Category: Special Articles

Sanctity of Godavari Pushkarams

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The Sanctity of Godavari Pushkarams

Tulyatreyee Bharadwaja Gowthami Vruddha Gowthami
Kousika ca Vasista ca sapthadhayanthi namostute

Having divided into seven channels, the Godavari finally reaches the Bay of Bengal. I salute all the seven channels of the Goddess Godavari before I take my holy dip in it.

Adyatu Gowthami Ganga paschyat Bhagiradhi smrutha
Tayo rekataraa sevyaa Gowthami tatra paavani

The smrities proclaim that one should take one’s holy dip first in the Godavari and then in the Ganges though these two great rivers are treated equally. The Godavari is holier than the Ganges in this context.

5 essential natural elements

Out of the five essential natural elements created by God, Water and Air occupy the most predominant place in man’s existence. The other elements are Prithvi, Agni and Akash. The use of water is of special significance in Hinduism. A living river is a permanent source of water for human existence. Apart from its life-sustaining properties, a river is vastly used for piety and spirituality. Bathing in a river has also its religious significance.

The relationship between a river and a human being is maintaining mutual health and co-existence. A river offers great benefits to the present and future generations. A holy dip i.e., ‘Punyasnanam’ in the waters of a sacred river is believed to absolve one from all sins and fear of death. Each river is a Mother Deity having its mythology, identity and spirituality within her. Rivers are the arteries of the earth. They are personified as beautiful women and worshipped as Goddesses.

Most of the holy places in India like Haridwar, Rishikesh, Varanasi, Talakaveri, Patna and Ujjain are situated along the banks of the holy rivers. It is not an exaggeration to say that Indian spirituality is unique and miraculous by itself. Natural elements like rivers, mountains, trees, animals, and flowers are sacred in Indian philosophy. Right from our birth to death, and even in the afterlife also, the rivers play a vital role.

During Pushkarams, water and spirituality go hand in hand. Pure rivers are essential for spiritual, aesthetic and ecological purposes. The religious feelings for rivers can be used as a potential social instrument to educate the people to protect the rivers from pollution.

The rivers have been the promoting sites of the evolution of Indian culture, architecture, dance, music, history and mythology. They have the credit of protecting life, religious convictions, knowledge, valour, devotion, detachment and renunciation. They are the sources of food, transport, recreation, power, and energy and also the promoters of the salvation of the souls of human beings.

Godavari River - Sanctity of Godavari Pushkarams

Godavari

The Godavari, one of the holiest rivers in India purifies the pilgrims of their sins. A holy dip in the sacred waters of it is believed to be free from all sins. The Hindus highlight the heritage and tradition associated with historical literature and glory of the ever-flowing, sacred and mighty Godavari and also take up various cultural activities to facilitate the heavy rush of pilgrims expected at all the Godavari basin bathing ghats and temples symbolising the historical and mythological heritage of the river.

Pushkaram is an Indian festival of a river celebrated when Jupiter enters certain signs of the zodiac. The celebrations happen annually once in twelve years along each river. Each river is associated with a zodiac sign and the river for each year’s festival is based on which sign Jupiter is in at that time.

12 Sacred Rivers

Accordingly, twelve sacred rivers have been identified in which Pushkara enters each river once in twelve years coinciding with the transit period of Jupiter in twelve zodiac signs.

The transit of Jupiter is as follows:

  • Jupiter in the Mesha Rashi — the Ganges
  • Jupiter in the Vrishabha Rashi — the Narmada
  • Jupiter in the Mithuna Rashi — the Saraswathi
  • Jupiter in the Karkataka Rashi — the Yamuna
  • Jupiter in the Simha Rashi — the Godavari
  • Jupiter in the Kanya Rashi — the Krishna
  • Jupiter in the Thula Rashi — the Kaveri
  • Jupiter in the Vrischika Rashi — the Bheemarati
  • Jupiter in the Dhanus Rashi — the Pushkara (Brahmaputra)
  • Jupiter in the Makara Rashi — the Thungabhadra
  • Jupiter in the Kumbha Rashi — the Sindhu
  • Jupiter in the Meena Rashi — the Pranahita

Pushkara

The word ‘Pushkara’ has twenty-seven connotations. The most significant of them are water, sky, stars, mrudangam, serpent, the trunk of an elephant, lotus stem, lotus flower, and lotus leaf.

Pushkara or Pushkar is a Sanskrit word derived from the element of ‘Push’ (Pushti) meaning nourishment and ‘Kara’ means one who does it.

Pushkara is the energy that nourishes. In Tirumala, the sacred water tank near the temple of Lord Varaha Swamy is known as Swamy Pushkarini.

Origin of Swami Pushkarini at Tirumala
Swamy Pushkarini. – Tirumala

Regarding the legends, Pushkara energises the rivers and provides rivers with spiritual purification. In Sri Vishnu Sahasranama Stothram, one finds a reference to the word Pushkara in the 5th sloka where Lord Vishnu is referred to as Pushkaraksha which means the one who has lotus eyes, the one who provides nourishment to the entire Universe and the one who is always present in sacred ‘Theerthas’.

Pushkara Kshetra

Pushkar is the name of a famous pilgrim center known as Pushkara Kshetra located in Rajasthan about 17 Kms from Ajmer. It is believed that the lake known as Pushkaralake was the creation of Lord Brahma on the banks of which He performed penance for several thousands of years.

Pushkara Kshetra located in Rajasthan about 17 Kms from Ajmer
Panoramic view of Pushkar lake

Here, one finds very few temples where Lord Brahma is worshipped. Pushkara also indicates the twelve-year time factor in the Vedic terms.

Our ancient seers prescribed certain austerities to be observed during Pushkara time known as Pushkara Vidhi.

The most important obligations during the Pushkarams are

  • Pushkara snana,
  • Pushkara Vaasa (staying),
  • Pushkara Darshana,
  • Siro Mundana (tonsuring),
  • Fasting,
  • Pushkara Karma and
  • Pushkara Dana.

The Pushkaram is celebrated at temples along the banks of twelve major sacred rivers in India in the form of worshipping one’s ancestors. Spiritual discourses, devotional music, and cultural programmes are to be held on this auspicious occasion. It is believed that during the first twelve days of the Godavari Pushkaram, the river gets medicated and this helps man in sharpening his mind spiritually.

When Jupiter enters into the Aquarius sign of the zodiac the Kumbhamela is celebrated in Haridwar, Prayag and Nasik where the Godavari has started its natural and sanctifying course.

The Origin of Pushkara

According to the holy scripts, Pushkara is the son of Lord Varuna the presiding deity of all the rivers. As per the legend, Pushkara prayed to Lord Brahma and asked Him to live in the sacred waters of His Kamandalam which came from the foot of Lord Vishnu intending to provide purity to all the rivers. Looking at the selfless desire expressed by Pushkara, Lord Brahma granted him the boon to live in the waters of His Kamandalu.

Later, Pushkara also performed penance and acquired the ‘Jala Tattva Siddhi’ from Lord Shiva as a boon. By the boons acquired from Lord Brahma and Lord Shiva, Pushkara became the king of all ‘Theerthas’ and was regarded as the ‘Theerthapalaka’.

At the time when Pushkara acquired the boons, Jupiter also performed penance and pleased Lord Brahma. Looking at the perpetual sacredness of Pushkara, Jupiter wanted Lord Brahma to spare Pushkara to be with him permanently. But Pushkara was not willing to go along with Jupiter.

Consequently, Lord Brahma resolved the situation by asking Pushkara to be associated with Jupiter for twelve days in the beginning and twelve days at the end of his short stay in a particular Rashi in the zodiac, the transit of which generally happens once a year.

Pushkaram / Pushkaralu Festival

Adi Pushkaralu & Antya Pushkaralu

The first twelve days are called ‘Adi Pushkaralu’ and the last twelve days are called ‘Antya Pushkaralu’. It has become a custom and tradition since time immemorial to celebrate the transit of Jupiter in a particular house in the zodiac as the Pushkara festival of a particular river.

In the 10th chapter of the Gita, it is mentioned by Lord Krishna that He is Brihaspati. Pushkara always resides in the Kamandalu of Lord Brahma in the sanctified waters that have emerged from the foot of Lord Vishnu. Entry of Pushkara into a particular river signifies the Pushkara festival when all Gods, all Sages, all ‘Pithrudevathas’, and all ‘Theerthas’ on the earth including the Ganges enter into a particular river along with Jupiter and Pushkara.

The time of their entry into a particular river is considered highly sacred and celestial which has the power to diminish the dreadful sins committed by human beings.

Having a darshan, taking a bath, touching Pushkara waters, and drinking the sacred waters of Pushkara are considered to be highly auspicious and soul-cleansing. It is considered to be the most sacred time to perform rites to ‘Pitru Devatalu’ on the banks of the Pushkara River to help them further to attain salvation.

The Legend

According to legends, the sage Gautama lived in the Brahmagiri Hills at Trimbakeshwar with his wife Ahalya. The Sage kept his stock of rice in a granary. A cow entered his granary and ate up the rice. When the Sage tried to ward the cow off with a blade of ‘Darbha’ grass, it fell dead. The sage felt remorse for the sin of killing the cow. He prayed to Lord Shiva and requested him to divert the waters of the Ganges to purify his sin and his hermitage.

Lord Trimbakeswara

Pleased with the Sage’s earnest and sincere request, Lord Shiva appeared as Lord Trimbakeswara and diverted the Ganges to flow in his hermitage. The Sage felt very happy. The stream called ‘Ahalya’ meets the Godavari in front of the Trimbakeswar temple. It is believed that the childless do get children if they worship Lord Shiva and Goddess Parvati at the Ahalyasangam. Trimbakeswar itself is a place of worship because it is one of the twelve Jyothirlingas of Lord Shiva.

Brahmagiri is the mountain range in the Western Ghats of Maharastra where Lord Brahma appears in many mythological and legendary documents. It is situated in Nasik district. Lord Trimbakeswar temple one of the Dwadasa Jyothirlingas is located near the place. The Godavari originates from Trimbak in Nasik and flows towards the Eastern Ghats and finally merges into the Bay of Bengal.

Bhamhagiri_hill_Nasik

The Significance of the Godavari

From Nasik onwards, the Godavari progresses its journey to wash away the sins of humanity through many significant places like Kopergaon, Puntamba, Paithan, Nanded, Sironcha, Basara, Nirmal, Dharmapuri, Godavarikhani, Bhadrachalam, Polavaram, Pattiseema, Rajahmundry, Kovvur, Dowleswaram, Ravulapalem, Tallapudi, Kotipalli, Narasapuram, Antervedhi and Yanam.

Seven Channels of Godavari

The Godavari that flows up to Rajahmundry is called ‘Akhanda Godavari’. Thereafter it is divided into seven channels namely Tulya, Atreya, Bharadwaja, Gowthami, Vruddha Gowthami, Kousika and Vasista. So it is also called ‘Sapta Godavari’.

At present, these seven channels have become two namely Vruddha Gowthami and Vasista before it reaches the Bay of Bengal. The statues of the Goddess Godavari Mata and Lord Pushkara were erected on the banks of the Godavari at the Pushkar Ghat in Rajahmundry. The statue of the goddess Godavarimata was constructed at the main railway station also in Rajahmundry.

It is believed that the Godavari is holier than the Ganges in the sense that the Goddess Ganga will take Her dip in the waters of the Godavari to wipe out all the sins of the pilgrims who take their bath in Her waters and will regain Her original scintillating brightness.

It is in practice the pilgrims bring the holy waters of the Ganges to the Godavari to mix the waters and become sanctified.

The Significance of Pushkarams

It is staunchly believed that during the time of ‘Pushkaralu’ Lord Parasurama, Dhruva, Bhakta Markendeya, Lord Hanuman and Aswathama who are called ‘Chiranjeevulu’ would take a holy dip in the sanctifying waters of the Godavari.

Along with them, all River-Goddesses, Siddhas, Sadyas, Vasuvulu, Rudrulu, Adityulu, Lord Indra and other ‘Dikpalakas’ along with their Consorts, Trimurthulu, and ‘Mukkotidevatalu’ would take their holy dip in their glorious forms. It is believed that the great saints like Sanaka Sanandanadulu, Vasista, Vamadeva, and the great divine singers Narada and Tumbura would take their holy baths in the waters of the Godavari.

Pushkarasamaya

Our ancestors believe that all the waters consisting on the earth, in the sky, and the ‘Pathalaloka’ enter in the waters of Pushkara River as ‘Antervahini’. The time when one drinks water at the time of ‘Pushkara’ is called ‘Pushkarasamaya’.

In Hindu philosophy, utmost significance is given to taking a bath in a flowing river which is called ‘Nithyakarma’. God has given us a beautiful life to live in this magnificent world. When ever a pilgrim wants to have a holy bath in a river, he should chant the following sloka:

Gange ca Yamune caiva Godavari Saraswathi
Narmada Sindhu Kaveri jalesmin sannidhim kuru

(In this water, I invoke the presence of divine waters from the Ganges, Yamuna, Godavari, Saraswati, Narmada, Sindhu and Kaveri. These rivers are considered as Goddesses and I pray to them for bestowing their blessings on me.)

Taking a bath in a Pushkara river helps one in cleansing the inner self, washing out tendencies and opening up a path for a righteous living. The bath should be taken early in the morning before Sunrise. It is believed that ‘Pushkarasnana’ also has a great curative influence on all kinds of ill health. After the bath, one has to pray and give ‘Arghya’ to the concerned Pushkaratheertha; Theertha Raja- Jupiter, Lord Vishnu who is eternally present in all the Theerthas, and the Sun-God.

Pithruyagna – Pithrushraaddha & Pitrutharpana

The ritual of offering ‘Pithrushraaddha’ and ‘Pitrutharpana’ called ‘Pithruyagna’ is prescribed to get discharged from the debt of our ancestors. It has to be performed on the banks of the sacred ‘Pushkara Theertha’. It is in practice that Pushkarashraaddha is performed on any day of Pushkaram. It is believed that the departed souls descend on earth during Pushkara days and reside on the banks of Pushkara river longing for their progeny to perform ‘Pithrukarma’.

Final Word

Performing Pushkara rituals, one will be bestowed with peace and prosperity to the family. It will also work as a remedy for various worldly problems one faces in life related to marriage, progeny, health, and wealth. During the Pushkara period, ‘Snana’, ‘Shraaddha’ and ‘Dana’ are considered to be highly auspicious that give eternal and auspicious results to one’s family. Charity can be given to the Brahmins in the form of ‘Dasa Dana’ or ‘Shodasa Dana’.

Some of the significant charities are as follows: Cookedrice, gold, silver, a piece of land, rice, ghee, jaggery, honey, a sacred book like the Gita, vasthra, chappals, umbrella, a walking stick, palm fan, cot, fruits, bell, brass or silver vessel, mat, a pot of water, ‘nava dhanyalu’, milk, honey, cow, and salagramam.

Pushkaram is a huge river-based festival participated by lakhs of people including foreign tourists and is performed along the path of a particular river. Since time immemorial, the Hindus consider rivers as divine. The worship of a river in the form of Pushkaram is performed to make mankind realise the significance of water in normal life.

Aswamedha phalam caiva laksha godanjam phalam
Prapnothi snanamatrena gouthamyam simhage guru

According to Puranas, a pilgrim gets simply the result of performing aswamedha yaga if he takes a holy dip in the waters of the river during the pushkaram. He also gets easily the result of donating one lakh cows if he takes a bath in time of pushkaram.

It is our spiritual responsibility to respect and follow the tradition and culture pioneered by our ancient sages and ancestors with ardent piety and keen foresight and to perform the Pushkara rituals for the redemption of our sins, betterment in life and finally to attain salvation.

Guru Purnima / Vyasa Purnima

Guru Purnima / Vyasa Purnima

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Guru Purnima or Vyasa Purnima

The auspicious ‘Vyasa Purnima’ is also called Guru Purnima. It falls on Ashada Suddha Purnima. Our ancestors used to proclaim that Lord Shankara is Adibhikshu, the great Sage Valmiki is Adikavi and the Saint Veda Vyasa is Adi Guru. On the day of the Vyasa Purnima, one remembers and worships the Saint Veda Vyasa, the Adi Guru. Hence the day is called ‘Vyasa Purnima.’

Meaning of GuRu

‘Gu’ means darkness and ‘Ru’ means the preventer of darkness. On account of the power of dispelling darkness, a teacher is known by the significant name ‘Guru’. Ignorance is darkness. Knowledge is light. Indeed, the person who drives out the darkness and lights the lamp of knowledge is the ‘Guru’.

For everyone, there is a special place for ‘Guru.’ Next to our parents, the place of our Guru is most significant. So we especially worship our Guru on this day.

Vyasaya Vishnu Roopaya Vyasa Roopaya Vishnave |
Namovay Brahma Nithaye Vasishtaya Namo Namaha ||

Saint Veda Vyasa

One should salute Saint Veda Vyasa who is the real incarnation of Lord Vishnu. Saint Veda Vyasa is the treasure house of the Vedas. There is no difference between the saint Veda Vyasa and Lord Vishnu.

The Vishnu, the Matsya, the Bhagavatha and the Vayu Puranas proclaimed that the Saint Veda Vyasa had classified the infinite Vedas into four categories and had spread in the world by preaching

  1. the Rig Samhita to Paila,
  2. the Yajur Samhita to Vaisampayana,
  3. the Sama Samhita to Jaimini and
  4. the Athar Samhita to Sumantha.

Besides the classification, he authored not only Ashtadasa Puranas but also the Mahabharata and the Bhagavatha. He explained the Brahma Sutras to the world very explicitly.

Guru and Sishya

The ‘Guru Purnima’ specially symbolises the noble relation between the ‘Guru’ and the ‘Sishya’ from many ages. Lord Vishnu, the Omniscient did service to His ‘Gurus’ whenever He embodied in different ‘Avatars’. Though He knew everything, He innocently queried His teachers and learnt many things from them like a student.

We, human beings understand the nature of our mere existence in the world when our Lord himself tried to know more and more like a ‘Sishya’. To increase knowledge means to dispel ignorance. All our Saints humbly admitted that they were imperfect in having complete knowledge about all things.

One should always consider the sacred relation between the teacher and the student. Every mentor should have affection towards his disciple and every disciple should have respectful devotion towards his mentor. Then only one can travel through the path of knowledge. Such ‘Guru’ is equal to Lord Brahma, Lord Vishnu and Lord Maheswara. The ‘sishya’ who gets such a ‘Guru’ is a blessed one.

Gurur Brahma gurur Vishnuh gurur devo Maheshvarah |
Guru sakshyath Parabrahma tasmai sri gurave namah ||

Lord Maha Vishnu with Shiva and Brahma - Guru Purnima / Vyasa Purnima

Noble Guru – Brahma

One should salute the noble ‘Guru’ who is Lord Brahma, Lord Vishnu and Lord Shiva, the direct Parabrahma and the Supreme Reality. It is crystal clear that the Guru of the Asuras, Sukracharya though knowing that he would die, offered ‘Mrutasanjeevani Vidya’ to his dear disciple Kacha out of love and affection.

In the same manner, Eklavya offered his right thumb to his mentor Drona as Gurudakshina though he knew that it was difficult to practice his Archery. It purely indicates his sincere devotion towards his mentor. Such is the inseparable relation between the teacher and the student.

Final Word

The interrelation between the teacher and the student is superbly great. On the day of the Guru Purnima, one should worship one’s teacher by thinking that he is the embodiment of the great Saint Vyasa Bhagavan and felicitate Him and become blessed.

Let us pray to the Lord of Seven Hills that all the ‘Sishyas’ should get the blessings of their respective ‘Gurus’ who are the real ‘Avatars’ of the Almighty.

Everything about Idol Worship in Hinduism

Everything about Idol Worship in Hinduism

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Everything about Idol Worship in Hinduism

A gross mind needs a concrete symbol as a prop or alambana and a subtle mind requires an abstract symbol. It is not only the pictures or images in stone and wood, that are idols but dialects and leaders also become idols.”Worship is the expression of pure devotion, reverence and love for the Lord, of keen yearning to be united with Him and of spiritual thirst to hold conscious communion with Him.

Worship is the effort on the part of the Upasakai. e. one who does Upasana or worship, to reach the proximity or the presence of God or the Supreme Self. Upasana means sitting near God. Upasana is approaching the chosen idol or object of worship by meditating on it following the teachings of sastras and the Guruand dwelling steadily in the current of one thought, as a thread of oil poured from one vessel to another(Tailadharavat).

Worship of the Lord purifies the heart, generates harmonious vibrations, steadies the mind, purifies and harmonises the five sheaths, and eventually leads to communion fellowship or God-realisation.

Upasana changes the mental faculty, destroys Rajas and Tamas and fills the mind with sattva or purity. Upasana destroys Vasanas, Trishanas, egoism, lust, hatred, anger, etc. It turns the mind inward. The devotee sees the Lord face to face, frees the devotees from the wheel of births and deaths, and confers on him Sayujyamukti or liberation.

Sri Varaha Swami - AdiVarahaKshetram
Sri Varaha Swami / BhuVaraha Swami

The mind becomes that on which it meditates per the analogy of the wasp and the caterpillar (Brahma Kita Nyaya). There is a mysterious or inscrutable power (Achintya Sakti) in Upasana which makes the meditator and the meditated identical.

In the Bhagavatgeeta Chapter XI-54, one will see

Bhaktya tvananyaya sakya
aham evam vidhe’rjuna
Jnatum drashtum ca tattvena
Pravestum ca paramtapa.

But by unswerving devotion to Me, O Arjuna I can thus be known, truly seen and entered into, O oppressor of the foe (Arjuna). An ideal devotee is one, who realises by all the senses only one object, God. He adorns God with all his spirit and heart. Sakshatkara or the direct perception of the divine form is possible for the true devotees.

Patanjali stresses in Raja Yoga Sutras the importance of Upasana. Even for a Raja Yogi, Upasana is necessary. He has his own Ishta Devata or chosen guiding deity, Yogisvara Krishna or Lord Siva. Self-surrender to God (prapti) is an Anga (limb) or (Raja Yoga) and Kriya Yoga.

Eating, drinking, sleeping, fear copulation, etc. are common in brutes and human beings, but that which makes one a real man or God-man is the religious consciousness.

Philosophy of Pratima

Pratima is a substitute or symbol. For a beginner Pratima is necessary. The idol is made up of five elements. Five elements constitute the body of the Lord. Just as a child develops the maternal bhav (master feeling) by playing with its imaginary manner, so also the devotee develops the feeling of devotion by worshipping the Pratima and concentrating upon it. Pictures, drawings, etc. are only different kinds of Pratima.

Science of Worship

The individual soul (jiva) desires to unite himself with his father (Isvara) the supreme soul. This is done through worship. An object of worship is necessary for a man to pour forth out his love and devotion. As the Absolute or Infinite cannot be comprehended by a limited adjunct and finite mind, the conception of the impersonal God in His lower, limited form came into existence. The Nirguna Brahman assumes forms for the pious worship of the devotees.

The term “sadhana” comes from the root “sadh”, which means “to exert”, or “to endeavour to get a particular result of siddhi”. He who does the attempt is called sadhaka. If the desired result is achieved, he is a Siddha. That which is obtained through sadhana is sadhya (God or Brahman).

Sri Venkateswara Stotram

 

Upasana

Upasana means worship. It means to sit near God. One who does upasana is an upasak. The object of worship is upasya. Upasana in a broad sense includes meditation, japa, daily swadhyaya, prayer, stotra etc. It is of two kinds viz. Ahamgraha Upasana or meditation one Nirguna Nirakara Brahman and Saguna Upasana or meditation on Iswara with form and attributes. The former is called Avyakta Upasana and later Vyakta Upasana.

Upasana is again gross sthula or subtle (Sukshma) according to the nature of Adhikari, his degree of competence. He who worships a pratima or Murti, rings bells, and offers sandal paste, flowers etc. does a gross form of worship. He who visualises his Ishtam meditates on it and offers mental offerings, does a subtle form of worship.

Lord Krishna gives a beautiful description of worship to Uddhava in the eleventh chapter of Bhagavata “The sun, fire, earth or clay, water, a Brahmin, any image of Mine in the concrete, clearly thought out as seated in the heart, may be worshipped in My name sincerely with such articles as could be obtained by him (devotee)”.

Saguna Upasana and Nirguna Upasana

Ahamgraha upasana is Nirguna Upasana or meditation on the formless and attributeless Akshara or transcendental Brahman. Meditation on idols, saligrama, pictures of Lord Rama, Krishna, Siva, Gayatri Devi etc. is pratika upasana. The blue expansive sky, all pervading ether, all pervading light of the Sun etc. are also pratikas for abstract meditation. Saguna upasana is concrete meditation. Nirguna Upasana is abstract meditation.

Hearing the Lilas of the Lord, kirtana or singing his names, constant remembrance of the Lord (smarana), service of His feet, offering flowers, prostration, prayer, chanting of Mantra, self-surrender, service of Bhagavatas, service of humanity with Narayana Bhava etc. constitute Saguna Upasana.

Chanting of Om with Atma Bhav, service of humanity with Atma Bhav, mental japa of Om with Atma or Brahma Bhava, a meditation on Soham or Sivoham or on the Mahavakyas such as Aham Brahma Asmi or Tat Tvam Asi after sublating the illusory vehicles through Neti Neti doctrine constitutes Ahamgraha upasana or Nirguna Upasana.

Saguna Upasana is Bhakti yoga or the yoga of Devotion. Nirguna upasana is Gnana Yoga or the Yoga of Knowledge. The akshara or the imperishable is very hard to reach for those who are attached to their bodies. Contemplation on the Akshara or Nirguna Brahman demands a very sharp, one-pointed and subtle intellect.

The Bhavas in the Bhakti Yoga: The Yoga of Bhakti or devotion is much easier than Gnana Yoga or philosophical meditation.

The Gita Govinda written by Jaya Deva is full of Madhurya Bhav. The language of love which the mystic uses cannot be comprehended by worldly persons. Gopis like Radha, Mira, Tukaram, Narada, Hafliz and similar other great devotees or the Lord can understand this language.

Idol Worship in Hinduism

Puja and Ishta Devata

Puja is the common term for ritual worship of which there are numerous synonyms such as archana, vandana, bhajana etc. though some of these stress certain aspects of it. The object of worship is the Ishta Devata whom the devotee worships – Narayana or Vishnu or His forms Rama and Krishna in the case of Vaishnavas, Siva in His eight forms in the case of Saivaites and Devi in the case of Saktas.

Sometimes the devotee selects his kuladeva or kuladevi, family deities for his worship. Sometimes in the absence of a guru, he selects himself the chosen deity that appeals to him. This is Ishta Devata.

An image or a useful emblem is likely to raise in the mind of the worshipper the thought of Devata. Saligrama stone induces easy concentration of mind.

Everybody has a predilection for a symbol or image. Idol or Murti (Vigraha), sun, fire, water, Ganga, saligrama and lingas are all symbols or pratikas of God which help the aspirant to attain one-pointedness of mind and purity of heart. Psychologically, all this means that a particular mind finds that it works best in the directions desired by utilizing a particular instrument’s emblems or images.

In puja, an image or picture representing some divine form is used as the object of worship. The image is adored. An image, a sila, or vigraha or Murti represents the particular Lord who is invoked in it. A linga represents Siva. It represents the second less, attributeless and formless Brahman.

Tirupati Balaji - Lord Venkateswara Swamy Harathi

The Sruti declares “Ekamevadvitiyam Brahma”. The Brahman is one alone without a second. There is no duality here. A Linga is shining and attractive to the eyes. It helps concentration. Ravana the ten-headed monster propitiated Lord Siva and obtained boons by worshipping the Siva Linga.

There is no reference to the worship of idols in the Vedas. Puranas and Agamas give descriptions of idol worship both in the houses and in the temples. Yogins and Vedantins are all worshippers of idols. They keep some image or the other in their mind.

The mental image also is a form of idol. All worshippers, however intellectual they may be, generate a form in the mind and make the mind dwell on that image. He who gives up all desires and moves free from attachment, egoism and thirst for enjoyment, attains peace.

An Integral part of Virat

By worshipping an idol, Iswara is pleased. The Pratima is composed of five elements and the five elements constitute the body of the Lord. The idol becomes an idol but worship goes to the Lord. An idol is a part of the body of the Lord.

He does shodosapachara for the idol, the sixteen kinds of paying respects or services to the Lord.

  • 1. Avahana.,
  • 2. Asana.,
  • 3. Padya.,
  • 4. Arghya.,
  • 5. Snana.,
  • 6. Vastra.,
  • 7. Yajnapavita.,
  • 8. Chandana.,
  • 9. Pushpa.,
  • 10. Dhupa.,
  • 11. Deepa.,
  • 12. Naivedya.,
  • 13. Tambula.,
  • 14. Niranjana.,
  • 15. Swarnapushpa (gift of gold) and
  • 16. Visarjana.

He attains purity of heart and slowly annihilates his egoism.

Idol Worship in Hinduism

Idol worship develops devotion

Idol worship makes the concentration of man simpler and easier. This is one of the easiest modes of Self-Realization.

Regular worship unveils the Divinity in the idol

Regular worship (Puja) and other modes of demonstrating our inner feeling or recognition of Divinity in the idol unveil the Divinity latent in it. The idol speaks. Divinity in the idol acts as a guardian angel, blessing all, and conferring the highest good on those who bow to it.

The idol is only a symbol of the Divine. He visualises the indwelling presence in the Murti or image. All the Saivaite Nayanmars, Saints of South India, attained God Realisation through worship of the Linga, the image of Lord Siva.

When Idol Becomes Alive

To a Bhakta or a sage, there is no such thing as Jada or insentient matter. Everything is Vasudeva or Chaitanya. Vasudeva Sarvam lti. The devotee beholds the Lord in the idol. The Murti is the same as the Lord, for it is the vehicle of the expression of the Mantra Chaitanya which is the Devata.

Vedanta and Idol worship

A pseudo vedantin feels himself ashamed to bow or prostrate himself before an idol in the temple. The sixty-three Nayanmar – Saints practised Charya and Kriya only and absorbed and attained God’s realisation. They were embodiments of Karma Yoga and all practised Yoga of Synthesis.

Tukaram sings in his Abhanga “I see my Lord all-pervading, just as sweetness pervades the sugarcane” and yet, he always speaks of his Lord Vittala of Pandarpur with His Hands on his hips. Image worship is not contrary to the view of Vedanta but rather a prop or a help.

Ganesh Chaturthi or Vinayaka Chaturthi sketch

Types of Bhakti (Ritualistic Bhakti to Para Bhakti)

Bhakti is of two kinds viz. higher Bhakti or Parabhakti and lower Bhakti or Ritualistic Bhakti. Ritualistic worship is Vaidh or Gauni Bhakti. Mukhya Bhakti or Para Bhakti is an advanced type of devotion. It transcends all conventions.

The aspirant who worships the idol, in the beginning, beholds the Lord everywhere and develops Para Bhakti; he passes on the Ragatmika Bhakti or Prema Bhakti. He beholds the whole world as Virat as the Lord. The ideas of good and bad, right and wrong, vanish. He sees the Lord in a rogue, dacoit, cobra, scorpion, ant, dog, tree, log of wood, block of stone, sun, moon, stars, fire, water, earth etc. His vision or experience baffles the description.

The devotee who worships the idol, has to repeat Purusha Sukta and to think of the Virat Purusha with countless heads, countless eyes, countless hands etc. who extends beyond the Universe, the Lord or the Atman who dwells in the heart of all beings.

The same man who burns incense-scented sticks and camphor before the idol says;

“The Sun does not shine there nor the moon nor the stars nor the lightning. All shine after Him”.

The ways and rules of worship (Puja Vidhi) and the secrets of worship that are described in the Hindu scriptures are scientifically accurate and highly rational.

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Sri Venkateshwara Sahasranama

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The Uniqueness of Sri Venkateshwara Sahasranama

Venkatadri samam sthanam Brahmande Nasti kinchana |
Venkatesa samo devo na bhootho na bhavishyati ||

The above widely known sloka appears in the Brahmanda Purana which negates beyond any doubt the existence of any place equivalent to Tirumala in the whole universe and similarly negates the existence of any god equivalent to Lord Venkatesa anytime in the past as well as in the future.

Apart from the Brahmanda Purana, eleven other Puranas among the famous set of eighteen Puranas speak highly of Venkatachala. The antiquity of the holy range of hills, Venkatachala also known as Tirumala, is such that even the foremost authority of ‘Sanathana Dharma’, the Rig Veda renders a verse in praise of Tirumala and prods people to visit the shrine and be blessed.

Tirumala Temple Full View

For the liberation of mankind, people are bestowed with a lot of means to engage themselves in the blissful devotion towards God and the best among the means in this Yuga is said to be ‘Namasankeerthanam’, which is chanting or singing or reciting or just listening to different names of God.

This is facilitated by Sahasranama, a collection of thousand names.

There are many Sahasranamas in Bhakti literature; in general, the very name signifies Sri Vishnu Sahasranama.

Besides, there are many like

  • Lalitha Sahasranama,
  • Rama Sahasranama,
  • Lakshmi Sahasranama,
  • Lakshmi Narasimha Sahasranama and
  • Sri Venkateshwara Sahasranama.

It is widely known that Srimannarayana manifests Himself in five different celestial abodes namely

  • Para [in Sri Vaikunta],
  • Vyuha [in Ksheerabdhi],
  • Vibhava [descend to the earth as ‘avatara’ like Rama and Krishna]
  • Antaryami pervades everything in the universe and Archa is a tangible and
  • visible ‘vigraha moorthi’ in the temples.

Among the many Sahasranamas that exist, Sri Venkateshwara Sahasranama is unique as it is attributed to the ‘Archa vigraha moorthi’ of Lord Venkatesa in Tirumala. In contrast, other Sahasranamas are in praise of ‘Vibhava Moorthis’ called ‘avatars.

Sri Venkateshwara Sahasranama was originally sung by Lord Bramha and His ‘Manasaputra’ Narada happened to listen. He persuades Lord Bramha to educate him on this sthotra. Lord Bramha readily does the ‘upadesa’ and Narada in turn passes the sthotra as ‘upadesa’ to ‘rishi’ Vasishta, another ‘Manasaputra’ of Lord Brahma.

This is cited elaborately in the Brahmanda Purana.

We attempt to give concise and traditional meanings with relevant explanations for Lord Venkatesa’s names in the Sthotra on the other page.

A thousand names are spread across 159 slokas with a prologue containing thirteen slokas setting the context and necessary rituals for the recital and an epilogue containing another thirteen slokas detailing the fruits of reciting the Sri Venkateshwara Sahasranama.

Sri Venkateshwara Sahasranama

Purva Peetika

Sri Venkatesa Sahasranama begins with a ‘Purva Peetika’ section containing ten slokas. Rishi Vasishta gets curious about the rituals employed by ‘rishi’ Narada in his prayers and seeks to know what kind of names are being recited.

Narada elaborates on the categories of the names of Lord Venkatesa like those derived or based on His attributes, His glorious deeds, and those that allude to His resplendent nature, and also emphasizes the names are infinite.

Further Narada expounds about the efficacy of reciting these names in clearing one’s sins without a trace.

Dhyanam

The next section, ‘Dhyanam’ consisting of three slokas, is about setting our minds upon the core subject of the sthotra which is Lord Venkatesa. It also depicts a clear description of His supernal appearance with divine weapons or ornaments like Panchajanya and Sudarsana Chakra and their positions in His celestial hands.

Sapthagiri magazine article – Sri Venkatesa Sahasranama – Commentary in English by Sri Ananth Madabhooshi

Mother is divine (Matru Devo Bhava) – Mother characters in the Puranas

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Mother is divine (Matru Devo Bhava)

Mother is a divine word of all times. She is compared on par with the Supreme Being Any living being who has the first relationship in this world is with its mother. Mother is divine. The word itself depicts love, compassion, ownership and truth. All human beings start talking with the word ‘Maa.’

When in distress, they call out the word ‘Amma’. So, every moment one should honour Mother as how one praises the Almighty. That is the reason why one addresses goddesses as ‘Ammavaru’, ‘Thaayaar’, ‘Ambal’ and ‘Naachiyaar’.

When going to a temple, we used to visit the Goddess first and then visit the Lord. That is the procedure as She is the first and the foremost who forgives all our sins. Ancient scriptures are many that hail the glory of motherhood.

The Vedic scriptures glorify the sacredness of motherhood. There are many mother characters in the Puranas. Let us take a few of them and their divine significance.

Mother is divine (Matru Devo Bhava) - Mother characters in the Puranas

Kausalya – first wife of King Dasarath

Kausalya, the first wife of King Dasarath of Ayodhya. She was the proud mother of Lord Rama. She was hailed by the sage Vishwamitra when singing ‘Suprabhatham’ to Lord Rama in the Ramayana – ‘Kausalya Supraja Rama’. It is mentioned in some of the ancient detail descriptions that Sriman Narayana wanted to give the highest gift for Kausalya because of her selfless devotion to being born as her son.

In the Ramayana in Ayodhya Kanda, Kausalya is praised as the best of women due to her pious nature. As she had to play the role of the queen and the mother, she controlled all her grief when Lord Rama was sent to the forest. One should learn the devout devotion from the mother, Kausalya.

Suniti – first wife of King Uttaanapaada

Suniti was the first wife of King Uttaanapaada. She was very humble and pious. Though the king was favourable to the second wife, she did not interfere. She was always chanting the name of Sri Hari and was following the ‘Pativrata dharma.’ Because of her devotion, she had a child named Dhruva.

He was the fastest person to get the blessings of Lord Vishnu within a short span. That is his willpower. These all came from his mother’s teaching. When Dhruva was ill-treated by his stepmother, Suniti advised him not to lose hope as the Almighty was the only person to call for help. Dhruva followed her guidance and started his spiritual journey.

Kayadhu – Wife of demon Hiranyakashyap

Kayadhu, the wife of the demon Hiranyakashyap and the mother of great devotee Prahaladh. When she was in the ‘ashram’, the sage Narada preached her the divine qualities of Sri Hari. At that time, she was pregnant, she was weak and fell asleep during the preaching.

Prahaladha, who was known as ‘Garbha Sreeman’ heard the divine preachings of the sage Narada and became the gem of all the devotees of Lord Vishnu. The seed of devotion to Prahaladha grew from his mother’s womb. She was a devoted wife who tried to change her husband’s cruelty.

Unfortunately, she could not do so. She did not lose hope. She continued to bring up her child as the best among the devotees. One should know from Kayadhu, that however cruel the surroundings are only the mother can bring up the child as a virtuous person, a Bhagavata.

Mother is divine (Matru Devo Bhava) - Mother characters in the Puranas

Yashoda – Foster Mother of Lord Krishna

Yashoda is the foster mother of Lord Krishna. Even the Devas and the humans felt jealous of her. Such was the ‘Krishna Leela.’ Whatever happiness that one should get as a mother, she got it. From Yashodha, one should selflessly surrender to the Almighty to get His blessings.

Sumitra – Dasaratha’s Queen

Sumitra was one of the queens of Dasaratha. She is considered more knowledgeable. She is hailed because she was the person who wanted sons – one for serving the Lord and other for serving the Bhagavatha. Thus, Lakshman and Shatrughna were raised up.

She preached Lakshmana that the brother and brother’s wife to be served as own father and mother. If any problems occur, Lakshmana should be the first one to face it before Lord Rama. Such is the character of Sumitra who is known for her friendly nature and large heart.

Devaki – Mother of Lord Krishna

Devaki, the mother of Lord Krishna is praised by all. She was a strong woman who had seen her child getting killed by her brother. She had faith in ‘dharma’ and, hence, dared to take up the agony for years. She was fortunate to be the highest.

In the Bhagavatham and the Narayaneeyam, the praise of Devaki Krishna is an important chapter. Faith and patience are the two important keywords that one should learn from the mother, Devaki.

Subhadra

Subhadra is the mother of Abhimanyu, the wife of Arjuna and the beloved sister of Lord Krishna. She is a confident woman who is well-known for driving chariots. In those days very few dared to learn certain manly tasks. She was one among them. She was brave enough to make her son Abhimanyu to participate in the war at a young age.

Though she knows Lord Krishna is the Saviour, she always guides her son to do the duty with utmost sincerity. Courage is the key that one should learn from the mother, Subhadra.

Mother is divine (Matru Devo Bhava) - Mother characters in the Puranas

Uttara, the mother of Parikshit

Uttara, the mother of Parikshit was unfortunate to lose her husband Abhimanyu in the war before the birth of Parikshit. It was the most fortunate that she is the only mother, who had carried Bhagavan as well as “Bhagavatha” in her womb. When the powerful missile from Ashwattama hit the womb, Uttara cried in pain. Draupadi, Kunti, Subhadra prayed to Lord Krishna to save the mother and child which was the only hope of the dynasty.

Though Uttara was in utmost pain, she did ‘saranagathi’ i.e., self-surrender” to Lord Krishna. If a devotee does ‘saranagathi’, Lord does not have a choice. Lord entered the womb of Uttara and guarded the fetus of Parikshit until his birth.

Thus Uttara, carried the Lord and the Devotee in her womb. Will-power is the one which made Uttara, the young widow with so much of pain, had the responsibility and only hope to survive the dynasty made the Lord take extraordinary steps to protect her.

Kunti is the mother of Karna and the Pandavas. She had extremely difficult situations throughout her life, though she was a princess. She prayed to Lord Krishna that she should be given sufferings always so that she remembers the Lord. That is the reason, Lord Krishna himself saved her sons in many ways. ‘Acceptance and Contentment’ is the key from the life of Kunti which made the Lord to be always friendly with her sons.

Final Word

There are numerous instances in ancient scriptures that praise motherhood. ‘Mathru Panchakam’ by Jagadguru Sri Adi Sankaracharya is a beautiful hymn praising motherhood. “Matru Devo Bhava” from the Taittiriya Upanishad gives first respect to the concept of ‘Mother’.

‘Mathru Shodasi’ has the slokas that hail motherhood. Some of the commands from the ancient texts say that at any cost one should not discard the relationship of one’s mother.

The present generation should realize that it is their responsibility to always keep their parents happy. It is called the selfless action. Let us hope that the present generation will secure this tradition as Bharath Bhoomi which is the birth place of great mothers.

 

Matsya Avatar in the Puranas

Matsya Avatar in the Puranas

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Matsya Avatar

The ten incarnations of God are – Matsya, Kurma, Varaha, Narasimha, Vaman, Parashuram, Rama, Balarama, Krishna and Kalki. Among them, Matsya Avatar is revered as the first incarnation of God Vishnu.

In India

India is famous for its ancient knowledge system. India’s ancient wisdom shows the path of development and peace. We have many scriptures in which the path of world peace is advised. The Vedas, the Upanishads and the Puranas are the most ancient scriptures of this world.

Among them, the Puranas are the most popular in society. The Puranas are explained in simple language so everyone can understand them. Vishnu, Siva and Devi are particularly mentioned in the Puranas. Our scriptures have taught that Lord Vishnu is the sustainer of the world. There is scriptural evidence that Lord Vishnu took ten incarnations for the protection of Dharma and the destruction of evil in the world.

This is clearly stated in the Srimad Bhagavad Gita –

Yada yada hi dharmasya glanirbhavati bharata
Abhythanamadharmasya tadatmanam srijamyaham

Paritranaya sadhunam vinashay cha dushkritam
Dharmasangsthapanarthaya sambhabami yuge yuge

Matsya Avatar of Maha Vishnu

The significance of this Matsya Avatar is described in various Puranas. It is elaborately described in the Matsya Purana. Apart from the famous Eighteenth Purana, there are special descriptions of Dasavatar in other scriptures. Srimadbhagavata mahapurana and Vishnu Purana describe Matsya Avatar simply and emotionally.

Suta Muni explained the story of Matsya Avatara

The 24th subchapter of the 8th chapter of Srimadbhagavata Mahapurana describes in detail the Matsya avatara. Once Suta Muni was asked by King Parikshit about the Matsya incarnation of Sri Vishnu.

Seeing the interest of the king; Suta Muni explained the story of Matsya Avatara.

The Suta muni said– that God is everywhere but for the protection and honour of all beings in the world, He has assumed many bodies. Thus told –

Goviprasurasadhuunam
chhandasamapi cheswaraha
Rakshyamichhamstanurdhartte
dharmasyarthasya chaiba hi
– Srimad Bhagavat Mahapurana (24.8.5)

Once Lord Brahma fell asleep at the end of Kalpa. At this time the pralaya started. The Pralaya named as Brahma. As a result, the whole world was submerged in the sea. The holy Vedas came out of Lord Brahma’s mouth while He was asleep.

At this time, the daitya called Hayagriva, who was near to Lord Brahma, stole the Vedas by His power. But God Vishnu knew that the Vedas had been stolen by Hayagriva. Then the Almighty Sri Vishnu tried to rescue the Vedas. However, since there was water all over the world, God took the form of a fish and tried to save the Vedas. It is said –

Asidatitakalpanto brahmo naimittiko layaha
Samudropaplutastatra loka bhuradayo nrupa
kalenagatanidryasya dhatuhu sisayishorbalii
Mukhato nihsrutan vedan hayagrivontike harat
Jnanyatwa tad danavendrasya hayagrivasya chestitam
Dadhara saphari rupam bhagavan haririswaraha
– Srimad Bhagavat Mahapurana – 24.8.7-9

King Satyavrata

At that time, a king who was a devotee of God named Satyavrata was doing penance only by taking water. Once upon a time, King Satyavrata was doing (Tarpan) giving water to his forefathers in a river called Krutamala. At this time, a small fish came into Satyavrata’s hand. Satyavarata released the fish into the stream of the river with a very compassionate heart.

At this time the fish very compassionately said to the merciful king Satyavrata –

‘O king! You are very kind. You know that aquatic organisms in the water eat small organisms. So I am afraid that they will eat me. So please don’t leave me in the river water. Please save me.’

King Satyavrata did not know that God Himself appeared to Satyavrata in the form of a small fish. So the king in his generous heart tried to protect the fish. The king Satyavrata put the fish in his water pot and came to the ashram. Thus said:

Tatra rajarishi kaschinamna satyavrato mahan
Narayanaparotapyat lapaha sa salilasanaha
Yosavasmin mahakalpe tanayaha sa vivaswataha
Sraddhadeva iti khyato manutwe harinarpitaha
Ekada krutamalayam kurvato jalatarpanam
Tasyanjalyudake kechichhphryekebhyapadyata
Satyavratonjaligatam saha toyen bharat
Utsasarj naditoye sapharim dravideswaraha

Tamaha satikarunam mahakarunikam nrupam
Yadobhyo jnyatighatibhyo deenam mam deenavatsala
Katham visrujase rajan bhitatamasmin sarijjale
Tamatmanonugrahartham pritya matsyavapurdharam
Ajanan rakshyanarthaya saphryaha sa mano dadhe
Tasya deenataram vakyamasrutya sa mahipatihi
Kalasapsu nidhayeiinam dayalurninya ashramam
– Srimad Bhagavat Mahapurana – 24.8.10-16

When he came to the ashram, he saw that the fish had taken the shape of a water container in one night. In the morning the fish said to the king, ‘O! king! Because I have grown up, I cannot live in this vessel. I’m having a hard time trying to figure it out. So choose for me a big place where I can live happily.’ The king took the fish out of the bowl and put it in a big water bowl.

But within a few hours, the fish grew bigger. The fish again said to the king,

‘O! king! arrange a large place for me.’

The king removed the fish from the water tank and released it into a large pond. But after some time, he saw that the fish had become as big as the pond.

The fish said again,

‘O! king! There is no place for me in this pond. Find a bigger swamp for me and arrange to keep me there.’

In this way, the king made arrangements to keep the fish in many huge ponds one after the other. But in every swamp, the body of the fish got bigger. Finally, the king took the fish and released it into the ocean.

But at this time the fish said again,

‘O! king! The big crocodiles in the sea will eat me, so don’t leave me in the seawater.’

Hearing this, King Satyavrata was surprised and delighted.

He said, “O! God! In the form of a fish, I do not know who you are.” You must be the Almighty in fish form. Then King Satyavrata praised and bowed down to the fish-shaped Sri Vishnu.

Satyavrata praised and said – ‘Oh! God! You are the creator of the world. I salute you. You exist in the bodies of all beings. But I do not know what the characteristic of this form is. I am amazed at seeing this strange form.’

Thus said: –

Na teravindakshya padosamrpanam
Mrusam bhavate sarvasuhrutpriyatamnaha
Yathetaresam pruthagatmanam sata-
Madidruso yad vapuradbhutam hi naha
– Srimad Bhagavat Mahapurana – 24.8.30

Then the Matsya told to His dearest devotee –

“O Satyavrata! Seven days from today this earth will be submerged in the ocean. When the whole earth is flooded, a boat will come to you from me. Then you will sit in that boat with Saptarshi. The time of the calamity will be very terrible. But I will protect you during that calamity and instruct you the doctrine of Parabrahma.”

By giving such an order, the Matsya disappeared from there. Then the king started meditating on God.

Exactly seven days later, the Great Flood came. According to God’s instructions, the king sat in the boat with Saptarshi and remembered God. At this time, the Lord appeared to the Rushis in the form of a fish. God assumed the form of a golden fish. God had a big horn on His body. By tying His boat to that horn, King Satyabrata and Saptarishi saved them from the great calamity.

Then the Rishis prayed to God. This prayer is very emotional. If a man regularly prays, all the sorrows of man will removed. That is like –

Anadyavedyopahatatmasamvida
Stanmulasamsaraparisramaturaha
Yadruchhyehopasruta yamapnuyur
Vimuktido naha paramo gururbhavan
– Srimad Bhagavat Mahapurana – 24.8.46

Sukamuni again explained to the king and said – During the calamity, Hayagriva ditya stole the Vedas and hid them in the patala. In the Matsya avatar, Sri Vishnu protected the Vedas from Hayagriva and returned them to Brahma again. Later with the grace of Sri Vishnu the king Satyavrata came to be known as Lord Vaivaswat Manu.

Then a new era began. A person who worships the fish incarnation (Matsya Avatara) of God every day will be blessed.

Sapthagiri Magazine

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Gokulashtami - Celebrating Lord Krishna's Birth

Gokulashtami – Celebrating Lord Krishna’s Birth

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Krishna Janmashtami, also known simply as Krishnashtami, Janmashtami, or Gokulashtami, is an annual Hindu festival that celebrates the birth of Krishna, the eighth avatar of Vishnu.

Gokulashtami

The birth of Lord Krishna represents the triumph of good over evil. He is worshipped as the eighth incarnation (avatar) of Lord Vishnu who is known for his compassion, righteousness, love and dharma.

The name ‘Krishna’ is derived from the Sanskrit word ‘Krishna’, an adjective meaning ‘black’, ‘dark’, or ‘dark blue.’ The name ‘Krishna’ also means ‘all attractive.’ The word ‘janma’ means ‘birth’ and ‘ashta’ means ‘eight.’

The number 8 has much significance in this context. Lord Krishna was the eighth incarnation of Lord Vishnu.

Krishnashtami, Janmashtami, or Gokulashtami

Krishna – 8th Child of Devaki

He was born as the eighth child of Princess Devaki and Vasudeva who belonged to the Yadava clan of Mathura on the eighth day (Ashtami tithi) of the Krishna Paksha (waning moon phase) under the Rohini Nakshatra in the holy month of Shravana. The waning moon is called Krishna Paksha and is related to the adjective meaning of ‘dark’.

Gokulashtami is also known as Krishnashtami, Ashtami Rohini, Sri Krishna Jayanthi etc. This celebration usually happens at the end of August or the beginning of September in the Western Gregorian calendar.

Most people in India celebrate Krishna Janmashtami based on the Lunar calendar but a few temples and some regions in South India like Kerala, Tamil Nadu and part of Karnataka observe Janmashtami based on the Solar calendar.

According to Hindu mythology, a prophecy stated that Kamsa, the tyrant ruler of the Vrishni kingdom with its capital at Mathura, would be killed by the eighth son of his sister Princess Devaki consequent on the sins committed by him. Kamsa therefore put his sister and her husband in prison. To prevent the prophecy from taking effect, he killed Devaki’s children one by one immediately after their birth.

When Devaki gave birth to her eighth child, the whole palace was put into deep sleep by some divine intervention. Vasudeva capitalized on the situation and secretly carried his infant in a basket out of Mathura during the night while it was pouring heavily.

Shesnag, who is known as the king of snakes, protected the two with his five-headed hood from the rain. Vasudeva managed to cross the Yamuna River with the help of divine forces and reach his friend Nanda’s house at Gokul near Brindavan in Mathura.

At that time, Nanda’s wife Yashoda had given birth to a girl baby who was deemed to be Goddess Durga’s incarnation. Vasudev conceived a strategy to fool Kamsa. Vasudeva took the infant girl to Devaki in jail. He inveigled Kamsa into thinking that the prophecy of his demise at the hands of Devaki’s eighth son was untrue, and it made Kamsa feel relieved. Thereafter, Devaki’s son was brought up by his foster parents, Nanda and his wife Yashoda at Gokul.

Why is the celebration named Gokulashtami

This is the reason why the celebration is also known as Gokulashtami. This boy was none other than an incarnation of Lord Vishnu who later took the name of Sri Krishna and killed his maternal uncle, Kamsa, ending his reign of terror. Lord Vishnu takes on various incarnations like this on the earth to restore the rule of dharma (righteousness) whenever the world is overtaken by chaos and terror.

He is thus the protector who keeps the world from being destroyed by adharma (wickedness) and its adherents.

Gokulashtami festival is celebrated across the world for 2-3 days. Mathura which happens to be the birthplace of Lord Krishna has some 400 temples dedicated to Him, all of which are decorated beautifully during this time. Celebrations begin almost 10 days before the birthday in Brindavan as Lord Krishna spent his formative years in Brindavan near Mathura.

After leaving Mathura, Lord Krishna is said to have stayed in Dwaraka, a beautiful city that became the home of Lord Krishna approximately for 5,000 years. The town holds a month-long festival in the name of ‘Janmashtami Utsav’.

On the day of Gokulashtami or Krishna Janmashtami

On the day of Gokulashtami or Krishna Janmashtami, Lord Krishna’s devotees all over the world offer prayers and fast all day. Devotees chant the Lord’s name, filling the air with their devotion and dedication. In addition to doing Janmashtami decorations at home with flowers, they sing hymns and recite mantras, blow conchs, and ring bells.

A lot of devotional songs are sung, particularly at Krishna temples all day long. The fast concludes at midnight, which is thought to be the time of Lord Krishna’s birth. During the festival, various rituals inspired by the life of Lord Krishna are held throughout the country.

Drama-dance enactments and elaborate skits retelling his different ‘leelas’ in His boyhood are played out in the form of ‘Krishna Leelas’. Children dressed as Lord Krishna and his Gopis (young girls) perform ‘Raas Leela’.

After midnight, the idol of baby Lord Krishna is bathed, adorned with new clothes and put in a cradle. Devotees then sing devotional songs or perform bhajans in praise of the new-born, beautiful Lord Krishna.

Offerings of sweets and flower garlands are made with joy. Many devotees paint tiny footprints outside the main entrance leading to their houses and it signifies that Lord Krishna is welcome to step into their houses.

Devotees break their fast the following morning and a festive ambience sets in where sweets made with milk, mainly payasam dry fruits and sugar, fruits, and other delicacies that were offered to the Lord are distributed as Prasad and relished by all.

Again, passages from the Bhagavad Gita are recited aloud to help us remember Krishna’s teachings and understand the meaning of life from a spiritual angle. Lord Krishna’s teachings in the Bhagavad Gita emphasize the importance of performing one’s duty without being concerned with the results thereof.

It teaches devotees significant life lessons such as the pursuit of righteousness, the value of selfless service, and the ultimate victory of good over evil.

Gokulasthami in TTD Temples

Gokulasthami Celebrations in and Around TTD Temples

Gokulasthami, the festival of the birth of Lord Krishna is celebrated at Sri Venugopalaswamy temple in the Sri Kapileswara Temple grandly every year. Suprabatham and abhishekam will be performed for the Mula Virat in the morning and Gokulashtami Asthanam will be performed at night.

At Sri Kalyana Venkateswara temple at Narayanavanam, suprabatham, Thomala and Shuddhi will be performed and later abhishekam will be performed for Lord Sri Krishna. Later in the evening, Gokulashtami Asthanam and Nivedanam will be conducted.

At Sri Venugopalaswamy temple of Karvetinagaram, suprabatham, thomala, koluvu, panchanga shravanam will be performed in the morning and later a grand Gau puja Mahotsavam will be performed. Gokulashtami Asthanam and Unjal Seva will be grandly conducted in the evening.

Goddess Varalakshmi - Benevolent Mother and Bestower of Boons

Goddess Varalakshmi – Benevolent Mother and Bestower of Boons

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Goddess Varalakshmi

Every married Hindu woman, mostly in the southern states of our country, propitiates the goddess Lakshmi on this most auspicious day in the month of Shravana. They pray to the goddess Varalakshmi (Lakshmi, the boon-giver)) to provide happiness, wealth, health and longevity to their husbands.

In other words, it is a prayer made by a woman not for herself but for the betterment of her family.

8 Forms of Goddess Lakshmi

Goddess Lakshmi has eight forms:

  1. Adilakshmi,
  2. Dhanya Lakshmi,
  3. Dhairya Lakshmi,
  4. Gaja Lakshmi,
  5. Santhana Lakshmi,
  6. Vijaya Lakshmi,
  7. Vidya Lakshmi and
  8. Dhana Lakshmi.

Ashta lakshmi

The other forms of Lakshmi are

  1. Aishvarya Lakshmi,
  2. Saubhgya Lakshmi,
  3. Rajya Lakshmi and
  4. Vara Lakshmi.

The devotees pray to each form of the goddess to have specific benefits from such prayers.

This year the Varalakshmi Vratam will be observed on 16.8.2024.

There are different forms of performing the Puja in different states. Generally, a Kalasham filled with water is placed on a wooden seat. A coconut duly decorated with turmeric, kumkum, and betel leaves, is placed on the Kalasham. It is further decorated with a cloth, ornaments and in some places, a replica of the face of the goddess is also placed.

After performing the puja with all the rituals, they read the story of the Vratam. They also tie a yellow thread on the right wrist. They read the story and conclude the Vratam.

Story of Varalakshmi Vratam

According to the legend, the story is narrated by Sutha Mahamuni to other rishis as was told by Lord Shiva to Parvati. She wanted the Lord to tell her about a Vratam which bestows the women with manifold boons including the growth of her family. Lord Shiva told her the story.

There was a lady named Charumathi in the kingdom of Magadh. Every day she used to get up in the morning at dawn, serve the elders and complete her household chores. She used to talk politely in a composed manner.

Pleased with her attributes, Maha Lakshmi appeared in her dream and advised her to perform her Puja on the auspicious Friday falling before the full moon in the month of Shravana. She invited her neighbours and performed the puja meticulously. Each one of them was blessed with bounties and they led happy lives thereafter.

Significance of Varalakshmi Vratam

During the months of Sravana and Bhadrapada, heavy rains are expected throughout the country. They generate bacteria and insects loom large. Women will apply turmeric to their body, face and hands before performing the Vratam, which will serve as an antibacterial and anti-fungal cream. They clean the house and decorate it with mango leaves which stop bad fumes from entering the houses.

This Vratam signifies a woman’s desire to have a healthy growth of her family filled with riches and happiness. She involves her children in the house decoration and imparts knowledge about the rituals being performed.

Performing this puja will bring happiness, peace and prosperity in abundance. The benediction of the Goddess provides not only wealth but also wisdom, health, and fearlessness for leading a fruitful life transcending the material world into a spiritual abode.

Namastestu Mahamaye
Shree peete Sura poojithe
Shanka Chakra Gadha Haste
Maha Lakshmi Namostute

Padhmasane padhmakare
sarva lokaika poojithe
Naaraayane priye devee
supreethaa mama sarvadhaa

Sri Varalakshmi Vratam at Tiruchanur

The annual festival Sri Varalakshmi Vratam is performed with religious fervor and gaiety by the TTD every year at Sri Padmavati Ammavari Temple, in Tiruchanur. As part of the festival, Abhishekam for utsava murty will be performed in the morning and later the Utsava idol of Sri Padmavati ammavaru will be brought to the Astana Mandapam for the rituals of Sankalpam, Kalasha sthapana, Kumkumarchana, Vrata Vaishistam and ends with Maha Mangala Harathi.

Sri Varalakshmi Vratam at Tiruchanur

The Asthana mandapam will be decorated colourfully with flowers and illuminated with lights. Later Sri Varamahalakshmi vratam will be performed in traditional style. The temple priest will narrate the legend of Varalakshmi vratam as glorified in the Skanda Puranam.

As part of the festival, the deity will be taken around on golden chariot on the four mada streets in the evening.

Significance of Shayana Ekadasi

Significance of Shayana Ekadasi

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Shayana Ekadasi / Toli Ekadasi / Tholi Ekadasi

Ekadasi known as the ‘Day of Lord Vishnu, in Sanskrit means, ‘the Eleventh Day,’ occurs twice in a lunar month’, and is a very auspicious day to follow in the Hindu calendar.

The story of Ekadasi is very interesting.

In Satya Yuga, there was an awful Demon named Mura. With his extraordinary powers Mura defeated God Indra and started ruling Indra Loka. He then did all destructive activities to threaten the entire Universe. To end the tyranny of Mura, all Devas and sages went to Lord Shiva.

Lord Shiva advised them to pray to Lord Vishnu, by whom only they could have been protected. Lord Vishnu decided to kill Demon Mura. But Neither His Sudarshan Chakra nor His divine Gada was able to cut the head and break the neck of Demon Mura.

It is believed that the fight between Lord Vishnu and Mura continued for 10,000 years.

On seeing no end to this endless battle Lord Vishnu stopped fighting and went to Badrikashram to take a nap at Hemvati Caves. Demon Mura found Lord Vishnu sleeping and thought it to be a great opportunity to kill Lord Vishnu.

Murasura by Ekadasi Devi / Shayana Ekadasi

At that time from the body of Vishnu, an energy sparked out in the form of a girl, who instantly killed the demon. She was named Ekadasi as her presence from the Lord taken place on Ekadasi Tithi by the Lord. She prayed to Lord Vishnu “Please bestow me the power so that anyone who observes the fasting for me would get rid of all sorts of sins and get salvation” She was blessed so by the Lord Vishnu.

It is believed that a person who observes the Ekadasi fast can get rid of all his sins and finally reach the holy abode of Lord Vishnu (moksha).

The special feature of Ekadasi, as most people know it, is a fast, abstinence from diet. Usually, there are 24 Ekadasis in a calendar year. Occasionally, there are two extra Ekadasis that happen in a leap year. Each Ekadasi day is purported to have particular benefits and blessings.

What is Shayana Ekadasi

Shayana Ekadasi means “sleeping eleventh is the eleventh lunar day (Ekadasi) of the bright fortnight (Shukla paksha) of the Hindu month of Ashadha (June – July). Thus it is also known as Ashadhi Ekadasi or Ashadhi. It is also known as Toli Ekadasi in Telugu. This holy day is of special significance to all.

Legend says that Lord Vishnu falls asleep in a cosmic ocean of milk – on the cosmic serpent. (adhishesha). Thus the day is called Hari-Shayana Ekadasi means “Vishnu-sleeping eleventh” or Shayana Ekadasi.

Lord Vishnu finally awakens from his slumber four months later on Prabodhini Ekadasi – the eleventh day of the bright fortnight in the Hindu month Kartik (October–November). This period is known as Chaturmas (four months) and coincides with the rainy season. Thus, Shayana Ekadasi is the beginning of Chaturmas. Devotees start observing the Chaturmas vrata (vow) to please Lord Vishnu on this day.

It is said that the significance of Ekadasi was narrated by Lord Krishna to Yudhisthira, the eldest of the Pandava brothers. Devotees observe the fast to seek prosperity and attain moksha later in life. We observe Ekadasi vrata from sunrise to the next day of sunrise. The fast is observed on Shayana Ekadasi.

Generally, rice is not consumed on Ekadasi. According to a mythological story, sweat fell from Lord Brahma’s head and took the shape of a demon. When the demon asked the lord to give a place to reside, Brahma asked him to dwell in full rice eaten by men on Ekadasi and get converted into worms in their stomachs.

On this day Lord Vishnu and Goddess Lakshmi Devi are worshipped, The entire night is spent singing devotional songs and chanting mantras, and slogans on Lord Vishnu. The fast demands abstinence from all grains, beans, cereals, certain vegetables like onions and certain spices.

Bhavishyottara Purana

In the scripture Bhavishyottara Purana, god Krishna narrates the significance of Shayana Ekadasi to Yudhishthira, as the creator Brahma narrated the significance to his son Narada once. The story of King Mandata is narrated in this context.

The pious king’s country had faced drought for three years, but the king was unable to find a solution to please the rain gods. Finally, sage Angiras advised the king to observe the vrata (vow) of Dev-Shayana Ekadasi.

On doing so by the grace of Lord Vishnu, there was rain in the kingdom. Ekadasi should be observed by all classes of people including women. According to scriptures, from the age of eight to the age of eighty, a person should fast on Ekadasi days.