om Govindaaya namaha

Om Vishnave namaha

Om Madhusoodanaaya namaha

Om Trivikramaaya namaha

Om Vaamanaaya namaha

Om Sreedharaaya namaha

Om Hrusheekesaaya namaha

Om Padmanaabhaaya namaha

Om Daamodaraaya namaha

Om Samkarshanaaya namaha

Om Vaasudevaaya namaha

Om Pradyumnaaya namaha

Om Anirudhaaya namaha

Om Purushottamaaya namaha

Om Adhokshajaaya namaha

Om Naarasimhaaya namaha

Om Atchyutaaya namaha

Om Janaardhanaaya namaha

Om Vupendraaya namaha

Om Haraye namaha

Om Sree krishaaya namaha

Prayers to God Ganesh:

Since Ganesh is the dispeller of obstacles, he should be worshipped first before starting any thing. Imagine Ganesh's form in your mind(see him at right), and recite the following 17 holy names of Ganesh by folding your hands at chest:

Om Sumukhaaya namaha

Om Yekadanthaaya namaha

Om Kapilaaya namaha

Om Gajakarnikaaya namaha

Om Lambodaraaya namaha

Om Vikataaya namaha

Om Vighnaraajaaya namaha

Om Ganaadhipaaya namaha

Om Dhoomakethave namaha

Om Ganaadhyakshaaya namaha

Om Phaalachandraaya namaha

Om Gajaananaaya namaha

Om Vakratundaaya namaha

Om Soorpakarnaaya namaha

Om Herambaaya namaha

Om Skandhapoorvajaaya namaha

Om Sree Maha Ganaadhipataye namaha

Declaration of Intent(Sankalpa):

While performing this puja, mention your wish to be fulfilled. This is called sankalpa. Recite like this: I,___________ (tell your name), offering my prayers to god / goddess ___________(tell your deity's name) on this day for achieving all the four: dharma(righteousness), artha(money), kaama(ambition), moksha(liberty) and for alleviating all problems from my life. I wish the complete grace and protection of god / goddess _____________(tell your deity's name) to fall on me and my family members always.

Gayatri Mantra:

If you have taken already Gayatri mantra from a Guru, you should recite that mantra in multiples of 108. People, who did not know this mantra should skip this section.

AUM BHOOR BHUWAH SWAHA TAT SAVITUR VARENYAM

BHARGO DEVASAYA DHEEMAHIDHIYO YO NAHA PRACHODAYAT

Worshipping the deity:

Look at the photo / idol of your deity and get that picture imprinted in your mind. Close your eyes for 2 to 3 minutes and visualize the form of your god. Imagine your deity has come and sat before you. This is called 'dhyaanam(meditation)'.

Now recite the 108 or 1008 holy names of your deity. People who got mantra of the deity from a Guru should recite it in multiples of 108. While reciting the names or mantra, throw flowers on your deity. If flowers are not available, then throw akshitaas on your god.

If you are using an idol for worship, you can pour milk, fruit juices, honey, ghee, co-conut water etc., on the idol and finally clean the idol with water. This should be done simultaneously with mantra recitation. Then adorn the idol with flowers.

Sipping the holy water:

At the end of reciting holy names or mantra, take water in to your right hand and leave it into a plate saying:

Yetatphalam Sree______ (tell your deity's name) devataarpanamastu

The water thus obtained is energized with divine vibrations. You should take this water from the plate into your right hand and tell this:

Om akaala mrutyu haranam sarva vyaadhi nivaaranam

Mahaa paapa kshayakaram Sree ____ (tell your deity's name)

devata paadodakam paavanam subham

Saying this, sip the water slowly.

Offering food(Naivedyam):

Any fruit / sweet / jaggery / sugar / milk can be offered as food for your deity. Put them in a plate before the photo or idol and split some water droplets on it, saying:

Om Sree ___________(tell your deity's name) devataaya namaha

Naivedyam samarpayaami

Note:

Later, this offering should be consumed by you and your family members and it can also be distributed to others.

Lighting Camphor(Haarathi):

Now lit up the camphor in a small plate, and move the plate around the photo / idol in a verticle circular form. Do this three times from left to right.

Circumambulation(Pradakshinaas):

Stand up and rotate your body from left to right. While doing this, fold your hands at chest and close your eyes. Do three complete rotations. Then kneel down before god and fold your hands, close your eyes and ask your deity to fulfill your wishes.

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Reading of Sri Bhagawat Geeta

2007-08-23T06:41:00.000-07:00

An old Farmer lived on a farm in the mountains with his young grandson. Each morning Grandpa was up early sitting at the kitchen table reading his Bhagawat Geeta. His grandson wanted to be just like him and tried to imitate him in every way he could.

One day the grandson asked, "Grandpa! I try to read the Bhagawat Geeta just like you but I don't understand it, and what I do understand I forget as soon as I close the book. What good does reading the Bhagawat Geeta do?"

The Grandfather quietly turned from putting coal in the stove and replied, "Take this coal basket down to the river and bring me back a basket of water."

The boy did as he was told, but all the water leaked out before he got back to the house. The grandfather laughed and said, "You'll have to move a little faster next time," and sent him back to the river with the basket to try again.

This time the boy ran faster, but again the basket was empty before he returned home. Out of breath, he told his grandfather that it was impossible to carry water in a basket, and he went to get a bucket instead. The old man said, "I don't want a bucket of water; I want a basket of water. You're just not trying hard enough," and he went out the door to watch the boy try again.

At this point, the boy knew it was impossible, but he wanted to show his grandfather that even if he ran as fast as he could, the water would leak out before he got back to the house.

The boy again dipped the basket into river and ran hard, but when he reached his grandfather the basket was again empty. Out of breath, he said, "See Grandpa, it's useless!" >

"So you think it is useless?" The old man said, "Look at the basket."

The boy looked at the basket and for the first time realized that the basket was different. It had been transformed from a dirty old coal basket and was now clean, inside and out.

"Son, that's what happens when you read the Bhagawat Geeta. You might not understand or remember everything, but when you read it, you will be changed, inside and out. That is the work of Krishna in our lives."

"Celebrate Life. Care for others and share whatever you have with those less fortunate than you. Broaden your vision, for the whole world belongs to you." - Sri Sri Ravi Shankar

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A Quotation by Dr.Sarvepalli Radhakrishnan

2007-08-20T08:01:00.000-07:00

"Religion is a transforming experience. It is not a theory of God. It is spiritual consciousness. Belief and conduct, rites and ceremonies, dogmas and authorities are subordinate to the art of self-discovery and contact with the Divine. When the individual withdraws his soul from all outward events, gathers himself together inwardly, strives with concentration, there breaks upon him an experience, sacred, strange, wondrous, which quickens within him, lays hold of him, becomes his very being. Even those who are the children of science and reason, must submit to the fact of spiritual experience which is primary and positive. We may dispute theologies but we cannot deny facts. The fire of life in its visible burnings compels assent, though not the fumbling speculations of smokers sitting around the fire. While realisation is a fact, the theory of reality is an inference. There is a difference between contact with reality and opinion about it, between the mystery of godliness and belief in God."

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Spiritual Technique For Mind Repair - Vipassana

2007-08-12T12:12:00.000-07:00

Some of us believe that happiness is subjective. Others, however, point out that its objective roots are beyond debate. Maintaining balance of mind despite the bumps on the road of daily life means overcoming being miserable. Even a moment's perfect equanimity is actual happiness, peace of mind, or whatever one labels optimum mental functioning. Such a temperament does not come ready made. For most of us, attaining a state of level headedness requires hard work and training. Occasional unhappiness is an inevitable part of life. So too is disease, bad health and accidents. But we don"t shrug it off saying that it's just part of life and refuse medical help.
So why should we ignore mental short circuits, ranging from mood swings and bad temper to depression and insecurity?

A practical-minded person cares as much for repairing the mind as to healing bodily malfunctions.

Mind repair is simply spirituality at its core practical level. We optimise mind machinery for a better life, for ourselves and for those around us. We need a powerful mind tool, and Vipassana is an ancient mind-enhancing technology. In Pali, Vipassana means 'insight to see things as they really are". Vipassana is a self-observation technique taught by Gautama the Buddha. "Its origins were already lost in timeless antiquity", he had said. He rediscovered it in his prolonged search for a fundamental antidote to human misery.

The Sakya crown prince who had already mastered every prevalent teaching in India of those times, realised that nothing, including systems of the famous Alara and Ramputta, touched deep-rooted impurities entrenched in his mind. Observing bodily sensations, he realised, led to hidden depths of the mind where our habit patterns are formed and multiplied. At the deepest level, our mind is constantly in touch with any feeling in the body like pain, heat, cold, perspiration and pressure. At the subtler subatomic level of the body, these sensations are felt as a biochemical flow of particles arising and passing away with tremendous velocity. Any pleasant feeling in the body, and the mind reacts with clinging. Unpleasant feelings are instantly greeted with aversion. The reactions go on every moment of our life, unnoticed. It seems that we are reacting to the external world. But in reality we constantly react with like or dislike to a biochemical flow within caused by our sense organs in contact with external stimuli.

This blind reaction pattern forms the root cause of our mind's malfunctioning, the Buddha realised. So instead of neither reacting nor suppressing reality within, he gave humanity the Middle Path of merely observing reality as it is. This technique of objective observation of mind matter interaction at the level of sensation without blind reaction is Vipassana . This practical, universal technique represents the quintessence of the Buddha's actual scientific teaching. It was lost to India and the world 500 years after the Buddha's passing away. Fortunately, a little known chain of teachers in neighbouring Burma (Myanmar) preserved it in its pristine purity.

Every Vipassana student independently performs self-surgery of the mind. A teacher guides and makes clarifications. But the student works very hard nearly 13 hours each day of the meditation course. Alone, sometimes in a meditation cell, he or she braves inner demons and fights pain barriers. Confronting reality within needs courage. It often shatters carefully polished self-images.

"You are your own master", Sayagyi Goenka, a Vipassana teacher, tells his students. "The cause of your happiness or misery is within you". This emotional self-dependence helps accept accountability for one's condition in life. A Vipassana practitioner realises everything in the world changes constantly, including people and situations. Our full enjoyment of life is not dependent on any particular circumstance. Happiness means a balanced mind to face the reality of the moment. Only then can the mind calmly and dispassionately unleash its awesome power to solving our problems. Life turns from negative reactions to beneficial positive action.

Source

Inspiring Thoughts by Swami Sivananda

2007-08-06T07:19:00.000-07:00

To practice non-violence, truth and purity is Divine Life.
To be kind, generous, humble, tolerant is Divine Life.
To practice virtues and be righteous is Divine Life.
To serve the poor in selfless, dedicated ways is Divine Life.
To serve the sick with all-is-God attitude is Divine Life.
To be merciful, courageous and devotional is Divine Life.
To sing the Name of God and pray is Divine Life.
To do Japa and meditation is Divine Life.
To be an instrument in the hands of God is Divine Life.
To act rightly and live in God is Divine Life.
To do unconditional self-surrender to God is Divine Life.
To restrain the senses and to have God-communion is Divine Life.
To be one with the Divine Will is Divine Life.
To be a silent witness of the three states (waking, dreaming and deep sleep) is Divine Life.

The Story of Bharata

2007-07-31T08:20:00.000-07:00

Vishwamitra was one of the important sages of India in ancient times. Incidentally, he was born a king and due to penances he acquired the status of a Brahmin. To please the Gods, he once retired to the forest and lived the life of a recluse for years together. As the years passed in meditation and penance (Tapascharya), so powerful became his meditation that the Gods felt their position becoming insecure. To guard their interests, the Gods decided to make Vishwamitra give up his meditation. Towards this end they employed the services of the celestial nymph Menaka and asked her to go and use her charms to make give up his meditation.

With this malicious intent Menaka came down to Vishwamitra'a abode and exercised her charms for enchanting the meditating Vishwamitra. Oblivious of her intent, the unsuspecting Vishwamitra, human that he was, he gave in, to the damsels distracting advances. Once she had tripped Vishwamitra by capturing his coveted attention Menaka successfully proceeded to dismantle his shield against wordly passions, and finally sealed the fate of the unfortunate Vishwamitra's meditation, when by Vishwamitra she conceived a child. Realising that his meditation had gone to pieces, Viswamitra was furious, but the irreparable damage had been done. Menaka gave birth to a chubby girl whom she named Shakuntala.

Having completed her deed , Menaka returned to the abode of the Gods, but she had to / leave her child Shakuntala behind and as Vishwamitra disowned the child and went back to his soul searching meditation, Menaka decided to leave her child at an ashrama (traditional Hindu monastery for imparting education). At the ashrama Shakuntala grew up to become a lovely maiden and lived a happy life among friends, flowers and her pet deer and rabbits. One day it so happened that Dushyanta the king of that country had come to the forest on a hunt. Pursuing a wild boar he ran into the ashrama where Shakuntala lived and his eyes fell on a handsome fully grown male deer whom he immediately made a target of his arrow. As the deer fell crying out in agony, Shakuntala rushed out and was shocked to find her, favourite pet in pain. She hurriedly removed the arrow and tried to comfort the hurt deer. This moving sight of a maiden's affection for her pet touched Dushyanta's tender feelings and coming before Shakuntala he prayed for being pardoned.

Magnanimously, Shakuntala pardoned him on condition that he stay in the ashrama for a few days and tend the deer whom he had wounded, to which readily agreed. In the serene environment of the ashrama, Dushyanta's affection for Shakuntala grew into romance and finally he asked for her hand in marriage. With the consent of the elders, their nuptials were duly solemnized. After a few days Dushyanta received news that all was not well in his capital and he had to perforce return, promising to come back after a few days and take Shakuntala with him. Before taking her leave Dushyanta gave Shakuntala his ring as a remembrance. In anticipation of the happy day when her beloved would return to reclaim her, Shakuntala spent her days dreaming about him.

During one such moods when she was oblivious of the happenings around her, a famous but short tempered sage visited the ashrama and saw Shakuntala sitting at the doorstep. The sage stood before her for sometime but she failed to become aware of his presence. Angered by this breach of hospitality, he cursed her that the person whom she was thinking about would forget her, so saying the sage turned to leave. But fortunately one of Shakuntala's friends heard the sage's curse and explained to him the reason for her behaviour. Mollified by the explanation the sage added that in spite of the curse Shakuntali's beloved would recognise her if she showed him any article which the said person had given her.

Shakuntala's days passed in dreaming about her beloved. During those days she realised to her joy that she had conceived Dushyanta's child. Days turned to weeks and weeks to months but the much awaited visit from Dustyanta did not materialise. Her patience at the end of its tether, Shakuntala decided to wait no longer and to go to Dushyanta. Along with her foster father, teacher and some of her mates she set out to Dushyanta's palace. On the way the entourage had to cross a river which they did by hiring a canoe. Thrilled by the pristine emerald blue waters, Shakuntala could not resist waiding her fingers through them. Unknowingly the ring given to her by Dushyanta slipped off into the river and lost in her bliss Shakuntala proceeded to the palace. At the palace, Dushyanta failed to recognise Shakuntala, as a result of the curse. Shocked at Dushyanta's unexpected behaviour, Shakuntala was dumbfounded.

After fruitlessly trying to persuade Dushyanta, the disgraced Shakuntala left the palace. Out of shame she decided to live alone in an isolated place where she gave birth to a chubby boy whom she named Bharata.

The boy grew up with his mother and was extremely fearless. In his isolated home his only playmates were the lion and tiger cubs who moved about in the forest. This brave boy Bharata cultivated the hobby of opening the mouths of the cubs and counting their teeth. Meanwhile in Dushyanta's palace a fisherman came carrying the ring which was given to Shakuntala by Dushyanta at their wedding. The fisherman had found the ring in the stomach of a large fish that he had caught and seeing the royal emblem carved on it had brought it to the palace. Seeing this ring revived Dushyanta's lost memory of Shakuntala and he rushed to the Ashrama to reclaim her.

Remorse enveloped him when he came to know that Shakuntala no longer stayed there. As providence had willed it, after a few years while on a hunt, he saw the strange sight of a boy holding open the jaws of a lion cub and trying to count its teeth. Wondering as to whose son he was, Dushyanta got down from his mount and asked the boy his name. Astonished that he was on being told by the boy that he was Bharata son of King Dushyanta the ruler of the land; Dushyanta's astonishment gave way to overwhelming pleasure when he saw Shakuntala emerging from the hut nearby. The family came together in a joyous reunion. And this brave boy grew up to be a powerful and benevolent king the memory of whose rule was immortalized by our country being known since ancient times as Bharatvarsha - named after one of its great king's Bharata.

Source

Obstacles in Meditation

2007-07-30T15:47:00.000-07:00

There are several obstacles to meditation। Patanjali says: "Disease, dullness, doubt, carelessness, laziness, worldly-mindedness, illusion, missing the point, unstability - these are obstacles in Yoga." Grief, melancholy, tremor of the body, inhalation and exhalation are auxiliaries to these main obstacles. You will have to remove all these obstacles. During meditation, if you are overpowered by sleep, stand up, dash cold water on the face, practice a few Asanas and Pranayama. Sleep will go. Another age-old practice is, for those who have a 'choti' (tuft of hair), to tie the tuft to a nail of wall by means of a thread - if you doze during meditation, the nail on the wall will pull you up. Take light food at night. Abhyasa and Vairagya are the best means of avoiding obstacles. Vairagya is not running away from the world. Vairagya is a mental state. Analyze your thoughts. Scrutinize your motives. Give up the objects that your mind likes most, at least for some time. When the craving for them has vanished, then you can take them, as a master.

Patanjali's Ashtanga Yoga

2007-07-30T15:28:00.000-07:00

Patanjali's Raja Yoga is generally termed the Ashtanga Yoga or the Yoga of Eight Limbs, through the practice of which freedom is achieved. These eight limbs are:

1) Yama or Eternal Vows:

Ahimsa (non-violence)
Satya (truth)
Asteya (non-stealing)
Brahmacharya (continence) and
Aparigraha (non-avariciousness)

2) Niyama or Observances:

Saucha (purity)
Santosha (contentment)
Tapas (austerities)
Svadhyaya (study) and
Ishvarapranidhana (surrender to God)

3) Asana (firm, comfortable meditative posture)

4) Pranayama (the regulation of the Vital Force)

5) Pratyahara (abstraction of the senses and mind from objects)

6) Dharana (concentration)

7) Dhyana (meditation) and

8) Samadhi (superconscious state or trance)

These eight limbs have been scientifically arranged and dealt with. They are the natural steps in the ladder which takes man from his human to the real divine nature. From the gross to the subtle, all the chords that bind the Purusha to Prakriti are cut asunder. This snapping of the ties releases the Purusha to enjoy his Independence, Kaivalya Moksha.

Sacredness of Cow

2007-07-29T12:08:00.000-07:00

The Complete Works of Swami Vivekananda

2007-07-24T13:18:00.000-07:00

Apart from the consideration of the question how far these facts claimed by religions are true, we find one characteristic common to them all. They are all abstractions as contrasted with the concrete discoveries of physics, for instance; and in all the highly organised religions they take the purest form of Unit Abstraction, either in the form of an Abstracted Presence, as an Omnipresent Being, as an Abstract Personality called God, as a Moral Law, or in the form of an Abstract Essence underlying every existence. In modern times, too, the attempts made to preach religions without appealing to the super sensuous state of mind have had to take up the old abstractions of the Ancients and give different names to them as "Moral Law", the "Ideal Unity", and so forth, thus showing that these abstractions are not in the senses। None of us have yet seen an "Ideal Human Being", and yet we are told to believe in it. None of us have yet seen an ideally perfect man, and yet without that ideal we cannot progress. Thus, this one fact stands out from all these different religions, that there is an Ideal Unit Abstraction, which is put before us, either in the form of a Person or an Impersonal Being, or a Law, or a Presence, or an Essence. We are always struggling to raise ourselves up to that ideal. Every human being, whosoever and wheresoever he may be, has an ideal of infinite power. Every human being has an ideal of infinite pleasure. Most of the works that we find around us, the activities displayed everywhere, are due to the struggle for this infinite power or this infinite pleasure. But a few quickly discover that although they are struggling for infinite power, it is not through the senses that it can be reached. They find out very soon that that infinite pleasure is not to be got through the senses, or, in other words, the senses are too limited, and the body is too limited, to express the Infinite. To manifest the Infinite through the finite is impossible, and sooner or later, man learns to give up the attempt to express the Infinite through the finite. This giving up, this renunciation of the attempt, is the background of ethics. Renunciation is the very basis upon which ethics stands. There never was an ethical code preached which had not renunciation for its basis.

Parables of Sri Ramakrishna Parama Hamsa

2007-07-23T14:28:00.000-07:00

A group of fisher-women who were on their way home from a distant market held on an afternoon, were overtaken by a heavy hail-storm at nightfall and were compelled to take shelter in a florist's cottage nearby. Their kindly host allowed them to sleep that night in a room where he had kept some baskets of sweet-smelling flowers for supplying his customers on the morrow. The atmosphere of the room, filled with the fragrance of flowers, was too good for the fisher-women and they could not, therefore, get even a wink of sleep. At last one of them suggested a remedy. "Let us sprinkle," she said, "a little water on our empty fish-baskets and place them close to us. That would keep this troublesome smell of flowers from spoiling our sleep." Every one gladly agreed to the proposal and acted accordingly; and soon all began to snore. Such indeed is the power and influence of habit! The worldly soul brought up in and accustomed to materialistic thoughts and surroundings cannot breathe long in an atmosphere of purity and renunciation without feeling restlessness and discomfort.

Sri Sathya Sai Baba Stories and Parables

2007-07-23T14:18:00.000-07:00

Once Jesus was walking along the streets of a city। It was a slum area. He saw a young man rolling in dirt, dead drunk. He went to him, sat by his side and woke him up. The young man opened his eyes and saw Jesus. Jesus asked him: "Son! Why are you wasting your precious youth in drinking?" The young man replied: "Master!, I was a leper. You cured me of my leprosy. What else can I do?" Jesus heaved a sigh and walked away.

In another street he saw a man madly pursuing a beautiful woman। Jesus caught hold of him and asked him: "Son! Why do you desecrate your body by indulging in such a sinful act?" The man replied: "Master! I was really blind. You gave me vision. What else can I do?"

Jesus trudged along another street। He saw an old man crying bitterly. Jesus approached him and gently touched him. The old man wiped his tears and looked at Jesus. Jesus questioned him: "Why are you weeping old man?" The old man said: "Master! I was nearly dead. You granted me life. What else can I do except weep in this old age?"In times of difficulty and distress, we cry out for God's help. But when God, out of His boundless love and compassion, responds to our prayer, we ignore Him and fall back into our self-centered life. One must guard oneself against this greatest sin of ingratitude towards God.

The Original Phtograph of Sri Shiridi SaiBaba

2007-06-29T12:45:00.000-07:00

CHRONOLOGICAL LIST OF EVENTS CONCERNING SHRI SHIRIDI SAI BABA

2007-06-29T07:19:00.000-07:00

Note: Chronological list of events concerning Shri Shiridi SaiBaba collected from Official Website of Shri Saibaba Sansthan, Shirdi for the purpose of Sai Devotees.

1838
Hemadripant has approximately determined the date of Sai Baba's birth as A.D. 1838.

1842-54
Sai Baba spent 12 years with his Guru. The name of his Guru is not exactly known but could be 'Venuksha' alias Gopalarao Deshmukh of Selu or even a 'Sufi' fakir. Some say " Baba practiced penance at the tomb of His Guru in the cellar under the Neem Tree at Shirdi". Arrival of Devidas at Shirdi (Aged 10-11 years) took place in 1846. When he enquired, BABA mentioned the name of his GURU as Venkusa implying VISHNU (Parvardigar).

1854
Sai Baba first appeared at Shirdi under the Neem Tree (aged about 19 Years) and after sometime disappeared to an unknown place.

1858
Sai Baba returned to Shirdi along with the marriage-party of Chand Patil of village called Dhoop in Aurangabad District and remained at Shirdi for ever till His Samadhi.

1865
Saint Manik Prabhu of Homanabad in Bidar District of Karnataka passed away in 1878, Chaitra Vadya 14. H. H. Akkalkot Swami left His mortal coil at Akkalkot in Solapur District of Maharashtra. (First appeared in 1835). It is reported that three of them (Manik Prabhu, Swami Samartha and SAIBABA) met at Humanabad.

1885
Saint Anandnath (aged 95 years) of Yewala Math and a disciple of Akkalkot Swami visited Shirdi and seeing Sai Baba exclaimed, "This is a precious real diamond."

1886
Margashirsh 15 Sai Baba got rid of an attack of asthma, by going into samadhi for 72 Hrs. April 16 Mahasamadhi of Shri Ramkrishna Paramahansa of Bengal

1889
Abdullah arrived at Shirdi from Nanded (in West Khandesh near Jalgaon and Amalner)

1892 (approx)
Nanasaheb Chandorkar arrived at Shirdi for the first time after being invited by BABA many a time showing his intimate relations with NANA since his many previous births.

1894 (approx)
Das Ganu (Ganesh Dattatreya Sahasrabuddhe) accompanied Nanasaheb Chandorkar to Shirdi for the first time.

1896
Celebration of 'Urus' ( fair) started at Shirdi owing to the efforts of Gopalrao Gund, a Circle Inspector of Kopargaon.

1897
Son (Nanasaheb Rasane) was born to Damu Anna Kasar of Ahmednagar by Sai Baba's Grace.

1898
Sai Baba was seen sleeping on a narrow plank suspended with old rags about 7 or 8 feet above ground with lighted lamps placed on the plank.

1899-1900
Nanasaheb Chandorkar visited Shirdi with his sister-in-law's husband, Shri Biniwale. Baba scolded Nanasaheb for dissuading Biniwale, a devotee of Shri Dattatmya from visiting Datta Temple on the bank of Godavari River to avoid delay in reaching Shirdi.

1900-1902
Sai Baba like a learned Pandit explained Geeta to Nanasaheb Chandorkar, who believed that BABA was not well versed with Sanskrit language of Pandits (learned people).

1903
Das Ganu left Govt. service and as per Baba's instructions settled at Nanded and started performing keertans and writing life histories of recent saints. Das Ganu's book 'Sant Kathamrit' was published. (Ch. 57 about Sai Baba's advice to Nanasaheb Chandorkar).

1904-1905
Rao Bahadur H. V. Sathe first arrived at Shirdi. (Aged 49 years). Nanasaheb Chandorkar's pregnant daughter Mainatai at Jamner in Jalgaon District had severe pains of delivery. Sai baba sent Udi and Arati with Ramgir Gosavi from Shirdi and she had a safe delivery. Sai Baba even took the form of tonga's Rajput driver to make Ramgir reach Jamner safe and on time.

1906
Das Ganu's book 'Bhakta-Leelamrit' was published. (Chs.. 31, 32 and 33 about Sai Baba). Nanasaheb Chandorkar was transferred as Mamlatdar from Nandurbar to Pandharpur. On the way, he stopped at Shird! with his family and started requesting Baba to accompany them to Pandharpur and stay there permanently with them. The devotees then told Nanasaheb about the singing of bhajan just finished in which Baba's mood of going to Pandharpur and staying there for ever was expressed. The text of the song was,'I want to go and stay at Pandharpur .'

1907
Radhakrishna Mai (Sunderabai Kshirsagar) arrived at Shirdi.(Young good-looking widow aged 25 years). She was blessed by BABA who used to send a part of food collected as (Bhiksha) to her.

1908
Sathe Wada was constructed. EkadashiKashirarn Shimpi died. (Chaitra Shuddha 11). BABA saved his life in a mysterious way when he was assaulted by Thieves in a jungle. Pundalikrao of Nanded met Shri Vasudevananda Saraswati. (Tembe Swami) at Rajahmundry on banks of Godavari River in Andhra Pradesh and Swami gave a coconut to be presented to Sai Baba. BABA showed cognizance of Swamiji's gilt and showed his oneness with Swami by describing him as his brother (Bhau). Shri Tatyasaheb Noolkar, (Aged 45 years) the Sub-judge of Pandharpur first arrived at Shirdi in 1908. Gurupournima festival was prompted by Baba for Dada Kelkar, Tatyasaheb Noolkar, Madhavrao Deshpande and others.

1909
Saibaba threw an ochre garment on Balasaheb Bhate, Mamlatdar of Kopargaon, and an atheist, on his very first visit and Balasaheb lost complete interest in worldly matters. He retired prematurely from service and settled down at Shirdi permanently. Bapusaheb (Sakharam Hari) Jog on retirement from Govt. service came to stay at Shirdi permanently accompanied by his wife. Bhimaji Patil of Narayangaon (Pune District) came to Shirdi for getting his chronic tuberculosis at the last stage and was cured by Baba's blessings. Nov 2 Hari Sitaram alias Kakasaheb Dixit (Aged 45 years), a prominent solicitor and M.L.C. first arrived at Shirdi. Baba used to call him affectionately Langda Kaka and removed fear complex from his mind. Kaka Dixit was known for his obedience to Baba's orders. Dec 10 Devotees began to offer regular worship to Baba in the Chavadi, where He slept on alternate days. Dec 25 Baba gave darshan in the form of Sri Rama to a doctor, devotee of Sri Rama who came with a Mamlatdar.

1910
Baba's 'Handi' ritual, occasionally cooking food Himself in a big copper pot and distributing it to devotees and poor people without discrimination. This practice continued till this year. After wards owing to Das Ganu's keertans (musical recitals praising Baba), Baba's fame spread far and wide and devotees started flocking together in large numbers offering large quantities of food as 'naivedya' and thus there was no need of 'Handi. Ramachandra Atmaram alias Babasaheb Tarkhad from Bandra (Bombay) first visited Shirdi. Rao Bahadur Moreshwar W. Pradhan of Santacruz (Bombay) first visited Shirdi. Govind Raghunath alias Annasaheb Dabholkar (Aged 51 years), the author of Shri Sai Satcharita (Marathi), had his first darshan of Sai Baba and received significant and prophetic title of 'Hemadpant. Baba gave him his blessings and inspired him to write SAI SATCHARITA - a religious scripture describing BABA's life story and his divine play (leela) as monumental as GURU CHARITRA- the old monumental POTHI - a poetic religious scripture inspiring worship to GURU, NARASINHA SARASWATI. Balkrishna Vishwanath alias Balasaheb Deo (Dahanu Mamlatdar) first visited Shirdi prompted by Nanasaheb Chandorkar. Deo used to describe him as Baba's child - with a full sense of surrender. Bhadrapad Shuddha 5, H. H. Gajanan Maharaj of Shegaon (Buldhana District of Maharashtra) left His mortal coil. (First appeared in 1878). At that very time at Shirdi, Sai Baba grieved profusely and said, "Hallo! My Gajanan is gone. I must take bath again in reverance to the Great Soul." Shrimant Gopalrao Mukund alias Bapu saheb Butty of Nagpur, (a rich statesman) started staying permanently at Shirdi. Harishchandra Pitale's son suffering from epilepsy, was cured by Baba's mere glance at him. Baba gave Pitale three rupees and reminded him of two rupees earlier received by him from Swami Samarth of Akkalkot and thus showed his oneness with all the other SAINTS (Vibhutis). Ashwin Vady13 Sai Baba pushed his arm into the brightly burning Dhuni to save a blacksmith's child. 'The arm was scorched and burnt. Nanasaheb came from Bombay with Dr. Parmananda but Baba did not allow the doctor to treat him.Bhagoji Shinde's service of massaging the arm with ghee and bandaging it continued till Baba's Samadhi. This episode is in testimony to BABA's cosmic existence- HIS super consciousness. Dec 5 Hon'ble Mr. Ganesh Shrikrishna alias Dadasaheb Khaparde of Amraoti (Maharashtra) first visited Shirdi. (Refused on 10 Dec. 1910) Mr.Babasaheb Khaprde was an ardent devotee of BABA and his efforts were instrumental in bringing Loka Manya Tilak- (a great national leader -Khapurde's contemparary) to Shirdi for Baba's darshan and blessings in his movement for India's freedom from the British Rule. Dec10 Foundation-stone of Dixit Wada laid with Baba's permission. Christmas Lala Lakhamichand of Santacruz (Bombay) came to Shirdi. Baba loved him very much and affectionately accepted his petty gifts given with love. Megha returns to Shirdi and stays till his death. In Baba's company he underwent mysterious experiences which transformed Megha from an athiest to an ardent devotee of Baba and spent his life in the service of Sai -Shiva. He regarded Baba as Shiva-Shankar (Lord Shiva-Shankar -the welfare Doer).

1911
Madrasi Sanyasi Vijayanand, while on a pilgrimage to Manas Sarovar, haulted at Shirdi and breathed his last while reading 'Bhagawat' (a religious script written by Saint Eknath) for 3 days on Baba's advice. March Tatyasaheb Nulkar (Aged 48), the Sub-judge of Pandharpur breathed, his last at Shirdi . Baba showed HIS oneness with Tatya Nulkar and described him as a pure soul and expressed HIS grief at Nulkars demise.After Tatyasaheb Nulkar passed away, Megha took over the regular daily worship of Baba in the Dwarakamai. (He used to stand on one leg while performing the Arati). Tatyasaheb Nulkar relinquished everything and stayed at Shirdi in Baba's company till his demise Baba bestowed him with the unique experiences in self realization. Baba advised him and Mr Shyama Deshpande to perform Guru worship (Pooja). Ram-Navami Festival was started at Shirdi owing to the efforts of Shri Bhishma and Kaka Mahajani. Construction of Dixit Wada was completed and was inhabited with due rites. Extension and roofing of the open space in front of the Dwarakamai was carried out by Kakasaheb Dixit. Baba got enraged and tried to shake and uproot a pole. Then removing Tatya Patil's pugree, struck a match, set the pugree on fire and threw it in a pit along with one rupee as if an auspicious offering to avert evil. Baba never liked renovation of his dwelling place viz. Dwarkamai (the masjid) and opposed any such effort by the devotees.1911Somdav Swami alias Haridwar Swami visited Shirdi. June 27, Kashinath Govind Upaswii (aged 41 years) first visited Shirdi and returned again on 6 July. Baba ordered him to stay for 4 years in the Khandoba Temple. Dec, Kashinath Upasani composed the famous 'Shri Sainath Mahimna Stotra (hymn) in Sanskrit. (Now being recited daily during Arati at Shirdi.) Bubonic plague raged at Shirdi (Lasted upto March 15 next year) Baba however saved lives of plague inflicted devotees by taking upon himself i.e. on his body the malody. Baba's grinding of wheat in the hand-mill. It was not wheat that was ground but plague or cholera itself was ground to pieces and cast out of village. Seeing this Annasaheb Dabholkar (Hemadpant) was inspired to write 'Shri Sai Satcharita.' Dadasaheb Khaparde of Amraoti arrived at Shirdi again with family and stayed for 3 months. Shri Krishna Bhishma the author of Arati book 'Sagunopasana' accompanied him. Dadasaheb Khaparde wrote diary (daily record of his stay at Shirdi in Baba's company). Waman Rao Patel (Aged 22 years) (Later Swami Sai Sharanananda) first arrived at Shirdi. Chandrabhan Shet Marwadi, uncle of Khushalchand of Rahata. expired. Dr. Capt. Hate first visited Shirdi (who had just appeared at LCPS examination.) Baba sent him a messege in the dream saying, 'have you forgotten me?'. Sai Baba's great devotee and a great saint of Nath-panth order, Shri Rama Maruti visited Shirdi. (Stayed for 34 days.) '. Ram Maruti offered 'Naivedya' to Baba and Baba very affectionately took a part of it (SWEET SANJA).

1911-12
Sagun Meru Naik arrived at Shirdi at the age of 23 and on Baba's advice settled permanently running a small restaurant for the devotees visiting Shirdi.

1912
Dadasaheb Khaparde's youngest son Balwant was cured of bubonic plague by Baba by taking the disease on himself. Megha fed some Brahmins on completion of his Gayatri Punascharana (a religious ritual). Dadasaheb Khaparde attended it at Sathe Wada. Megha died at Shirdi at about 4 A.M. Baba lamented loudly and followed the funeral procession for some distance. Baba showered flowers on Megha's body. Bapusaheb Jog started performing Baba's Pooja and Arati after Megha's death.He continued this till Baba's Samadhi and even some years afterwards until he shifted to Sakuri and joined Upasani Maharaj there. Transformation of Dwarakamai (the masjid) started. Pits were patched up and the stone slabs fixed on the floor. Baba gave up sack-cloth seat and started using cushion scat and boister in deference to devotees' wishes. Ganapatrao, father of Tatya Kote Patil passed away. Tatya Patil stopped sleeping in the Dwarakamai with Baba. Madhavrao Deshpande (Shama) left Shirdi to attend Kakasaheb Dixit's son's thread-ceremony at Nagpur and Nanasaheb Chandorkar's son's wedding at Gwalior. From there accompanied by Appa Kote, he went on a pilgrimage to Mathura, Prayag, Ayodhya, Kashi and Gaya. At Gaya Madhavrao saw Baba's picture at the priest's house and was reminded of Baba's words, "After visiting Kashi and Prayag I would be reaching the religious place ahead of Shama." Dadasaheb Khaparde returned to Amraoti. Mrs. Laxmibai Khaparde stayed behind. Dada Maharaj Satarkar, known as 'Modern Tukaram', was invited to perform Ram-navami Kirtan.When he bowed down in obeisance, Baba said, "I know this man since last 4 years". Bala Buva had never met Sai Baba before but 4 years ago at Bombay, he had prostrated before Baba's picture. Thus Baba proved to His devotees that seeing His picture was equivalent to seeing Him in person. First visit of Balaram Dhurandhar along with his brothers. Before they arrived Baba had expressed, "Today many of my Durbar people are coming". Baba offered Balaram Chillim to smoke and since then his 6 year old asthma was cured for ever. Guru-sthan padukas were installed under the Neem Tree at Shirdi.

1913
First visit of Mahadev Rao Sapatnekar of Akkalkot accompanied by his younger brother Pandit Rao. When Mahadev Rao prostrated before Baba, Baba shouted 'Chal hat' (Get away) in the protest of absence of faith in Saptnekar's mind and his prejudice for Baba. Baba gave at Dwarakamai darshan of himself as Vitthal and Rakhumai of Pandharpur to the wife and mother of R. B. Purandare of Bandra. Bala Buva Satarkar performed Ram-Navami Kirtan at Shirdi and Baba gave him a gift of Rs.150/- for the Kirtan. These coins were collected in a dish (Thali) after Baba's prayer (Aarti). Baba poured the whole dish in Satarkars bag (zoli). Wamanrao Patel (Aged 24 - 25 Years.) (Swami Sai Sharanananda ji) visited Shirdi again and this time stayed for 11 months. Rao Bahadur Sathe got a son by Baba's Grace at the age of 57 years.

1914
Sapatnekar of Akkalkot arrived at Shirdi again with wife and returned being blessed for begetting a son. Mr.B.V. Deo (Memlatdar of Dahanu in Thane Distict) was charged and reprimanded by Baba for stealing His rag and after lot of abusing and scolding was favoured with instruction to read Dnyaneshawari regularly every day as per Deo's desire. This episode is an example of how Baba sometimes displayed his transcendental powers to read devotees mental inclinations even without formal oral communication. A Sadhak of Yoga (Swami Ram Baba) visited Shirdi and seeing Baba eating bread with onion got suspicious and disappointed. However Baba proved His power of omniscience by reading his mind and the Sadhak returned highly satisfied and blessed. Before the year was over, Baba appeared to Deo in a dream and inquired if he understood Dnyaneshwari properly. Deo said 'No' and added that without Baba's Grace it will not be understood. Then Baba explained to Deo how to read it slowly (and without making haste) with full concentration for knowing the subtle meaning between the lines (Bodha -Knowledge). Das Ganu was ordained by Baba to perform Ram-Navami Kirtan at Shirdi every year. H. H. Shri Vasudevananda Saraswati (Aged 80 years) (Tembe Swami) left His mundane body at Garudeshwar on the banks of River Nannada in Gujarat. Kashinath Upasani left Shird! (total stay 3 years, 19 days) and proceeded towards Nagpur, Khadakpur etc.

1915
Sai Baba suffered from asthma and was very weak. Yet He climbed over Radhakrishna Mai's roof with a ladder. Paid Rs. 2/- to the person bringing and placing the ladder. Honouring a worker for his work, Baba showed how Dignity of labour should be maintained. Balakram Mankar passed away at Shirdi. Mrs Tarkhad (wife of Babasaheb Tarkhad of Bandra) sent a pedha (made of milk and sugar) which was already offered as naivedya and that too with Balakram's son Govindji who was in mourning. Yet Baba swollowed it with great eagerness and love Construction work of Butty's Wada was in progress. Baba occasionally used to go at this place to see the progress of this work and gave instructions.

1916
Sai Baba made Das Ganu to do 'Nam-saptah and Kirtan' at Shirdi for a week. Radhakrishna Mai (Aged 35 years) passed away. Baba used to bless her by sending a portion of food collected by him by way of Bhiksha. Arrival of a Madrasi Bhajani Mela (Party of the Ramdasi Order). Baba gave darshan to the chief's wife in the form of her beloved diety Shri Rama. The chief also got a dream and his attitude towards Baba was completely changed. Nephew of Dr. Mulky from Malegaon (District Nasik), suffering from tubercular bone-abcess, was fully cured by Sai Baba's Udi and his loving glance. The doctor himself visited Shirdi afterwards and became a staunch devotee of Shri Sai Baba realising that Baba's service is to be performed not only for the sake of money or other mundane things but for the welfare of the disabled, helpless and downtrodden. Annasaheb Dabholkar (Hemadpant) retired from Govt. service. On Guru Poumima Day while at Shirdi, Anna Chinchanikar pleaded before Baba for getting some other appointment for Hemadpant as his pension was quite insufficient and his family was growing. Baba assured him about his source of income for livelyhood after retirement. When in the evening Shirdi residents were returning from 'Simollanghan' ceremony (crossing of the border or limits of the kingdom village), Baba suddenly got into wild rage and taking off His head-dress, kafni and langota (loin cloth) etc., tore them into pieces and threw them in the burning Dhuni before Him. The fire in the Dhuni became brighter and Baba stood there stark naked. Later when cooled down and dressed again Baba said, "This is My Simollanghan" and thus hinted at His departure from this world soon on Dassehra Day. This Darshan provided an enlightenment that Baba's body cannot be described as Hindu or Muslim or of any cast or belonging to any religion in vogue. 1916Ramchandra Dada Patil became seriously ill. One night. appearing before him, Baba told him that he would recover soon but Tatya Patil will die on Vijaya Dashami Day in 1918. Thus by substituting Tatya's name for HIS, Baba foretold Tatya's passing away. However, Baba sacrificed his body to save devotees life by saying 'instead of him another person will go?'. Baba averted Gopal Narayan Ambadekar's effort of suicide by prompting him to read an appropriate incident from Akkalkot Swami's Chaiitra (religious scripture) and avoided greatest sin in his devotees life.

1917
Parayana (recitation for 7 days) of Guru Charitra by one Mr Sathe (Not Rao Bahadur Sathe of Sathe Wada) and Baba's vision to him on the last day. Shama narrated to Hemadpant the story of Radhabai Deshmukh and Baba asking Hemadpant to narrate the same to Him again blessed Hemadpant by pouring into his hands sugar-candy as prasad. Lokmanya Tilak arrived at Shird! with Dadasaheb Khaparde for Baba's Darshan. Haribhau Karnik of Dahanu (District Thane) wished to offerd. one more rupee to Baba while leaving Shirdi, but could not do so. On the way at Nasik, in the Kala Rama Temple another saint Narasing Maharaj demanded one rupee from him. Karnik gave it willingly thinking that Baba was demanding the rupee he wanted to offer at Shirdi. Baba fulfilled in HIS many mysterious ways devotees' desire to offer dakshina through all the media. Sai Baba appeared at Thane (North of Bombay) to inquire the well-being of Appasaheb Kulkarni's wife and children when he was away on tour. When Appasaheb returned Baba not only fulfilled his desire of offering Rs.10 as Dakshina but also favoured him by returning nine rupees consecrated by His touch. These nine rupees are the symbol of nine bhakti services done to HIM. Upasani Maharaj (Aged 47 years) made Sakuri (near Rahata) his permanent residence.

1918
Rao Bahadur Moreshwar Pradhan purchased Lendi Baug and later presented it to Shirdi Sansthan'. Baba himself planted some trees at the Lendi Baug. At Vile Parle (East) (now suburb of Bombay) on Hanuman Road, Narayan Mahadev Thosar's residence (later known as Narayan Ashram) was built a Hanuman Temple. On the day it was consecrated, Baba paid Rs. 25 to a Brahmin named Waze and made him perform Shri Satya-narayan Pooja. Prof. G. G. Narke, son-in-law of Butty got a permanent job by Baba's Grace as Professor in the Engineering College at Pune. Baba always remebered him by saying 'where has he (Narke) gone? Baba gave him a begging bag (zoli) for collecting food -an exercise in cultivating humility and eliminating ego. Baba offered Hemadpant a glass of butter-milk and said, "Drink it all, you won't get such opportunity again suggesting that time for his Samadhi has arrived. Das Ganu wrote 'Shri Sai Stavan Manjaril at Maheshwar (Madhya Pradesh) on the banks of River Narmada. Nath Panthi saint Rama-Maruti of Kalyan passed away. Sai Baba had a slight attack of fever which lasted for 3- 4 days. Since then Baba abstained from food and day by day His weakness increased. Baba asked a Brahmin devotee by the name Waze to read 'Raum- Vijay' (by Sridhar Swami) and listened to it for 14 days. A tiger met its death at the feet and presence of Sai Baba and was emancipated.

1918, Oct 15, Tuesday
On Vijaya Dashmi, Sai Baba left his mortal coil at about 2-30 p.m. Few minutes before He gave Rs. 9/- as prasad to Laxmi Shinde. These nine coins represent nine dimensional devotion to GOD.

1918, Oct 16 Wednesday
Early morning Baba appeared to Das Ganu at Pandharpur, in dream and said, "The Dwaraka mai has collapsed and all the oilmen and grocers have troubled Me a lot. So I am leaving the place. Go there quickly and cover My body copiously with flowers". Wednesday in the evening Baba's body was taken in procession through the Shirdi village and then interred in Butty Wada with due formalities. On the 13th day Baba's devotees from all over gathered and funeral rites were performed by Balasaheb Bhate with a feast (Bhandara) to Brahmins and poor. Later Upasani accompanied by Bapusaheb Jog went to Prayag (Allahabad) and performed all the remaining obsequies on the banks of River Ganges.

Sri Satchidananda Samartha Sadguru Sainath Maharaj ki Jai - OMSRISAIRAM