A teaching for All for All centuries
(An article written by Dr. C.R. Swaminathan, former Deputy Educational advisor to Govt. of India given to a souvenir. Here is a gist of the article.)
This happened in the year 1956-57, when H.H. Sri Kanchi Mahaswamigal was camping at the Madras Sanskrit College, Mylapore, Madras. One evening, Mahaswamigal was about to address a huge gathering in which great personalities like Rajaji were present. He was contemplating about the topic he should speak on. Suddenly, he called late Prof. Sankaranarayana Iyer, who was standing by the side of the dais and recited two lines of a Sanskrit verse. He asked the Professor if he remembered the remaining two lines of that verse. The Professor pleaded ignorance and got down from the dais.
This conversation took place before the mike, so audience gathered could easily hear its details. Dr. C. R. Swaminathan, the author of the article on Mahaperiyava, heard the beginning of the Sanskrit verse that Periyavaa recited. Since he happened to know the other two lines of the verse, he went to Prof. Sankaranarayana Iyer and told him those two lines. The Professor went up the dais again and recited the lines before Mahaswamigal. Mahaperiyava asked him, “You said you did not know the lines. How come you know them now?” The professor replied “Someone in the audience remembered it and told me.”
Mahaperiyavaa inquired who was the person and told the Professorr to call Dr. Swaminathan to the dais. When he came, Paramacharya inquired about his name and occupation. Then the sage asked, “Where did you study?” Thinking that the question was about his academic education, Dr. Swaminathan replied that he studied in the Presidency College, Madras.” Not that. Where did you learn this verse?” Dr. C.R. said that his grandfather taught him the verse when he was a child. Paramacharya inquired about his native place, his grandfather’s name and his family details. The entire conversation was held before the mike, so the audience heard every bit of it.
The verse in question was the following:
arthaaturaanam na gurur na bandhu,
kshudhaathuranam na ruciki na pakvam,
vidyaturaanaam, na sukham, na nidra,
kaamaaturanam na bhayam na lajja.
One who pursues wealth knows no guru or relations.
One who is hungry knows not taste or if the food was cooked well.
One who pursues knowledge knows neither comfort nor sleep.
One who has desires knows no fear or shame.
Later in the discourse, Paramacharya dealt with the Kenopanishad and explained how Goddess Parvati came as a teacher to enlighten the celestials about the supreme Brahmin. When concluding the discourse, he referred to the earlier incident and said:” Before I started delivering my discourse, I called a young man to the stage to know where from he learnt the subhashita verse, of which I recited the first half. I knew who he was. What I wanted him to tell you about his reciting the other two lines this moral verse was that he had learnt it, not from his school or college, but from his grand-father, and that too during his childhood days. It was to impress upon you all that children should get moral education at home from elders because they cannot get it from the modern schools and colleges”. Dr. Swaminathan concluded his article with these words:” I am recalling this incident to show that an insignificant person like myself, extremely nervous, while standing before H.H. on the dais, noticed by about thousands of people forming the audience, could be utilized by the Acharya to drive home to the audience that
(a) A joint family system with elderly parents and grandparents can serve as a valuable supplement to the school education of young children;
(b) The elders can usefully spend their time by narrating such stories and morals to the children; and
(c) Such teaching can be retained in one’s memory only if imparted at the formative age.”
The above incident happened 50 years before, but the message holds good even today and will stand for years to come.
AGNI MEELE PUROHITAM - Max Muller !!!
HMV had once published a pamphlet giving the history of gramophone record. Gramophone was invented by Thomas Alva Edison in the 19th century. Edison, who had invented many other gadgets like electric light and the motion picture camera, had become a legend even in his own time.
When He invented the gramophone record, which could record human voice for posterity, he wanted to record the voice of an eminent scholar on his first piece. For that he chose Prof. Max Muller of England, another great personality of the 19th century. See - http://en.wikipedia.org/wiki/Max_M%C3%BCller for more details of Prof. Max Muller. He wrote to Max Muller saying, “I want to meet you and record your voice. When should I come?” Max Muller who had great respect for Edison asked him to come on a suitable time when most of the scholars of the Europe would be gathering in England.
Accordingly Edison took a ship and went to England. He was introduced to the audience. All cheered Edison’s presence. Later at the request of Edison, Max Muller came on the stage and spoke in front of the instrument. Then Edison went back to his laboratory and by afternoon came back with a disc. He played the gramophone disc from his instrument. The audience was thrilled to hear the voice of Max Muller from the instrument. They were glad that voices of great persons like Max Muller could be stored for the benefit of posterity.
After several rounds of applause and congratulations to Thomas Alwa Edison, Max Muller came to the stage and addressed the scholars and asked them, “You heard my original voice in the morning. Then you heard the same voice coming out from this instrument in the afternoon. Do you understand what I said in the morning or what you heard in the afternoon?”.
The audience fell silent because they could not understand the language in which Max Muller had spoken. It was `Greek and Latin’ to them as they say. But had it been Greek or Latin, they would have definitely understood because they were from various parts of Europe. It was in a language which the European scholars had never heard.
Max Muller then explained what he had spoken. He said that the language he spoke was Sanskrit and it was the first sloka of Rig Veda, which says “Agni Meele Purohitam”. This was the first recorded public version on the gramophone plate.
Why did Max Muller choose this? Addressing the audience he said, “Vedas are the oldest text of the human race. And Agni Meele Purohitam is the first verse of Rig Veda. In the most primordial time when the people of Europe were jumping like Chimpanzees, from tree to tree and branch to branch, when they did not know how to cover their bodies, but with fig leaves, did not know agriculture and lived by hunting and lived in caves, at that remote past, Indians had attained high civilization and they gave to the world universal philosophies in the form of the Vedas.”
Then he added, “the meaning of the audio you just listened is:-”Oh Agni, You, who gleam in the darkness, to You we come day by day, with devotion and bearing homage. So, be of easy access to us, Agni, as a father to his son, abide with us for our wellbeing.
Importance of Dharbai - The Holy Grass
In all functions ( auspicious or otherwise) Dharbai is used by Brahmins all over India. The person who performs pooja or religious rite has to wear a ring made of this holy grass. This is called ‘pavithram’. It is also a practice to place dharbai over food articles at the time of eclipses. Also normally Brahmins sit on dharbai at the time of performing poojas. All these practices are not without any reason. After hearing the usage of dharbai extensively by Brahmins one doctor wanted to test its capabilities. He covered his palm with dharbai and took x-ray of the palm. To his surprise dharbai absorbed 60% of radiation. Then he came to the conclusion that when dharbai absorbs x-ray radiation why it cannot absorb ill radiations present in the atmosphere.
The ring made of this holy grass has to be worn on the ring finger of the right hand. Also the number of dharbai used to make the ring depends on the function or religious rite which is to be performed. For rites relating to death only one dharbai is used. For auspicious daily routines two leaves are used. For Amavasya tharpana, Pithru pooja three leaves are used. For temple prayer and pooja four leaves are used.
While performing Amavasya tharpanam for deceased elders of the family Dharbai is symbolically used for the elders. This is called Koorcham. This is placed in north south direction and sesame seeds (Gingelly or Ellu) alongwith water is poured over it while chanting manthras for this.
While performing homas, dharbam is placed on all the four sides of homa kundam. During eclipse time dharbai is used to cover all the food items to protect them from harmful ultraviolet radiation. Before starting any function the site is cleaned by using dharbai. This is call suddhi punyavachanam.
While performing poojas a pot (Kalasam) is filled with water and covered with mango leaves and coconut. Then vedha is recited. While doing this a bunch of dharbai is held by the person chanting the slogas and vedha in such a way that the other end of the dharbai bunch is touching the kalasam. This is due to the capacity of dharbai to conduct the phonetic vibration of slogas and vedhas to the vessel containing water. After completion the water is sprinkled over the persons participating in the pooja. Also this holy water is sprinkled in every nook and corner of the house.
Dharbai is not plucked just like that. One has to chant mantras at the time of plucking dharbai. Normally dharbai is plucked or cut on day next to full moon day known as Krishna paksha pradamai.
Sri Rama, after killing the demon Ravana, came to Ramanathapuram and took rest on a bed made of Dharbai. This is called Sri Rama’s Dharbasayanam. This place is considered very holy and even today devotees throng to the place to worship Sri Rama.
2010 Dharma Acharya Sabha Conference Resolutions
Resolutions of the Hindu Dharma Acharya Sabha in its conference from 9th to 11th January, 2010 at Hyderabad.
1. The fourth Conference of the Hindu Dharma Acharya Sabha (Acharya Sabha) was held at Hyderabad during January 9-11, 2010. The members heard a report from the National Coordinator listing the conferences
in the country and overseas in which the Acharya Sabha was represented either through the National Coordinator or through one of the Acharya members. The highlights of the same are below:
a) Participation in a Conference in Jerusalem in February 2008 centering on scholarly exchanges with Jewish scholars for a better understanding of Hindu religious philosophy and practice. This interaction was greatly appreciated by the Jewish scholars.
b) Participation in an international conference of government and religious leaders in May 2008, called by the President of Israel.
c) Participation in an UN Conference in December 2008 at the Hague where the UN Declaration on Human Rights was re-visited; on behalf of the Acharya Sabha. Some important changes were made in the final
document to describe “Religious Freedom”; this was to reflect the concerns of the Acharya Sabha and Hindu Society on the “right to religious conversion” by Abrahamic religions.
d) Participation in February 2009 in a Hindu-Buddhist dialog in Cambodia organized under the auspices of Global Peace Initiative of Women.e) Attendance in the World Parliament of Religions held in December 2009 at Melbourne in Australia.
f) Attendance in a preliminary meeting in December 2009 with the Russian Orthodox religious leaders in Moscow to explore future clarificatory dialog with a view to substituting spiritual collectives for international political bodies like the UN, in matters of cultural and religious importance.
2. Besides the foregoing, activities on behalf of the Acharya Sabha since the last conference, comprised
a) creating further public awareness about the arbitrary and technically unsound Rama Setu Project which also seriously hurts the religious sentiments of Hindu Society, to supplement the legal steps in the Supreme Court;
b) stimulating public awareness of and opposition to the series of hydro-dams on the upper Ganga and Bhagirathi by the Govt. of India and by the State Govt. of Uttarakhand, by site visits and submission of
Memoranda to the political leadership and the Central and State governments ;
c) participating in the inaugural meeting of a Dharma Rakshana Manch which drafted a “Hindu agenda” to be given to political parties fighting elections for inclusion of elements of it in their manifestos;
d) publication of a News Letter for the Acharya Sabha;
e) publication of the first edition of an Acharya Sabha Directory; and
f) helping in the country-wide organization of and participation in the Vishva Mangal Go Yatra under the leadership of a respected member of the Acharya Sabha and stimulating public awareness of the
importance of the cow to the economy and its sacred place in Hindu tradition.
3. In the ensuing deliberations, the Acharya Sabha heard detailed accounts from individual Acharya members about a variety of important socio-economic projects undertaken by them in the field among the
Hindu rural poor and underprivileged, with a view to not only enhancing their empowerment but their self esteem and pride in their culture. In this connection, the Acharya Sabha noted that a large number of Hindu organizations participated in the Fair held recently in Chennai and that the wide variety and volume of socio-economic projects undertaken under Hindu organizations surprised the general
public and the Media. The Sabha was of the view that usual picture presented particularly by Missionaries, namely that Hindu society does not engage much in charitable or in socio-economic work among the
poor and underprivileged, was unfounded or motivated.
4. The Acharya Sabha was apprised of the importance of legal steps to protect the legitimate interests of Hindu society through well researched legal action in the High courts and in the Supreme Court. Some of the successes achieved were heard and appreciated by the Acharya Sabha. The Acharya Sabha was informed further that
a) it was very unlikely that the Govt. will be able to convince the Supreme Court about the suitability of the Rama Setu Bridge as it is conceived now;
b) there is a Supreme Court decision that masjid buildings are not an inalienable part of Islamic worship;
c) the Kerala High Court has admitted a Writ questioning the proposed Islamic Investment Bank in Kerala which was slated to work as per Islamic Sharia with share participation from budget funds; and
d) in Melvisharam village dispute in TamilNadu, thanks to the intervention and fighting up to the Supreme Court on behalf of the Hindu families oppressed and terrorized by the local Muslim
population, the State government has been directed to separate the two parts of the village so that Hindus may run the religious and cultural aspects of their lives as they deem fit.
e) in many matters legal action would require and will be benefited by well-timed public awareness campaigns and protests. Leadership of individual Acharyas in different parts of the country will be
beneficial in this regard.
5. It was brought to the notice of the Acharya Sabha, based on interactions with agencies inside and outside the country, that the Sabha has come to be looked upon as a welcome apex voice on behalf of Hindus all over the world. It was therefore necessary for the Sabha to plan its policies and activities accordingly. Ageing leadership of the Heads of Mathas and Peethas should ensure continuity and smooth succession by young disciples well- rooted in our culture and heritage and also well educated and trained to face the modern world, engage in scholarly debates and to participate in international conferences. Another need in this regard is for members of the Sabha to improve communication among themselves and with the Secretariat and the National Coordinator’s office, and the setting up of a modern office with computer and other equipment. Skilled persons should run the offices of the Acharya members. Improved and up-to-date documentation is also necessary.
6. The Sabha heard a useful presentation on the resources available in the SASTRA University in connection with the proposal to establish a Hindu Heritage Institute to carry on academic research and teaching.
7. The Acharya Sabha noted with appreciation the extensive padayatra public awareness campaign carried out in Andhra Pradesh in the recent past by the AP Devalaya Parirakshana Samiti, with the active support
of Hindu activists overseas. These village to village yatras in several districts of Andhra Pradesh, carried out with arduous efforts highlighted to the masses at large, several issues relating to the actual ground situation of government control of temples in the State.
8. The Acharya Sabha noted with great concern the slow growth of Hindu population in the country and the rapidly increasing Muslim and Christian population in a number of States. In several pockets these religious minorities have acquired controlling influence in the cultural and religious life of society besides the voting patterns in elections to the Parliament and the State Legislatures. It has also been reported that recruitment of Hindu youth to the Defence forces and the Law enforcement agencies has started flagging in some states.
This indeed is not a good development particularly in view of the extraordinary financial and other types of support being shown to the religious minorities by Governments both at the Center and in many States.
9. In the foregoing context, the following Resolutions were passed by the Acharya Sabha:
a. Individual Mathas and Peethas must undertake, pro-actively, a well thought out program of projects supported by or on behalf of the Acharya Sabha. Some examples of such projects are:
i. Supporting the teaching of spoken Samskritam in a large number of locations (schools run by Mathas and Peethas, temples, new private entities). The effort must be to develop some proficiency in spoken
Samskritam, the grammar coming a little later. Youth as well as grown ups should be brought within the scheme.
ii. Improving the management of public temples out side the Endowment Act. Such temples tend to be very small, neglected for want of archakas and regular temple rituals. These temples should be saved from dereliction and disappearance. Some of them should be identified by the Acharyas concerbed, for rejuvenation so that the nearby population will be attracted to the temples and help in restoring our
ancient temple culture. In doing so, rural and semi-rural temples could be given priority. Temple-going will also greatly help in our resistance to conversion.
iii. The archakas in such rejuvenated temples should be trained not only in worship procedures and samskara rituals in the concerned Samparadayas but in teaching our Dharma to the simple people visiting
the temples and in encouraging Seva work. Regular singing of bhajans, namasankirtanam, and satsangs should be systematically organized.
iv. Better management of festivals and pilgrimages, by steps to prevent accidents, improving environmental hygiene around the temples and provision of emergency medical aid etc. Acharyas may identify some
of their committed and competent devotees and put them to work in this regard.
v. In the selected temples speeches by learned persons on Dharmic and contemporary issues of concern to Hindu society, Bhagavad Gita, Bhagavatam and the like should be arranged. They may be largely by
local residents but when possible, persons from outside the area may also be invited.
vi. Vigorous exhortation by Acharyas of their devotee masses in their pravachans in the field, to abandon out-dated and harmful practices such as (i) lack of respect for women, (i) dowry demand and ill treatment of brides and young married women for reasons such as dowry etc; (ii) child marriage, child labor denying education to them; (iii) mass killing of animals as a religious ritual and (iv) casteist approach in family and social contexts. Lack of respect to women in general and teasing of young women should be deprecated strongly in their pravachans.
vii. Systematic tree plantation in villages and municipalities under the aegis of individual Acharyas.
b. The establishment of an Institute of Hindu Heritage Studies and Research should be investigated with the assistance and collaboration of the SASTRA University. With suggestions from Acharyas a Panel of
scholars could be formed to decide the nature of the academic courses in such an Institute and to design the appropriate curriculum. The Institute must produce research work and publications of high academic
standard to stand rigorous scrutiny.
c. Under the guidance of a core group of Acharyas a carefully considered ‘road map’ for the Acharya Sabha, thought through by think tanks should be produced. Such a road map should deal with ideas, on a
prioritized program for execution, the structure of the Acharya Sabha at different levels, funds required for pursuing the program, strengthening the Central Secretariat and associated offices servicing the Acharya Sabha.
d. Efforts must be set in motion to create legal cells at the national and regional levels. Names of competent and committed lawyers may be suggested to the Central Secretariat by the Acharyas for this purpose. With the help of such Cells possibilities to take legal recourse in the interests of Hindu Dharma and society, should be systematically explored.
e. A Rashtiya Jyotish Goshti may be planned at a suitable time to thoroughly consider Panchangams with the help of the best available experts in astronomy, mathematics and astrology. Acharyas may suggest to the National Coordinator suitable experts for such a Goshti.
f. Cow slaughter and export of cows for slaughter in neighbouring countries are still taking place on a wide scale due to the inaction of State governments. This must be resolutely opposed by Acharyas in
their pravachans and they should give leadership and practical assistance in rescuing the cows and for keeping them in Goshalas.
g. Hindu families should contribute consciously to the Defence forces and the various police organizations, increasing, if necessary, the number of children in the families.
h. Suitable efforts may be made to create a Forum of Parliamentarians to project Hindu concerns and interests inside the Parliament and in government.
i. At the time of the oncoming Haridwar Kumbha Mela a group of Acharyas may be convened to give further consideration to implementation of some of the foregoing Resolutions.
j. Legal action may be considered to force the Encyclopedia of Brittanica to withdraw the Article on Hindusim by Professor Wendy Doniger of the University of Chicago, which contains several comments and explanations hurtful to Hindu religious sentiments.
k. In the context of the needless controversy rekindled by some Islamic elements in the country on the settled subject of singing Vande Mataram, Acharya members should actively promote the voluntary
singing of this National song in all public places including schools and colleges. In their Pravachans the beauty and meaning of this great song should be explained to the people at large by the Acharya members.
l. The Acharya Sabha offered condolences on hearing the demise of the following members of the Sabha, all from Tamil Nadu: the Head of the Ethiraja Matham in Sriperumbudur, of Perarulala Ramanuja Jeer Matham
in Tirukurangudi and the Head of Emberumanar Jeer Matham in Alwartirunagari.
Pongal - The harvest festival
Subhamuhurtham team wishes one and all a very happy Pongal and a prosperous year ahead!
This article is aimed at briefing about Pongal. It may not contain all information, but will definitely quench the thirst of those who know nothing or little about our land’s most important festival. Read on to know more…
Pongal is a harvest festival - the Tamil equivalent of Thanksgiving. In an agriculture based civilization the harvest plays an important part. The farmer cultivating his land depends on cattle, timely rain and the Sun. Once a year, he expresses his gratitude to these during the harvest festival. With the end of the wet month of Margazhi (mid December to mid January) the new Tamil month of Thai heralds a series of festivals. The first day of this month is a festival day known as “Pongal Day”. Pongal means the “boiling over” of milk and rice during the month of Thai.
Pongal is a four-days-long harvest festival celebrated in Tamil Nadu, a southern state of India. For as long as people have been planting and gathering food, there has been some form of harvest festival. Pongal, one of the most important popular Hindu festivals of the year. Mid-January is an important time in the Tamil calendar. The harvest festival, Pongal, falls typically on the 14th or the 15th of January and is the quintessential ‘Tamil Festival‘.
According to the calendar based on the solar system the year is divided into two halves following the apparent movement of the Sun northwards and Southwards. The farmer is termed Uttarayanam and the latter is Dakshinayanam. On the first day of the Thai, the Sun leaves the zodiac sign of Sagittarius and enters that of capricorn, the latter is known as Makaram. The event thus is celebrated as Pongal.
The four day celebration of Pongal Marks a period of plenty, peace and happiness. There is a Tamil saying that “Thai piranthal Vazhi Pirakkum“. That paraphrased means with the dawn of the month of Thai, there will be peace, happiness, prosperity, brightness and harmony in the life of everyone. It is held to honor the Sun, for a bountiful harvest. Families gather to rejoice and share their joy and their harvests with others. The Sun is offered a “Pongal” of rice and milk.
Preparations for this festival start early and the first thing that is always found in Hindu homes before the start of Pongal is the ‘kolam‘. This is a form of decoration for the Hindus’ homes. This decorative pattern is made with rice flour & is usually drawn on the floor outside the door. The kolams serve as a symbol of welcoming guests to the entrance of the house. At the center of the Kolam is a lump of cow-dung, which holds a five-petaled pumpkin flower-a symbol of fertility and an offering of love to the presiding deity.
The houses are cleaned and decorated to prepare for Pongal. For the festival, the Hindus buy new clothes and the ladies of the households would prepare sweetmeats. There is also a belief in the Hindus that the harvest festival will bring great wealth and goodness to their homes. All the four days of Pongal have their own significance as separate deities are worshiped each day.
The first day is celebrated as the Bhogi Pongal and is usually meant for domestic activities and of being together with the family members. This first day is celebrated in honor of Lord Indra, the supreme ruler of clouds that give rains. Homage is paid to Lord Indra for the abundance of harvest, thereby bringing plenty and prosperity to the land. Another ritual observed on this day is Bhogi Mantalu, when useless household articles are thrown into a fire made of wood and cow-dung cakes. Girls dance around the bonfire, singing songs in praise of the gods, the spring and the harvest. The significance of the bonfire, in which is burnt the agricultural wastes and firewood is to keep warm during the last lap of winter.
The second day is known as ‘Pongal‘ the most important day of the entire festival, where prayers are offered to the Sun. On this day, the Sun is given great importance and hence the day is called Surya Pongal. The puja or act of ceremonial worship is performed when rice is boiled in milk outdoors in a earthenware pot and is then symbolically offered to the sun-god along with other oblations. All people wear traditional dress and markings, and their is an interesting ritual where husband and wife dispose off elegant ritual utensils specially used for the puja. In the village, the Pongal ceremony is carried out more simply but with the same devotion. In accordance with the appointed ritual a turmeric plant is tied around the pot in which the rice will be boiled. The offerings include the two sticks of sugar-cane in background and coconut and bananas in the dish. A common feature of the puja, in addition to the offerings, is the kolam, the auspicious design which is traditionally traced in white lime powder before the house in the early morning after bathing.
The third day is known as Mattu Pongal, the day of Pongal for cows. The cattle are washed, their horns are painted and covered with shining metal caps. Multi-colored beads, tinkling bells, sheaves of corn and flower garlands are tied around the neck of the cattle and then are worshiped. They are fed with Pongal and taken to the village centers. The resounding of their bells attract the villagers as the young men race each other’s cattle. The entire atmosphere becomes festive and full of fun and revelry. Arati is performed on them, so as to ward off the evil eye. According to a legend, once Shiva asked his bull, Basava, to go to the earth and ask the mortals to have an oil massage and bath every day and to eat once a month. Inadvertently, Basava announced that everyone should eat daily and have an oil bath once a month. This mistake enraged Shiva who then cursed Basava, banishing him to live on the earth forever. He would have to plough the fields and help people produce more food. Thus the association of this day with cattle.
The Fourth day is known as Kanu Pongal or Kannum Pongal day. On this day, a turmeric leaf is washed and is then placed on the ground. On this leaf are placed, the left overs of sweet Pongal and Venn Pongal, ordinary rice as well as rice colored red and yellow, betel leaves, betel nuts, two pieces of sugarcane, turmeric leaves, and plantains. In Tamil Nadu women perform this ritual before bathing in the morning. All the women, young and old, of the house assemble in the courtyard. The rice is placed in the centre of the leaf, while the women ask that the house and family of their brothers should prosper. Arati is performed for the brothers with turmeric water, limestone and rice, and this water is sprinkled on the kolam in front of the house. On this day, a turmeric leaf is washed and is then placed on the ground. On this leaf are placed, the left overs of sweet Pongal and Venn Pongal, ordinary rice as well as rice colored red and yellow, betel leaves, betel nuts, two pieces of sugarcane, turmeric leaves, and plantains. In Tamil Nadu women perform this ritual before bathing in the morning. All the women, young and old, of the house assemble in the courtyard. The rice is placed in the centre of the leaf, while the women ask that the house and family of their brothers should prosper. Arati is performed for the brothers with turmeric water, limestone and rice, and this water is sprinkled on the kolam in front of the house. This day is also celebrated by sisters for the welfare of their brothers. This festival is reminiscent of Raksha Bandhan and Bhai Dooj of North India.
The festival also has some interesting stories and legends related to it, two of which have been mentioned below.
Legend of Mount Govardhan
The first legend is associated with the first day of the festival i.e. Bhogi Pongal. It is related to Lord Indra, the God of Clouds and Rains, and Lord Krishna. The honor given by people to Lord Indra made him proud and arrogant. He started considering himself as the most powerful of all beings. When Lord Krishna came to know about this, he thought of teaching Indra a lesson. He convinced his cowherd friends to worship Mt. Govardhan rather than Lord Indra. This angered Lord Indra and he sent the clouds to generate non-stop thunder, lightning, heavy rains and floods the land where Krishna lived. Bhogi Pongal also later was treated as the day to eradicate the unwanted and meant for cleaning. Since then, we can witness lot of chaos and charm in South India to celebrate Bogi pongal amidst of fire and dust.
Lord Krishna had other plans in mind and he lifted up the Govardhan Mountain on his little finger, to protect village people and their cattle. The rains continued for three days. At last, Indra realized his mistake and divine power of the young boy. He promised humility and begged Krishna’s forgiveness. Since then, Krishna allowed Bhogi (first day of Pongal) celebrations in honor of Indra. Since then, the festival of Pongal came into being. In other words, this day gave the starting point to the Pongal celebration and the festival got another name of Indran, from this legendary story
Legend of Lord Shiva
Another legend is associated with Mattu Pongal (the third day of Pongal). It involves Lord Shiva and his mount, Nandi the bull. It is said that once Shiva ordered Nandi to go to the Earth and deliver his message to the people that they should take oil bath every day and eat food once a month. However, the dozing Nandi could not hear the message right and told the people to eat everyday and take oil bath once a month. Shiva was furious, as due to Nandi’s mistake, there will be lack of grains on earth. Now, Nandi would have to remain on earth to help humans plough the fields. Since then, ‘Mattu Pongal’ came to be dedicated to cattle and other domestic animals.
Significance of Sri Vamana Avathara
SRI VAMANA AVATHARA
Significance
Sri Vamana Avathara was fifth in the line of Dasavatharas of Lord Sri Maha Vishnu. This avathara took place during Treta Yuga before Sri Parashurama Avathara. Lord Maha Vishnu took this avathara in order to suppress the arrogance, vanity and pride of Emperor Bali (Bali Chakravarthi) and to restore the glory, power and authority of Lord Indra over the Heaven who had lost his power and kingdom (Swarga) to King Bali. Sri Vishnu Sahasra Nama Sthothra describes in sloka # 17 and 56, the Lord as Upendro Vaamanah and Trivikramah.
Lord in this avathara was known as Vamana because he was dwarf in form at the beginning. He was known as Trivikrama because he is the one who has conquered the three worlds, Earth, Upper worlds and Nether worlds. He grew to a gigantic size while suppressing the King Bali and conquered the Universe with just three paces of his foot. He was also referred as Upendra as he was known to be the younger brother of Indra. We find all the three names Trivikrama, Vamana and Upendra while reciting 24 Kesava Namas. An exclusive Purana named after Lord Vamana called Sri Vamana Purana scripted by Lord and Sage Veda Vyasa forms part of 18 great Puranas called Ashtadasa Puranas.
Lord Vamana was born as the son of Sage Kashyapa (Kashyapa Prajapathi) and his wife Aditi in accordance to the penance done by the couple and prayers of Indra and other Deities. He was born on Bhadrapada Sukla Dwadasi day under the star constellation of Sravana Nakshatra. This day every year is celebrated as Vamana Jayanthi the day on which Lord Sri Vamana was born. As soon as he was born He took no time in attaining the boyhood becoming a Vatu (Brahmachari) . Lord Brahma himself initiated the Gayathri Manthra to Sri Vamana. His attire was that of a typical Brahmin Brahmachari, wearing a Koupeena (Loin cloth), a sacred thread, holding a Chatthra (Umbrella) in one hand and Dhanda/Kamandalu (stick and water jug) in the other, his upper body covered with Deer skin, wearing a ring of Dharbha (Kusa grass) to his third finger.
Significance of Three Steps
Lord Vamana went to King Maha Bali and asks for three steps of land measured by his foot as charity. Initially Bali hesitated to donate just three paces of land as it is a disgrace to his status and was guilty to give such charity. But later agreed, upon insisting by Lord Vamana and promised to give three paces of land as charity measured by Sri Vamana’s foot. When Maha Bali completed the ritual process of donating the land, Lord Vamana assumed his cosmic form (Trivikrama) , measured the entire Earth including the nether worlds by his first step.
With his second step He measured the entire upper worlds. When his foot reached the zenith it crossed the Sathya Loka where Lord Brahma stays. Seeing the foot of Lord Maha Vishnu, Lord Brahma offered abhishekam and washed the Lord’s foot and the water that fell from His foot sanctified the entire Universe. We find in the verses of great composer and Saint Sri Annamacharya referring to the foot washed by Lord Brahma (Brahma Kadigina Padamu) in one of his verses on Lord Sri Venkateswara.
When the entire Universe was conquered by just two paces of Lord Sri Maha Vishnu (Vamana) there was no space left in the Universe to keep Vamana’s third pace. When Lord Vamana asked Maha Bali the space to keep his third pace, all the pride and vanity of Maha Bali had vanished and he had no hesitation in surrendering before the Supreme Lord. Having realised the Supreme Reality, Bali readily offered his own head to keep the Lord’s third step. Lord Vamana immediately placed his third pace (his foot) on the head of Bali and sent him to the nether worlds. Thus the ahankara (egoism) of Maha Bali was suppressed and Indra was restored with his kingdom.
Uniqueness
Sri Vamana Avathara is the first Avathara where Lord Sri Maha Vishnu took complete human form though dwarf at the beginning. The uniqueness of this Avathara is that the Lord did not use any weapon. The only weapon he used was that of begging in front of King Bali in accordance to the Brahmanic (Brahmachari) form he had attained. The Lord did not kill the King Bali even though he was an Asura. He conquered him in a Vedic way with his intelligence. Unlike other Avatharas, Vamana Avathara was a Sattvik Avathara. Lord had to resort to this strategy due to the promise he had made to his beloved devotee Prahlada not to kill any of his descendants. Astrologically Jupiter (Guru) is said to be the Paramatma Amsa of Vamana Avathara.
Message from Vamana Avathara
Hidden behind every Avathara of Paramatma there is a message/moral conveyed. In this Sri Vamana Avathara the message is total surrender to the God however mighty one may be. When once you shed your ego and surrender totally with devotion at the feet of the supreme Lord there is nothing one can worry about and will get total protection. This is what exactly has happened in case of Bali who had no other alternative but to surrender to the Lord Trivikrama who had conquered the three worlds.
When King Bali surrendered in front of Lord Vamana with total devotion, the Lord was very much pleased and gave him boons voluntarily without being asked by King Bali. He not only made him the ruler of the nether world Suthala but also assured him that He would always protect his kingdom. He also assured Bali that he would become the Indra in the next Manvanthara. By the touch of Lord’s foot on the head of King Bali all his sins got cleaned up, he became immortal (Chiranjeevi) . This is what one should understand that we should never ask for alms to the Supreme Lord. If you ask you will get only what you had asked. It you don’t ask you will get everything that you require.
The story of Bali also bring out the reality that, there is nothing permanent and nothing to be taken for granted in this world be it wealth, beauty, power, status, position or family and nothing belongs to anyone. Even the mighty have to fall on one day or the other. We have several such historical examples that we are also seeing in this modern world.
Festivals related to Vamana Avathara:
The day on which Lord Vamana was born is celebrated every year on Bhadrapada Sukla Dwadasi Day as Vamana Jayanthi.
Temples of Vamana Avathara: Some of the famous temples of Lord Vamana are,
Ulagalanda Perumal temple: It is a temple of Lord Sri Maha Vishnu in Trivikrama roopa (Vamana Avathara). The statue is 35 ft. height and 24 ft. width. It is said that during Vamana Avathara Lord Vishnu appeared to King Bali at this place. It is also said that the Lord showed his Trivikrama roopa to Lord Aadisesha at this place. This temple is located in Shiva Kanchi (Kaancheepuram) in Tamil Nadu state.
Thrikkara Temple: The only Vamana temple in Kerala near Cochin famous for Onam festival. This place is said to have been the capital of King Bali.
Tirukoilur - Ulagalanda Perumal Temple: Situated in Tirukoilur in South Arcot district of Tamil Nadu this temple is dedicated to Lord Trivikrama (Vamana).
Vamana Temple in Khajuraho in Madhya Pradesh
Change in Tamil New Year - Can 5 year government change 1000 years tradition?
The Tamil Nadu Government last year passed an ordinance changing the Tamil New Year day from Chithirai 1st to Thai 1st. As per our age old tradition 1st day of Chithirai is celebrated as the New Year day. The present Tamil Nadu Government has tried to change this for no reason. There is already a new calender followed by Dravidian party especially DMK. They follow January 17th as the birth date of Thiruvalluvar (who wrote Thirukural) and as the 1st day of Thiruvalluvar Andu ( ie Thiruvalluvar year). But except this Thiruvalluvar Andu does not have any month like all other calenders. It is to be noted that Thai 1st is always a ‘Kari Naal’. Normally auspicious things are avoided on ‘Kari Naal’. It is well known that DMK does not believe in existance of god or religion. But they vie with each other in wearing hat (kulla) while attending iftar parties of Muslims, white dress while attending Christian functions but they never wear either kumkum, Vibhoodhi or namam while attending Hindu functions. That is their revolutionary faith on religions. From such persons you cannot expect belief in auspicious dates etc.
Affected by the action of the government certain good samaritans have challenged the act of the government in changing the Tamil New Year day from 1st of Chithirai to 1st of Thai before the Hon’ble Madras High Court. I happened to read an article about this case which for the benefit of our readers is reproduced below.
The article appeared in vijayvaani.com the link for which is provided below.
http://www.vijayvaani.com/FrmPublicDisplayArticle.aspx?id=662
Two Public Interest Litigations against the Tamil Nadu governments Tamil New Year Ordinance were admitted on Friday 26 June 2009 by the Chennai High Court. A Division Bench comprising Justice D Murugesan and Justice K Venkataraman admitted the petitions, one filed by S Mani & 11 others and the other filed by K R Ramaswamy, and ordered their listing for final hearing. The date of final hearing has not been mentioned.
The petition of K R Ramaswamy is ten months old and the petition by S Mani & others is five months old. Meanwhile, the people of Tamil Nadu celebrated two Tamil New Years, on the first day of the Tamil month Chiththirai (13 April 2008 and 14 April 2009), with the usual devotion and dedication.
The DMK government tabled the Tamil Nadu Tamil New Year Day Declaration Bill on 29 January 2008, and an ordinance to that effect was passed on 1 February 2008 unanimously by the Dravidian Assembly. As per the ordinance, the first official new Tamil New Year was celebrated on the first day of the Tamil month Thai (15 January 2009) only by government offices and not by the people. Disregarding the state government, the people celebrated the traditional Tamil New Year on 13 April 2008, treating the ordinance with the contempt it deserved, though the arrogant state government instructed its HR & CE Department to ban all Temple rituals like reading of the Almanac, special pujas, etc., in connection with the Tamil New Year celebration.
Despite the utter failure of its ordinance, the government remained adamant in enforcing it on 15 January 2009
(1st day of Tamil month Thai), but the people observed it only as the traditional Pongal (Sankaranti) festival. This was the first defeat faced by the state government.
Meanwhile, K R Ramaswamy (Traffic Ramaswamy) filed a PIL in the Madras High Court challenging the ordinance on grounds that the legislation was unconstitutional and ultra vires since the state legislature lacked competence to enact it. He said the governments move was contrary to thousands of years of tradition based on the Tamil peoples faith, religion and culture, and it was not open for the government to change the calendar.
The petitioner prayed the court to declare the legislation unconstitutional and ultra vires of Articles 14, 25, 26 and 29 of the Constitution. The petition came up before the First Bench comprising the then Chief Justice A K Ganguly and Justice F M Ibrahim Kalifulla on 12 September 2008; they ordered notice to the state government asking it to file an affidavit within two weeks and a rejoinder to be filed one week thereafter and said the case might be posted for hearing three weeks thereafter.
Subsequently, Ramaswamy was allegedly harassed for his protests against the state government on other issues and finally his petition was dismissed earlier this year with a cost of Rs.10,000/- for non-appearance. However, Ramaswamy approached the Supreme Court, which reversed the High Courts order and referred the matter back to it for hearing, advising Ramaswamy to file a fresh petition. This was the second defeat faced by the government.
Then, on 12 February 2009, S. Mani & 11 others filed a writ petition (WP 2220/2009) challenging the ordinance in the Madras High Court, before the then acting Chief Justice S J Mukhopadhyaya and Justice V Dhanapalan, who ordered notices to the respondents, State Government represented by Secretary to Government, Law Department, and the Union of India represented by Secretary to Government, Law Department.
The petitioners, asserting the state government curtailed the fundamental right to practice any religion and hurt religious sentiments, said the government committed an innovative departure from tradition without disclosing any reasons. They averred that the government offended the time cherished customs and traditions inseparably intertwined with religious practice, belief and faith. The petitioners categorically asserted that the enactment serves no purpose and could render no gain or profit to the state or the citizens, but has positively hurt religious sentiments and shaken the freedom of religion enshrined in the Constitution of India.
Emphasizing the importance of solar solstice and its astronomical calculation and religious aspects in practice since ancient days, they rejected the government’s attempt to make the Tamil month Thai the first month, saying there is absolutely no evidence to prove it. Finally, they prayed for the honourable court’s declaration that the state government’s ordinance is unconstitutional and void.
Though the First Bench ordered notices to the state and the central governments, it refrained from admitting the petition and kept it in the list itself. On 4 March, the state government requested for more time and after dodging the issue for another month, the case came up for hearing on 30 April 2009. Justice S J Mukhopadhyaya, one of the judges in the Division Bench, asked the Government Pleader three straight and simple questions:
1. Does the state government have the Constitutional authority to change a centuries old religious/cultural tradition?
2. What circumstances forced you to pass the legislation in the assembly?
3. Is this change in New Year (Calendar) applicable only to the Tamils of your state or to the Tamil Community world over?
Though the Government Pleader brought with him type-sets to the tune of 150 pages prepared by various departments of the state government, he was unable to answer the three questions posed by the Division Bench and requested more time to file the counter. Here again the Division Bench refrained from admitting the writ petition and posted the case for further hearing on 4 June 2009. Considering the three questions, which could never be answered by the government, we can infer that it is clearly fighting a losing case. This was the third defeat faced by the state government.
Since then, the state government has been dragging its feet, and as expected by the petitioners, the case was never listed on 4 March. It was then alleged by reliable sources that the state government was trying to shift the case to another Bench for obvious reasons.
Finally the case was listed as 42nd item at Court No: 1 on 24 June before the First Bench comprising Chief Justice H L Gokhale and Justice D Murugesan, but never came up for hearing. The next day, 25 June, it was listed as the 24th item before the First Bench, but again was not taken up for hearing. At last on Friday 26 June 2009, the case was listed as the 40th item in Court No: 10 before the Division Bench comprising Justice D Murugesan and K Venkataraman. Considering the allegations made by the Dravidian parties, including the ruling DMK, on the Aryan judges of the Supreme Court during the hearing on 27% reservations for OBCs, it is suspected that attempts were made to avoid Aryan judges in the Madras High Court taking the case.
Traffic Ramaswamy also filed his fresh impleading petition (MP.1/2009), which was admitted along with the writ petition (WP 2220/2009) filed by S. Mani & 11 others. As the government pleader also agreed to file the counter in the next hearing, the bench admitted both petitions for the next and final hearing. Despite repeated requests of the petitioners advocate Dr. S Padma, the bench refused to mention the date of final hearing, but said that it would take up the case at the earliest.
Interestingly, the central government, which is also a respondent, has been keeping quiet so far, not knowing what to do. But now, as the Congress Party is well placed at the centre after the general elections, it may not like to share the Dravidian shame it shared in the case of Rama Sethu during its previous tenure. It may prefer to come out of the quagmire as easily as possible.
The state government, which promulgated the ordinance on 1 February 2008, lost its respect when the people ignored it and celebrated the Tamil New Year as per tradition on 13 April 2008 (Chiththirai 1). The government fell on its face when the people blatantly refused to celebrate 15 January 2009 (Thai 1) as Tamil New Year and instead continued the tradition of celebrating it as Pongal/Sankaranti. Then the government bit the dust when the people again celebrated the Tamil New Year, as per tradition, on 14 April (Chiththirai 1) 2009. The government is well aware that it might lose the case in the apex court, even if it manages to sail through in the High Court.
Even then, it is likely to go ahead with its agenda as the Dravidian Movement is a blatantly anti-Hindu movement. It is a pity Tamil-Hindus have not realized this.
What is Gotra ?
‘Gotra’ is a term to denote a group of families, a clan or a lineage having a common source of ancestry. All members of a gotra have ascended from the same ancestor, usually a great Rishi of ancient times. Gotra is named after the common ancestor, the Rishi. For example, all the descendents of Rishi Bharadvaja belong to Bharadvaja gotra. Over the time, the number of Brahmin gotras have increased. It is around 49, but some believe it between 50 and 100. A sub-division of a gotra is known as a ‘pravara’. A pravara is a distinguished set of great Rishis who belonged to that gotra. A pravara, usually, is a set of 2 to 5 Rishis.
In most Brahmin communities, marriages within a gotra are forbidden. A marriage is permitted only if the male and the female belong to different gotra. However, different traditions are observed in different communities in different regions. In ancient times, a specific Brahmin community used to study a specific Veda and a specific version of that Veda.
The version of Veda is known as a ’shakha’. As a result, today we have groups of Brahmins, each of which follows a particular ’shakha’ of a specific Veda. A Brahmin can be known by certain parameters. The chief among these parameters are the Veda, its shakha, the gotra and the pravara.
Why should we offer food to God ?
God in His Bhagavad Gita has broadly indicated that for true service, purity of food is necessary. As is the food, so is the mind. The food we eat should be regulated. How much food we consume and not what food we take, is more important. It should be in right measure and should be clean. Food dear to (wo)men of pure heart enhances longevity of life, a cheerful spirit, strength, health, happiness and delight.
A true devotee will refuse to accept any food that is not offered to God. Eatables which are offered to God are warmly accepted as His grace by devotees, in as much as they, being blessed by God, is holy. When the heart is made pure, perennial contemplation is possible. One of the steps adopted even today by many families is to place daily food preparations before the deities they worship and recite shlokas, the belief being that God is pleased with the dedication displayed
Before we partake daily meals we first sprinkle water around the plate as an act of purification. Five morsels of food are placed on the side of the table acknowledging the debt owed by us to the : Divine forces (devta runa) for their benign grace and protection. Our ancestors (pitru runa) for giving us their lineage and the family culture. The sages (rishi runa) as our religion and culture have been “realised” maintained and handed down to us by them. Our fellow beings (manushya runa) who constitute society without the support of which we could not live as we do and Other living beings (bhuta runa) for serving us selflessly.
There after the Lord, the life force, who is also within us as the five life - giving physiological functions, is offered the food. The five life-giving functions are praanaaya (respiratory), apaanaaya (extretory), vyaanaaya (circulatory), udaanaaya (reversal) and samaanaaya (digestive). After offering the food thus, it is eaten as prasad - blessed food
The traditional Tamil year starts on April 14, 2009 - Lets welcome PUTHANDU !
The Tamil New Year is common referred to as Puthandu, but is also called the Thamizh Puthaandu and the Thamizh Varusha Pirappu. It is celebrated on the first day of the month of Chitrai in the Tamil calendar, usually falling on the 13th or 14th of April each year in the Gregorian calendar.
Puthandu in Tamil Nadu
Puthandu marks the Tamil New Year’s Day and is celebrated in the beginning of Chithirai - the first month in the Tamil Calendar year. The auspicious occasion of Puthandu is also popularly known as Varusha Pirappu or the birth of New Year and falls on 13th or 14th April according to the Gregorian Calendar. Many people in Tamil Nadu also celebrate Puthandu as the day when Lord Brahma - Hindu God of Creation started creation. People of Tamil Nadu celebrate Varusha Pirappu in a big way by merrymaking and feasting.
Although Puthandu is a Tamil celebration (primarily in the Southern Indian states of Tamil Nadu and Kerala, Northern Sri Lanka and wherever Tamil communities exist, such as in Malaysia) it shares a common day with other New Year days celebrated by co-existing communities, such as the Hindus. To confuse matters, these other communities refer to it by other names and even use differing calendars, which makes wider understanding difficult.
These include: Vishu – the Malayalam New Year (1st Day of Medam); Rongaali Bihu – the Assamese New Year (1st Day of Chitrai or Bohaag)); Vaisakhi or Baisakhi – the Punjabi New Year (1st Day of Vaisakh); Sinhala – the Sinhala New Year (1st Day of Chaitra); Naba Barsa – the Bengali New Year (1st Day of Baisakh) and Poila Baisakh - The Bangladeshi New Year (1st Day of Baisakh).
Every year on the first day of Chithrai, in the temple city of Madurai, the New Year is celebrated in the Meenakshi Temple. A huge exhibition is also held, called The Chithrai Porutkaatchi in Madurai, and smaller versions are held in other localities. In some parts of Southern Tamil Nadu, it is also called Chithrai Vishu, which reflects the interaction between the Tamil and Hindu communities, who often invite each other into their homes for joint celebrations.
In Tamil homes, the entrance to the house is often decorated elaborately with kolams – designs in rice powder on the floor which are done by the women in the household.
A popular custom of Puthandu is ‘kani’ which means the auspicious sight. Following the ritual, people start the Puthandu day by watching auspicious things like gold and silver jewellery, betel leaves, nuts, fruits and vegetables, flowers, raw rice and coconuts. This is done under the belief that a good start to New Year will ensure prosperity and happiness in the coming year. A bath and a visit to the temple usually follow Kanni. After this people read the Panchangam (almanac).
Puthandu Celebrations
To mark the occasion of Tamil New Year people wear new clothes and relish best of festive food including ‘Maanga Pachadi’, a sweet, sour and bitter dish made of raw mangoes, jaggery and neem flowers to signify different aspects of life. Many even get their houses painted for the occasion. People also visit friends and dear ones to exchange greetings for New Year - “Puthandu Vazthukal”. Youngsters are particularly excited about Puthandu as they receive small gifts from all their elders.
On the Tamil New Year’s Day, a big Temple Car Festival is held at Tiruvadamarudur near to Kumbakonam. (Temple Cars are tall round “coaches” on small bases which are used to carry idols of the Hindu Gods.) On festival days, people flock to take part in pulling them around the villages or the streets of towns.
The city of Palani (also known as Palzhani) in the Dinidigul district of Tamil Nadu has a famous temple which attracts many devotees from all over Tamil Nadu and possesses a famous Temple Car which is decorated in gold.
Festivals are also held at Tiruchirapalli, Kanchipuram and many other places.
