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Sivanandini
DEPARTAMENT OF HINDU RELIG
 

Duraiswamy
DOUS AND OUTURA AFFAIRS

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Sivanandini Duraiswamy was born into traditional Hindu family and the Hindu ul bringing is reflected in her way of life and he writings. Her Schooling was at Ladies Colleg Colombo 7 and then she did her Londo University examinations and obtained Bachelor of Arts Degree. She has a Diploma Carnatic Music specialising in Veena and Western Music the Associate of the Trini College of Music, London. She also Studie Bharata Natyam and in later years, Chines Brush work painting.
During her husband's diplomatic postin abroad, she travelled extensively in Asia ar Europe. While abroad, she spent a great de of time researching and comparing Hinc Thought, Art and Culture with those of oth cultures resulting in a compendium of valuab Notes. And from this Collection are her differe publications.
She delivered the prestigious Kannanga Memorial Oration in 1998 under the auspic of the National Institute of Education.
She is
- the President of the Saiva Mangaiy Kalagam (Hindu Women's Society), ti premier Hindu Women's Organisation Sri Lanka; - the Manager of Hindu Ladies College, Supra Grade Institution with over 23. students. - the Vice President of the Hindu Coun of Sri Lanka and its Project Co-ordinati - a member of the UNESCO team - On t Heritage Site-three ancient temples wi the respective ports in the north. - a member of the Sri Lanka Council
Religions for Peace working for peace a reconciliation amongst the differe faiths in the country. - a Senior member of the Sri Lan Women's Conference and Universi Women's Federation.
The Cover page was designed by the autho The picture in the opening page VII is oft author and her husband at the entrance to t Tiruchendur Temple where he was felicitat in 1981.
The illustrations in the text are copies pictures collected over the years.

ra
eS
Cil
O. he th
nd nit
ka ty
}ዘዴ he he ed
of

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Remembering Hindu Traditions

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Remem Hindu Tr
Sivanandini D
Publish
Department of Hindu Relig 201

bering raditions
Duraiswamy
led by ious and Cultural Affairs
2

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Title :
Remembering Hindu Trad C) SİVanandini Durais
Fir St Edition : 1997
Second Edition: 2005
Revised Edition: 2012
No. of Pages: Xxii + 228
No. of Copies: 1000
Size: 1/8
Paper Used : 100 GSM Art P
Price : RS300/=
Published by:
Department of Hindu Relig 248, 1/1, Galle Road, C0|O
Printers:
Unie Arts (Pvt) Ltd., 48B,
Te: 2330195
ISBN - 955 - 21 - 0897 - 7

itions
Wamy
'aper
ious and Cultural Affairs Imbo 4, Sri Lanka.
Bloemendhal Road, Colomb0 13.

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| dedicate this edition to my Y. everything to me, inspiring showering on me the much in
At Tir
 

ν
O Lord of Tiruchendurl
The Infinite in
the Eternal Your temple doors are closed. In silence We
stand绯 Within a while ago
and without with many a blessings.
pga who is no more but is still me from his Retreat above eeded “Atma Balam.”
uchendur Temple Entrance -1981

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MESSAGE FROM
I am happy to forward t "Remembering Hindu Traditior Duraiswamy.
Hinduism, known as the "San religion and practiced by millions basic principle of our Religion worshipped by many forms and Hindu to find or evolve to his ow have to be celebrated in a tradi generate sanctity and a feeling of
This book "Remembering Hi basic philosophy of Hinduism, fo ceremonies of our Religion. This traditions in a proper perspective seeks to capture the essence of
The Author Mrs. Sivanandini promoting Hindu Religion and Cl Hindu traditions and heritage. Sh her forefathers. Such knowlec acquired without careful study a
The first edition of this book in 1997. A reprint was made in

THE PUBLISHER
his note on the publication of
s" written by Mrs. Sivanandini
ada na Dharma" is the most ancient
of people all over the world. The
is the oneness of God though names. The Hinduism allows each wn Convictions. The Hindu festivals tional manner. The poojas should complete pureness and 'goodness'.
ndu Traditions" speaks about the rms of Gods, rituals, Customs and book is meant to put the Hindu , true to the Hindu way of life and rituals and Customs.
Duraiswamy is very much keen in lture. She comes from a family of e has gained this knowledge from ge and appreciation cannot be nd observation.
was published by M. D. Gunasena 2005. The Department of Hindu

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Religiu.us and Cultural Affairs more additional articles, by t
We Convey our sincere gr. her consent to reproduce this
We sincerely hope and useful not only to Hindus an more about the traditions an
Shanthi Navuka rasan
Director
Dept. of Hindu Religious and Cult
27.02.2012

is publishing this edition with Some he Author.
atitude to Mrs. Sivanandhini for giving s book as our publication.
believe that this book will be much
|d to others also, who wish to know di rituals of Hinduism.
ural Affairs

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FOREV
"Remembering Hindu Tradit on the practical aspects of Hindu knowledge derived from the stuc Hinduism and her personal ex Hinduism among the Hindus esp Sivanandini Duraiswamy Comes fro themselves through their contribu social upliftment of the Hindu Con
Her father Dr. T. Nal la ina Muthusamy pillai were deeply Management of Jaffna Hindu Educational Institute in the NC Sivanandini has inherited the em and the passion for Social service f and maternal ancestry. She was husband Yogendra who was hir development of the Hindu comm
Sir Waitialingam Duraiswamy, accomplishment, culture and digi Council of Ceylon, he was highly manners and fearless impartiality and he were the main Founders which established over 155 prima NOrthea Stern PrOVinCe.

xi
WORD
ions," is a comprehensive work ism. It is based on the author's ly of a vast number of texts on periences and Observances Of ecially in Sri Lanka. The author, m a family who had distinguished tions to Hindu education and the nmunity of Sri Lanka.
at han and his brother Mr. T. associated with the Board of College which is the premier 1rth – an A Grade Institution. Otional attachment to Hinduism om her parents and her paternal greatly inspired by her beloved nself deeply involved with the Inity, temples and temple trusts.
Yogendra's father was a man of ity. As the Speaker of the State respected for his sophisticated Sir Ponnambalam Ramanathan of the Hindu Board of Education ry and secondary Schools in the

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xii
SiVanandini DuraiSWam' Cultivated attractive skills of Since writing this book, she h and Culture. She is a great I and dance. Both she and he and books on Hinduism and
"Remembering Hindu publication and I am happy to The book is mainly about f have come down through the is spread all over the world not only in our subcontinent volume will be exceedingly u practical aspects of Hinduism
S. Pathmanathan B.A. PhD Professor Emeritus in History, University of Peradeniya. Editor-in-Chief: Hindu Encyclop, (Department of Hindu Religious President, International ASSocia Sri Lanka National Unit.

l, the author is a graduate who has Writing and transmitting knowledge. as written several books on Hinduism )ver of Hindu art, architecture, music husband are collectors of art pieces Culture.
Traditions" was the author's first Write the Foreword to its third edition. 2stivals, religious observances which centuries. Today the Hindu Community and for the younger generations living ... but in other parts of the world, this seful as a Hand Book, introducing the
.
(London)
aedia,
and Cultural Affairs) tion for Tamil Research,

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ACKNOW
Memories take me back
with uS. Words fail me aS | rem the assistance he had given observances of the Hindus, as The care he bestowed in editin His suggestions enabled me
touches to the manuscript. He new illustrated edition of the
Authorities and Sources are with my learned father, the lat Subjects were inspiring. He wa with mother, brought religion making these fasts and festiva them and later with learned pro and with temple priests had be and stored away as notes. Th which have been incorporated
Acknowledgements are d would certainly be happy to edition and, to the professo valuable information.
Some parts of this book h various magazines and in the Sr gatherings and over the air bot

xiii
EDGEMENT
o the time when Yogendra was
hember his unfailing support and me in compiling the traditional "Remembering Hindu Traditions." g the script has been invaluable. to give the necessary finishing would certainly be proud of this traditions.
cited at appropriate places. Talks e Dr T. Nallainathan on religious as a medical man, who together
into the lives of their children als meaningful. These talks with )fessors both at home and abroad een jotted down at various times 2se now are valuable references
accordingly.
ue to my revered parents who see this publication in its third rs and temple priests for their
ave been featured previously in Lankan Press, as talks at religious h in Sri Lanka and abroad.

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xiv
It is my duty to express m' Lakshman Jayakody, Minister and Buddha Sasana, who is no the first edition. My appointn (Hindu Affairs), encouraged m lectures and notes that I had ti them into a whole.
I would also express my g who was instrumental in gett the Department of Hindu Rel writing the Foreword to this
I am grateful to the De Cultural Affairs and the Direc publishing this edition of the ( Traditions". Many parents whic children had reduested that t their children Could understa observances of the Hindus in
I would also like to expres care it has bestowed in print
Sivanandini Duraiswamy
Panguni Uttaram 2012

y indebtedness to my Minister Hon for Cultural and Religious Affairs more, for writing the Foreword to nent as his Coordinating Secretary, e to work on the sheaf of articles, aken from time to time and Compile
gratitude to Prof. S. Pathmanathan ing this edition published through igious and Cultural Affairs and for edition.
partment of Hindu Religious and tor Mrs. Shanthi Navu kara San for original work, "Remembering Hindu ) had immigrated abroad with their his book be published again so that and clearly the fasts, festivals and
their new surroundings.
is my gratitude to Unie Arts for the ing the book in elegant form.

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FORE
to the 1
Sivanandini Duraiswamy, m Affairs) and President of one of Lanka, the Saiva Mangaiyar Kala presenting her study on the 'Remembering Hindu Traditior religion she has drawn upon var and Sanskrit as well as legends a the age old observances of the H themes included in the book giv has interestingly linked the Inc times. She refers to Ravana, the the story of Rama, speaking of human personage. In the Vaikasi of the Buddha as being imperati an Avatar and as Swami Viveka Soul power that has ever manif preacher that the world ever complete without an account of - the Wedding Scene and the Li concluding chapters to the book
She has given a vivid accou along with the legends which ( add to our knowledge of Hindu appropriate and useful that she understanding of the observanc
Hon. Lakshman Jayakody Minister of Cultural and Religious A 1997

xv
WORD
Edition
y Coordinating Secretary (Hindu the Oldest Hindu Societies in Sri gam (Hindu Women's Society), is Hindu fasts and festivals as ls.' With her knowledge of the ious religious texts both in Tamil nd tradition to give an account of indus. A reference to Some of the e us an idea of her approach. She lus Valley Zodiac to the present King of Lanka in Ramanavami and him not disparagingly but as 'a Visakam she speaks of the advent ve. To the Hindus, Lord Buddha is handa said, 'he was the greatest asted,' 'the greatest and boldest saw.' No observances would be the more important social events ast Journey which are interesting
nt of the traditional observances haracterize them. These studies ism and Hindu observances. It is has compiled her knowledge and es for the generations to come.
ffairs and Buddha Sasana

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Xν
PRI
Man, in this material world on which to stand while over the Temple of the Spirit that only when the temple is com removed. Rituals, help to form is like the husk preserving the These are closely linked w atmosphere where the dev mysterious presence.
Having travelled widely anc diplomatic assignments, I rea played a Significant part in Our and taken shape in my mind in result of my search for the rea observances led to the compila of the Hindus, as "Rememberi
| n Order to un der Stand observances, the inner signifi them must be initially underst a source of discipline, inspirati fervour in the Hindus.
In remembering our tradit integral part of our daily life, Ih Traditions' so that the simp performed understanding why are simple and enduring and h

EFACE
needs some scaffolding of worship several births he builds up in him brings him eternal happiness. It is pleted that this scaffolding can be this all important scaffolding which
Seed and helping its germination. ith religious faith, Creating an Otee in VOke S God and fee|S His
I having lived abroad on our various lized that the Hindu rituals have community life. This idea has grown the course of several years and the Sons behind our fasts, festivals and tion of the traditional observances ng Hindu Traditions."
some of the more important cance of the stories that go with ood. These observances have been On and joy deepening the religious
ions especially those which are an ave included a chapter, "Worshipful e day to day traditions could be we are doing them. These Customs ave stood the test of time.

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Man, according to Hinduism is say that the Soulis, "None other tha "It is Infinite, All-pervading and Eterr form and this Soul in the words of
"more polluted than the bea from being ta inted with sin,
portion of the being of God, flow back to the burning fou of the Eternal, which must
unquenchably the same.'
Thus the Soul in man is etern with body and mind complexes The embodied Soul may be wea small - the difference not being manifestation which needs th stepping Stones in life leading to
The scope of this book is mc fasts and festivals. It is rather observances using the variou inextricably weaving them into st( and bringing them into the prese pages unfold, my fervent wish understand the significance of th
In this edition I am in Clu photographs where ever pos requested by many readers.
Sivanandini Duraiswamy 9, Castle Lane, Colombo 4, Sri Lank 

Xνί
essentially Divine. The Vedantists n God,' while the Siddhantists say, al' Man is the Soul in an embodied he English poet, Shelley is not,
ms of heaven's pure orb and far t is from the hour of its birth a a spark of the Divine which will ntain whence it came, a portion glow through time and remain
al but bound to the empirical life and ignorant of its true nature. k, wicked, good, Strong, big or in the Soul but in the embodied e Scaffolding of the rituals as | Moksha.
}re than a mere narration of the a compilation of the traditional S proto historic legends and )ries of immense human interestS ht day life of the Hindus. As these is that the general reader may e rituals observed by the Hindus.
ding drawings, Sketches and sible to illustrate the text as

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Page 20
In On all my world
Like
its bur
mind Salutat
Let a
diverse
flow tC to the
Like night nests
eterna

xix
e Salutation to thee, my God, let senses spread out and touch this at thy feet.
a rain-cloud of July hung low with den of unshed showers let all my bend down at thy door in one ion to thee.
ill my Songs gather together their 2 strains into a single current and ) a Sea of Silence in one Salutation
a flock of homesick Cranes flying and day back to their mountain et all my life take its voyage to its | home in One Salutation to thee.
Rabindranath Tagore

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XX
Hindu Month
Thai 605
Maasi LOTéf)
Panguni LurĚJg56of
Chittirai (fig,5]50)||
Vaikaasi வைகாசி
Aani g, 60f
Aadi glạ.
Aavani 9,6J60of
Purattaadhi LJ'LITÉ
Aippast ஐப்பசி
Kaartigai கார்த்திகை
Maargali LDTrig

Gregorian Month
January - February
February - March
March - April
April- May
May-June
June - July
July - August
August-September
September-October
October-November
November-December
December-January

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CONT
Introduction Worshipful Traditions Temples and Sacred Worship Religious Significance of Thai P Maha Sivaraatri - Its Significanci Maasi Magham - The Sacred Ba Panguni Uttaram New Year as the Hindus Observ
Ramanavami
Vaikaasi Visaakam
Guru Pournima
Aani Uttaram
Aadi Amaavaasai
Aadi Vel
Eka da Si
Ganesha Chaturth i
Krishna Jayanti
Mahotsavam
Aavani Moolam
Navaraatri Fast
Deepavali
Skanda Shasti Spiritual Symphony of Maargali A Hindu Wedding
Last Journey
Bibliography Glossary of Terms

ENTS
Ongal
ב
th and Kumbha Mela
e it
O1
09
3O
50
56
65
71.
77
86
95
101
110
121
128
133
138
147
155
162
166
175
183
191
2O1
207
217
219
XXi

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Page 24
INTROD
ln the troubled World of t material pursuits and his Spiritua is the heir to Perfection. Hinduisr Supreme Being, Brahman. "The pervading all, the inner Spirit o actions, who dwells in all Creature and devoid of attributes,' says t II). Despite his inability to grasp it has given him a worshipful a Almighty God.
The traditional Observances, the Hindus reflect the profound peace and harmony. The repeates of time give us a vision of the g becomes a moment of the living future. The Hindu calendar abc festivals and most of them are O Same time these observances ha\ the intellectual, aesthetic, ps implications and thereby provi development of the Hindu pers( of all the observances are for uni A look into the Value Of the ObS treasures for us which are a trea
and wisdom.
The Wise ancients, in Orde the goal in life, devised many weaving an embroidery of stor events or divine personageS. Th

UCTION
Oday, man is torn between his progress and he forgets that he n teaches that man is part of the One God hidden in all things, f all beings, the overseer of all 'S, the witness, sentient, all alone, he Svetasvataara Upanishad (VI - this fundamental idea of Divinity, Ittitude, to that One Spirit, the
the Customs and ceremonies of yearnings of our community for d observances down the corridors lorious ancient culture; the past g present and guides us into the ) unds in a number of fasts and f religious significance. But at the se an educative value taking in all ychological, ethical and moral ding for the full expression and onality. Socially, the preparations y, brotherhood and Co-operation. arvances opens vistas of religious sure trove of our ancient thought
to guide humanity to achieve beautiful and inspiring legends ies around auspicious moments ese legends are the Puranas and

Page 25
generally the Hindu fasts and Puranic Story or other. The f provide recreation and enjoy an inner change for the bet participate in these observal them the wonderful message and goodwill.
Those who do not underst and festivals and their import, antiquated and have no value i is not so for these religious obs the family unit and the comi upliftment. These in turn mak relevant to modern times beco of our lives.
The Hindus often channell uses especially for observances. On the movement Of the Su movement through the twelve year. The ancient Hindus divid asterisms namely nakshatras. different asterisms in a period The planet Jupiter conversely twelve years. A unit of five suc the Brihaspati chakra which is Each individual year within the Ang irasa, Sri mukha, Bhava, Yu
A calendar year of three ht into four parts - each section equinox, based on the positior April 14th marks the vernal equ Makara Sankaraanti marks the

Remembering Hindu Traditions
festivals are associated with Some asts and festivals instill discipline, ment and at the same time Create ter in the life of the people who nces. The observances carry with e of peace, harmony, Caring, love
and the rich traditions of the fasts
ance feel that the Observances are n the changing world of today. This servances strengthen the individual, munity and help in their Spiritual e the ancient religion of Hinduism ming an essential part of the fabric
ed Scientific knowledge to religious The Hindu concept of time is based In, Moon and Jupiter. The Sun's 2 signs of the Zodiac delineates an ed the heavens into twenty Seven
The Moon journeys through the of one month, waxing and Waning. traverses the zodiac in a period of h cycles leads to a sixty year Cycle, the Hindu counterpart of a Century. : Cycle has a name such as Shukla, va etc."
Indred and sixty five days is divided Starts with either a solstice or an of the Sun in the celestial Sphere. inox in the old Hindu Calendar while
winter Solstice.

Page 26
Introduction
With the Sun entering the fi raasi, its northwards journey in while revolving on its axis rotate a twenty four hour day - twelv complete year of the mortals months each, of day and night Makara Sankaraanti and goes or are referred to as Uttaraayanam
The ancient Hindus adored th - Surya, Vishnu Narayana, Sawitu visible manifestation of the Brah is not discernible to the naked e perceptible and one speaks of and so on. In reality it neither ris bestowing light, energy, wa inexhaustible and unaffected. It its satellites like the earth, moon physical manifestation of Bri knowledge and intelligence wer morning of the world and hande and man worships the Sun Suff meaning in a spirit of thankfuln
The rationale of allocating sp is based on the moon and its represents the Paramaatman transmitted to the moon and thr The ancient Hindu sages believe moon, nature assists the worsh tamasic stupor. These are allegc incidents that took place betwe on the basic truth that goodness are related to the mind of man W good and evil, knowledge and ig

St raasi in the Zodiac, the Makara heaven Commences. As the earth, S round the Sun, the mortals have 2 hours each, of day and night. A )ecomes a day of the devas - Six , The day of the devas dawns on
till mid-July and these six months and the next, as Dakshanaayanam.
e Sun and called it by various names r etc. The Sun is symbolized as the man. Brahman is Light Eternal, but lye of ordinary mortals. The Sun is the rising Sun and the setting sun es norsets. It is there permanently rmth and vitality but remains
is self-luminous throwing light on
etc. The Sun is thus revered as the ahman, whose spiritual rays of a adored by the Vedic seers in the ld down to generations after them using it with deep significance and
eSS."
ecial days for fasts and observances influence on the mind. The Sun and the atmic spiritual force is ough the moon to the human mind. d that during certain phases of the ipper by awakening him from the rically illustrated in the Puranas as en the devas and the asuras, based triumphs over evil. These allegories hich is the real battlefield between orance and immortality and death.

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To the Hindus the lunar Cyc the dates for various observance of the lunar cycle is important." the Sun's reflection On the Orbiti all - fifteen belong to the brigh fifteen to the dark half of the mo (new moon) Chaturthi (fourth), Prathosham (thirteenth) and Pa
In formulating the observan or Social events in the daily lif studied carefully the mental a human being and programmed Spiritual atmosphere. The exert in life, namely to feed and care f serve humanity, remember the C all around.
In fasting, the abstinence concentrate on the Supreme. T prepared through fast and pray within. A fast is partial or total coupled with prayer and mec upavasam, that is residing close - residing. Srila Sri Arumuga Na century, Speaks about fasting as says, 'in order to prevent the senses, one should abstain from and worship God in thought, W.
Fasting not only tones up C the development of the sattv power of will over hunger whi marks the beginning of disciplir food satisfies the senses which

Remembering Hindu Traditions
le is thus significant in determining es. The Concept of "thithi," or Stage The thithi is literally a segment of ing moon. There are thirty thithis in ht half of the moon and the other on. Of these thithis, the Amaavaasai , Sashti (sixth), Ekadasi (eleventh), Iruvam (full moon) are important.
Ces, whether they be fasts, festivals e of the Hindus, the ancients had ind psychological make up of the the devotional exercises to Create a
ises also remind one of his duties or the elders, the sick and the poor, |eparted ancestors and Create peace
of food is to help the mind to he gross body has to be gradually er for the blossoming of the Divine abstinence from the intake of food litation. Fasting is referred to as to God namely, upa - near and Vasa valar, the Hindu revivalist of the last a form of prayer and Worship and mind from being controlled by the food and lessen the intake of food
ord and deed.'
ne's health but also contributes to ic temperament... It does give the ch is a basic urge in man and this he for a spiritual life. The intake of
keep asking for more. If they are

Page 28
Introduction
starved even for a short perio disciplined and uplifted. The fic determines the menta | Condit activates the senses develop the for Spiritual progress, while tho sattvic tendencies making the bc
Festivals are associated with a and are meant to train man to sh has received from Nature which i The festivals help him to acquire Socially the preparations of fa together of the people in a brotherhood and Co-operation - a of the personality.
The Social observances of th the householder's life beginning death. Some of these observa because modern scientific k environmental Conditions for ma born in olden days, certain clear be performed in the home on th followed by the naming cerem observances, purificatory rites ha These are still observed symboli
As the baby grows and the firs ceremony is observed. A special S is made of rice flour dough in a sweetened green gram and on ea scrapings to represent the teeth. N he is initiated into learning and auspicious day, the child Seated o father, begins his first lesson to

d of time, the Senses could be od that is taken into the body on; for example the food that rajasic tendencies which are bad se that purify the Senses Create dy sensitive to prayer.
wealth of traditions and Customs are with others what ever good he s a living example of self-sacrifice. this spirit of sacrifice and service. sts and festivals is the bringing common endeavour of unity, Il providing the total development
e Hindus are essentially based on with his birth and ending with his nces have been watered down (nowledge has improved the n. For example when a child was sing and purificatory rites had to le sixteenth day or thirty first day ony. Similarly during the funeral d to be included in the Ceremonies. cally.
t tooth appears, the 'tooth Cutting' weetmeat known as the "kolukattai' emi-circular shape with a filling of ch are inserted a few thick Coconut ext, as the child turns two or three, on Vijayadasami day or any other the lap of the temple priest or the ead and write the letters 'Aa' "Aaa"

Page 29
in Tamil on a bed of rice grain 'the coming of age" ceremon dressed up elaborately and t ceremony. This is purely a cer the Wedding ceremony, rel followed. When the bride bec mainly of a protective nature bangles at the “Valai-kappu’C. performed for the safe delivery is gradually fading away.
The rites at the funeral observed on the day the b( ceremony that is observed a "andhiyeshti' and a similar C known as 'aataththivasham." | important fasts that are ob parents, namely in the mo Paruvam' (see page 121) for known as "Aadi Amaavaasai' (i
Another ritual that Wome offered to the lamp, the "Kuth home shrine or at a religiou harmony and love for God. A order to be a “sumangalio (liv young girl, to get married soc
Fasts, festivals and observ enrich the inner life of man anc in. Swami ViVekananda COnSide a householder as essential bu transformation of character wh advice was, "Let uS be at peace up our whole body and mind

Remembering Hindu Traditions
S. As the girl grows up, the puberty or y takes place, where the young girl is he mother's brother officiates at the emony to ward off any evils. Again at igious observances and rituals are omes pregnant, there are observances and the mother-to-be is gifted with aremony where special worship is also of the child. Unfortunately this custom
ceremony are significant and are pdy is removed for cremation. The
month after the death is known as eremony after a lapse of an year is n Connection with the dead there are served in memory of the departed nth of Chittirai known as 'Chittraa the mother and in the month of Aadi see pages 122, 123) for the father.
n religiously follow is the Sacred puja thu vilakku. This is performed in the is gathering to promote feelings of married woman performs this puja in fe married) to the end of her life; a n.V.
'ances are designed as a discipline to the religious life of the Society he lives red these fasts and rituals in the life of : were primarily external aids, for the ich is the true function of religion. His perfect peace with ourselves, and give and everything as an eternal sacrifice

Page 30
Introduction
unto the Lord. Instead of the sacril perform this one great Sacrifice o
NOTES
vi.
vii.
Dr. Naresha Duraiswamy - The H Re-newal. Shastras like the Sur were based on astronomy and
a method to measure the lengt wise developed the decimal SyS and the knowledge of zero. Th began with the entry of the Sun vernal eduinox. Classical astr account the precission of th discrepancy of three weeks.
bid
The Sun is conceived to be Seate horses. The concept corresponc Time. The seven horses represe also the allegorical representati Sunbeam breaks up. In philosop divide itself into Seven colours descending into the Seven pla spiritual significance in the wo
Dr. Vimala Krishnapillai – Virath
விரதமாவது, மனம், பொறி வழி விடுத்தேனும் சுருக்கியேனும் மன கடவுளை விதிப்படி மெய்யன்போ
It is said that the four principle itself, the oil, the Cotton wick artha, kama and moksha, the fc filled with oil absorbed by the obtained and used with virtue and Poo - the nuptial symbol, t a married person.
Swami Vivekananda Wanted th as enshrined in the Upanishads in the lives of the Hindus.

ice of pouring oblations into the fire,
your little Self' 7
ndu New Year - A Season of Felicity and ya Siddhanta and the Brihat Samhita mathematics. Ancient India discovered of day and to forecast eclipses. It like tem of numerals, positional arithmetic e year according to such calculations nto sign of Aries. This event marked the onomers however did not take into |e equinoxes, leading to a present
ld in a chariot drawn by seven prancing is to the prismatic analysis of Light and "nt the seven days of the week and are ion of the Seven Colours into which the |hical parlance, the property of Light to is the symbol of Pure consciousness hes of consciousness. This is the deep ship of the Sun.
am, the Hindu FastS.
போகாது நிறுத்தற் பொருட்டு, உணவை ம், வாக்கு, காயம் என்னும் மூன்றினாலும் B வழிபடுதலாகும்.
elements of the lamp, namely the lamp nd the light are analagous to dharma, ur basic objects of Hindu life. The lamp wick produces the light just as wealth brings true happiness.Thaali, Kumkum e vermillion pottu and flowers indicate
e revival of the pure spirit of Hinduism and this is gradually becoming dynamic

Page 31
Onn bhunu bulva svaha Tat Savitur varenyam Bhargo devassya dheemahişe
 

Remembering Hindu Traditions

Page 32
Our Hindu Culture is ancie scientific, historical or spiritual sig tradition. These add beauty and d the 'whys' and the 'wherefores' b to an otherwise mechanically pe activities. If these Customs are b dull Superstitions and fade away
Yet our Culture and the pra exist, retaining an inner resiliency to changing circumstances ar technologica era.
An important tradition in our to revere God as an honoured Gl

WORSHIPFU
TRADITIONS
nt yet vibrant because there is a nificance behind each Custom and epth to our culture. Understanding ehind each custom lends meaning rformed action in our day to day lindly followed they may become in time.
ctices that go with it continue to because it has been able to adapt d keep pace with the modern
Hindu Culture that we observe, is est in our homes. The Ceremonies

Page 33
1O
that go with this tradition are and all that is done to make Hi
Similarly these traditions ACCOrding to traditions, the riti the temple is singing of the lull to sleep and in the morning, th refrain "Emperuman palli elunt reality what is sleep and what One? This ritual, on waking up waking up of oneself from the
During the day there are til 'baths" that are given to the mu pujas and the offerings of flowe finally the aarati that is done.
WMVHY CHANT THE GAYATIRI MAN
An effective means of pray meaning. The Gayatri Mantra is in that it embodies the three C( and glory of God), dhyaana (me is a vibrant formula.
In our daily spiritual practic the rising Sun, we realize the Soothing ancient sounds and th Mantra a magnificent part of our the effects of mantric sound wit prayer, resulting in a combinati
Spiritual progress succeeds is beyond words and the Mant Sun, Surya. (Sathya Sai Vahini -

Remembering Hindu Traditions
based on how we receive Our Guest
m Comfortable
are reflected in the temple rituals. uals associated with the last puja in a by and laying the deity on a Couch e deity is awoken from slumber. The harulaaye,' is thus an allegory for in is awakening of God the Omniscient the deity in the temple signifies the slumber of ignorance.
he Several abhishekams literally the rti, followed by the 'dressing up', the ers and prasadam that are made and
ITRA
er is to chant a mantra knowing its an important mantra which is unique oncepts of Stotra (singing the praise ditation) and praarthana (prayer). It
ce of reciting the Mantra as we see beautiful rhythmic patterns, the |e powerful intent which makes the daily worship. The Mantra combines h the effects of a deep and profound on which is exceedingly potent.
by direct experience of that which a is addressed to the energy of the 183)

Page 34
Worshipful Traditions
This is an ancient prayer of the to this day by millions of Hindus a very same glorious rising Sun that woodland hermitages. See page 3
“Orm. Bhuir BhuVah Swaha Tat Savitur Varenyam Bhargo Devasya Dhimahi Dhiyo Yonah Prachodayat.
Many of us recite the mantra \ morning and pray for Light and Kn on the adorable effulgence of the giver of energy and the remover o
"Gayatri" is the metre in which
WHY CHANTSHANTI SLOKAS
In Hindu traditions, we always Shanti Slokas — shanti meaning pe atmosphere amidst all those gath state of our being.
“Om sahanaa vavadhu sah Sahaveeryam karavaa Vah Thejas vinaa avatheetham Maa vith vishaavahai
Om Shanti !! Shanti! Shanti!
is a shantisloka we recite often
Hinduism recognizes three typ man encounters in life namely adyatmika meaning afflictions ca disasters and emotional upheaval

11
Vedic age which is being chanted over the world as they see the
the Vedic rish is saw from their 1)
Nhile wearing the holy ash in the owledge asking that we meditate hining Stimulator Tat Savitur, the fall sins and ignorance.
the mantra is chanted.
begin and end a programme with eace - to bring about a peaceful ared together. Shanti is a natural
anau bunaktu
Y
a Stu
at the beginning of a programme.
es of afflictions - thaapas — that a di baudhika, aadi da ivi ka and used by man himself, by natural from within him respectively, it

Page 35
12
is to quieten the afflictions tha ending with shanti! shanti! sh
MVHY CHANT "OM"
"Om'
O the most C D profound
the Surro
prayers st
name of th
It is made pronounced as "aaooommm' focused replete with a subtle and generally symbolizing Lor
Wher
0 hours of resounds ܥܓܠ embracin
whole ear
to sing th
ineffable
wordless
WHY SING THE KOLARU AND
At a time when the Tamils of Sri Lanka were undergoing Columbuturai encouraged ar singing the Sivapuranam and
In his ashram, every eve the sacred fire, would be lit

Remembering Hindu Traditions
at shanti slokas are repeated regularly
anti
is an important sound symbol and is hanted Mantra. When chanted it has a effect on the body and mind and on undings. Most mantras and Vedic art With Om which is the universa ||
he Lord.
up of three letters - A-U-M and is
filling the mind with peace making it Sound. It is written in various ways ord Ganesha.
h a peaceful silence pervades the early dawn the gentle breeze blowing over with the pranava natham Om. The all g silence of the heavens flooding the th with its soft radiant light also seems ne melody of the natham Om. These Scenes of dawn vibrate Softly with the natham seeping into man's very being.
THE SI VAPURANAM PATHIKAMS
in general and the Hindus in particular , great difficulties Yogar Swamigal of ld revived the traditional practices of the Kolaru pathikam.
ning at Sundown a lamp Symbolizing and the singing of the Sivapuranam

Page 36
Worshipful Traditions
begins, "Namasivaya Vaalga Naat en nenjil neengaathaanthaal vaal
Hait
not le
ether
floats
and
atm0
S
devo
to be
StarS
the
Sayin pangan vidamunda kandan......" h ullame pukuntha athanaal," the S be propitious and I (he devotees) avai nalla nalla adiyaar avatkku n
)
སྤྱི་
خم. சந்திரன்,
Navagraha - 9 planets
Swami's aim was to bring thes to help us to face the challenges
WHY LIGHT A LAMP
 
 

13
han thaal vaalga maip poluthum lga,ʼ*
Hail to the Panchakshara Namasiwaya! O the Lord's feet the Lord who does 2ave me even for a moment." This eal melody of adoration to Lord Siva, from the ashram bringing divine joy hope purifying and beautifying the Isphere.
wami's thinking was that the tees were suffering and needed freed from the bad effects of the and planets. And he encouraged singing of the Kolaru pathikam g that since the Lord ' "Veyiru tholi as taken abode in my heart," "en un, moon and all the planets will will be safe, - 'aasarunalla nalla
nikave."
eactivities into our homes in order of the time.
In H in du traditi Ons We generally light a lamp daily in our homes in the Shrine room at dawn and dusk. In Some homes the lamp burns continuously through the day and night - the akhanda deepam.

Page 37
14
Light SY is lit it dispe is ignor, Chinmayan
"Which els
But the fla
Which el Se But the lig
We begin all auspicious dispels darkness becoming a v The lamp continues to glow t
The lighting of the lamp the lamp signifies our negativ spiritual parlance, when the negative tendencies gradually
It is said that the four pr the lamp itself, the oil, the CC to dharma, artha, kama and n life. The lamp filled with oil all just as wealth obtained and u
In Our traditions We WOrS no beginning nor end - an all
WHY HAVE ASHRINE ROOM
Generally in all Hindu homes niche where an altar for the L prayer time when members C On auspicious occasions Spec the family.
 

Remembering Hindu Traditions
/mbolizes knowledge and as the lamp els the darkne SS Which in Our traditions ance. Pujya Gurudev Swami anda said in explaining this light —
e shall beautify a home
me of a lovely lamp?
shall adorn the mind
ht of wisdom deep?"
occasions by lighting a lamp which Nitness to all our thoughts and actions. ill the end.
has a Spiritual significance. The oil in 'e tendencies and the wick our ego. In lamp is lit through knowledge, our fade off and the ego burns out.
inciple elements of the lamp, namely otton wick and the light are analagous noksha, the four basic objects of Hindu psorbed by the wick produces the light ised with virtue brings true happiness.
hip the Lord as an effulgent Light with I knowing, all pervasive Light.
there is a prayer room failing which a ord is placed. A lamp is daily lit during f the family join to worship the Divine. ial pujas are done by the members of

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Worshipful Traditions
The Lord according to Hindu t is considered the honoured Gue house and we felicitate His presen home by having a special place - th room for Him. And our prayers S the reception that we give a gues
The regular pujas that we perf Mantras that we chant, the Tevar we sing, the flowers and prasadam offer, the aarati and the namaska reverberate creating a Spiritu household.
WHY WORSHIP AN IMAGE
It is in response to a human r Saints introduced image worship ir beings initially need some Scaffo they worship and "image wor: scaffolding.
The image in the Temple or til murti, vigraham or idol. Toa Hind Hindu would disparagingly refer to is the ideal behind the idol that the murti is worshipping God and of flowers, neivethiyam, chanting ringing of bells aarati and namask
The murti both in a temple sanctified form through which th forth as the devotees feel His my believe that the Lord resides in th
devotion.

15
raditions
st in the
Ce in Our e Shrine ymbolize
• ۔ا
orm, the ams that that we ram that we offer at the end, all all atmosphere for the entire
ecessity that the great rishis and to the lives of the Hindus. Human }lding of worship to stand on as ship" is one such step on this
he home shrine is variously called u the murti is not an idol as a non it! Nor is it an ordinary image. It is worshipped. Thus worshipping this is done through puja, offering
of mantras, singing of tevarams,
33.
ind the home shrine, is thus the e Lord's love and blessings pour sterious presence. The Hindus do murti aware of thier prayers and

Page 39
16
religious gathering or in templ harmony and love for God. A r order to be a 'sumangali' (liven girl, to get married.
In this, the devotees invok be present in the lamp during
WMVH Y SAY “VANAKKAMI” OR “I
The Hind saying "Vanak palms placed the head bow
could also be act of worship
This has a deeper meaning and Salutations to you, to t traditions, the Lord in one is acknowledge this Lord Saying " we recognize the oneness by our heads bowing to the Lord Phrases like "Hari Om," "Om Sa
the greetings which indicate t
 
 

Remembering Hindu Traditions
M/HY PERFORM THE
VILAKKU PUA
A ritual that Women religiously follow is the sacred puja offered to the lamp, the "Kuththu vilakku. This is performed in the home shrine Or at a emandapam to promote feelings of married Woman performs this puja in narried) to the end of her life; a young
e Goddess Lakshmi and invite Her to
the Ceremonies.
NAMASKARAM”
us greet each other generally by kam” or “Namaskaram" with the two together in front of the chest and ed slightly. Vanakkam or namskaram a casual or a formal greeting or an
).
to it - "I bow to you - my greetings he Lord within you." In our atmic the same in all and in greeting we worship you." In the act of greeting joining the palms and we greet with in the person whom we are meeting. i Ram." "Om Namasivaya," acCompany he recognition of the Lord within.

Page 40
Worshipful Traditions
The good wishes or sankalpam are greatly valued and Sought af blessings flow from the elders to good wishes. In respecting elderS W
i) Say vanakkam or namskarar ii) touch their feet in obeisanc iii) worship them by prostratin iv) return their greetings In doing these actions we gene the elders and create peace and ha
WHY WEAR THE POTTU ON THE FO
The po and the H
W Ormen We forehead a hair. The eyebrows ·
OԱr ՈՈe ՈՈO pottu).
In general the Hindus revere th and kumkun on the forehead of receiving a great personage in Our
 
 

17
WHY REVERE OUR ELDERS -
PARENTS AND TEACHERS
In Our Hindu traditions on all auspicious occasions, parents, elders and teachers are revered by touching their feet. They in turn touch the head and bless us.
and blessings or asirvaadham ter in Hindu tradition S. The Se us as positive energy, love and fe rise to receive them -
m in welcoming them
ΣΘ. g in front of them
erate respect and love towards rmony all around.
REHEAD
ttu or thilak is a religious mark indus especially the married ar the red kumkum pottu on the nd the tip of the parting of the pottu is placed between the which is the seat of the Lord - ry. (Young girls Wear the black
he Lord by applying chandanam :he murti. This is a ISO done in homes.

Page 41
18
The wearing of the pottu Creat priest wears a chandana pottu sigr ared pottu indicating valour. The V. prosperity while the shudra appl others! These traditions are gradua wear the chandanam and kumkur
In a puja. Chandanam, Kumk to the Lord and later given as p are applied by them on their for pray that the Lord should resid sanctified thoughts should spre
WHY WEAR THE HOLYASH
xس--- سہ صبر
《幸Y Tiruneeru, \ リ Synonyms.
"{&දී attain by b f aanaVam, n a, burnt dow N beauty are
き」 プ Holy as fire. Special sandalwood sticks others are offered to the Lord fire. The ash that is left behi prasadam to the devotees. The with chandanam and kumkum V the holy ash is worn as three li
The significance behind this fire We also chant mantras Surr the flame of knowledge thereb our sins. Many of us wear he hol in the mornings.
 
 

Remembering Hindu Traditions
esa feeling of sacredness. The brahmin ifying purity while the kshatriya sports ishya wears a turmeric pottu indicating ies charcoal signifying his services to ily disappearing sincemenon occasions n only.
um and holy ash are offered initially rasadam to the devotees and these ‘ehead. When wearing the pottu we e in all our thoughts and that these ad widely.
vibhooti, basmam and holy ash are t is a symbol of purity which we can
urning our ego and ignorance -
naya and kanmam. Once these are
h, the Soul's natural goodness and
revealed.
n is ash from the homam or Sacrificial , herbs, nine varieties of grain and irst and then burnt in the sacrificial nd is basmam which is offered as holy ash is worn on the forehead (orn as pottu. Normally after a bath, hes on the forehead.
is that as we offer oblations to the 2ndering our ego and ignorance into y purifying our minds and cleansing yash as we chant the Gayatri Mantra

Page 42
Worshipful Traditions
The VibhOOti Mantra is Chante ( devotees receive the vibhooti
"Paramam pavitram Baba Paramdim Vichitram leeld v Paramaartha ishtartha no Baba Vibhootin idam daSh
"I take refuge in the sacred v manifests - the vibhooti that best
WHY OFFER FOOD TO THE LORD BI
YA --
as "Neivethiyam."
The Lord is everywhere. He i omniscient and in reality everyth food that is prepared first to Him, "O Lord, I offer what is Yours to Yo His blessings to us - prasadam.
Before we partake of the food chanting the 15th Chapter of the E
"brahmaarpanam brahmahavil brahmaiva tena gantavyam
aham valish vaandaro bihootva praanaapaana samaayuktah pa
 

19
at the end of Sai bhajans as the
vibhОOtim
ibOOtim )ksha pradha anam ra yaami.”
ibhooti which Bhagavan Baba - OWS moksha,
FORE PARTAKING OFIT
In Hindu traditions food is first offered to the Lord and then taken as prasadam - Ss the sacred gift of the Lord. In our daily worship, the mother of the home offers milk with Water and flowers at morning prayers. This offering is referred to
s
؟ܣܛܢ
s omnipresent, omnipotent and ing belongs to him. In offering Ne acknowledge the truth Saying, I." This now becomes His gift and
that is served we say "thank you" hagaved Gita or
i brahmaagnau brahmnaahutam, ) rahmakarma Sarmaadhina, dehamdashritdh, chaamy annam chaturvidham."

Page 43
2O
WHY BEA VEGETARAN
ܠ ܐ
the strictest forms of vegetar which exclude dairy products.
VEGETARIAN FOODS INCLUDE
eכ
Cereals / grains: maize, ( millet, oats,
Vegetables - fresh or pick strict vegetarians do not Such as vegetable fats an
Fruit (fresh or dried)
Legumes: beans (including tofu, soy milk, and TVP)
Nuts and seeds
Spices and herbs
Milk and diary products -
For thousands of years vege
principle of health and environ
 

Remembering Hindu Traditions
Vegitarian food consists essentially of vegetables, nuts and fruits. Vegetarianism refers to food that meets vegetarian standards by not including meat and animal products. More often dairy products Such as milk and cheese are permitted... However,
ianism are veganism fruitarianism
corn, wheat, rice, barley, Sorghum,
cled and mushrooms (though some eat mushrooms); derived products
d oils
Soybeens and soy productS Such as chickpeas, peas, lentils, peanuts)
including yoghurt, cheese
etarianism was closely linked to the mental ethics amongst the Hindus.

Page 44
Worshipful Traditions
Though these ideas were greatly yet it is still an important ethic Medical science endorSes the pri are less susceptible to all the ma and healthier, they lead a more physical Complaints.
Life to a Hindu is part of the C of divinity in each living being anc of life both human and animal.
life forms based on a himsa or no
of natural resources.
WHY ARE COOKING AND SERVIN
food is first offered as neivethiyar
In preparing rice, a handful of separately to be given to a mendic "pidi arisi" representing the shari person. From time immemorial th
When food is served and pray food - rice and vegetables is give part of the food to nature as thal
 

21
undermined by foreign invasions of Hindu thought and practice. nciple of Health - that vegetarians jor diseases. Besides living longer | productive life and have fewer
osmic continuum. There is a Spark i Hindusm has upheld the sanctity his leads to the harmony among n injury and minimal Consumption
G FOOD, RITUALS
Food preparations and serving of the food are fading traditions in today's fast moving world. There is hardly any time for cooking or for sitting down to have a meal
8. In traditional Hindu homes both in India and Sri Lanka, n and then partaken by the family.
grain is taken each day and Collected ant or begger. This is referred to as ng of the staple food with a needy is has been a ritual.
ers said, a handful of the prepared n to the Crows thereby we return nks - giving.

Page 45
22
H in du Sha Stras refer ti nutritional Content of the foo
i) paatra Suddhi clean v ii) paaka suddhi cleanlin iii) panchaka Suddhi – wa
“You are what you eat.“ ist - the cleanlines of the ritual.
Though, both the prepara mundane tasks Critical for Sur
made intO mechanized habitS
WHY GO ROUND THE SANCT
We go round we gradually tendencies and our ego in p
Each temple has gen represent the three bodies - The physical trip from the mandapam adjoining the Sa namely the drawing in of World.
 

Remembering Hindu Traditions
D three fOrCes that influenCe the
d -
eSSels ess of one who cooks Ished and cleaned ingredients
headage which emphasis the "suddhi"
tion of food and serving of same, are vival, they are being pushed aside and especially in western urban Societies
UM - PRADAKSHINA
We enter the temple with our offerings to the Lord - a tray of fruits and flowers. After breaking the coconut, we Circumam bu late the Sanctum with folded hands chanting mantras or singing te varams. In doing this we recognize that the Lord presiding in the Sanctum of the temple is the focal point. As shed our vasanas - the negative reparation for the puja.
2 rally three pathways and these
namely the gross, Subtle and Causal. entrance along the pathways to the nctum has its parallel in the psyche, he senses away from the material

Page 46
Worshipful Traditions
The Lord is the Centre, sourc the puja we go round with the p shrines in the pathway and fina round once again.
WHY REGARD NATURE AS MOTHE
However at the present time wanton destruction of nature - it is said that if one needs to cu ten more in its place! AS natur violated we human beings neec of reverence for her and work to to her - our planet earth,
In our tradition, the Lord V beings - human, plants and anim and trees that give us food, oxy life possible on earth. The them Selve S to Sustain us expectations.
 

23
and essence of our lives. During Jjari who performs at the various ly at the end of the puja we go
R NATURE
Hindus from time immemorial have regarded flora and fauna assacred and
beautiful. We r e Ver Considered the idea of conquering Nature as is prevalent in western Culture. The ancient Hindus sanctified Nature calling Her Mother revealing the sensitivity, foresight and refinement of Our Culture.
es the world is threatened by the Our environment. In our Shastras t a tree then one needs to plant e has been deeply polluted and
to honour and embrace a spirit wards healing the damages done
tho is the life in us pervades all als. Human life depends on plants gen, clothing, shelter etc making te plants and trees Sacrifice and serve selflessly without

Page 47
24
TULASI
Plan regarded many h
Venerate bearing waters it, Every pai and has
The Narayana. According to a Puranic Rukmini balanced the weight of L
LOTUS
The L
in Worshi
it blosso spiritual bloSSOm symboliz unfoldin, gradual e of pure signifying
The untouched by it reminding us not message - "Be unattached like m
WHY WORSHIP THE KALASA
The Kalasa is a pot mac with water. Five or seven mangc
 
 

Remembering Hindu Traditions
S like the Tulasi is to this day
as sacred and is worshipped in pmes in India. The Tulasi is d in the Tulasimaadam, an altar he plant. The lady of the house lights a lamp and worships it daily. t of the plant is considered sacred medicinal value.
ulasi is used in all worship of Lord 'story, a single tulasi leaf laid by ord Krishna in the Tulabaram
otus is another Sacred flower used p. Though it is rooted in the mud, ms above the water representing perfection and stands for the ing of the consciousness in us ing the Self realized Soul. The g petals in the bud suggest the xpansion of the Soul, the growth beauty from the muddy depths
a benign Spiritual promise.
eaves though on the water are to be affected by the world - its
VV
e.
e of brass, silver or copper filled leaves are placed in the mouth

Page 48
Worshipful Traditions
flowers, betel leaves and arecanut tray with holy ash, kumkum and cha adorns the kalasa.
A tray of betel leaves arranges leaves pointing outward with shav bed of leaves and a lime in the kumbam. The betel leaf is very : exchange of a Sheaf of betel le together the various threads of th relationships.
an important Component in all ritu the home. This entire paraphernali protection. The guests are received of kumkum, Sandalwood paste, ared with panneer, as they enter the hc
 
 

25
Over it. A White thread is tied around the neck of the pot in a diamond pattern. The pot is placed on a bed of grain strewn on a plantain leaf with two lamps on either side of it. A tray of fruits and shavings together with another anadanam are placed. A garland
| of the pot and a coconut
i in a circular pattern with the ings of a recanut placed on this centre, is also placed by the significant to the Hindus. The af is a vital factor in knitting he social fabric binding family
This kalasa is referred to as the Poorna Kumbham which is placed at the entrance on auspicious occasions to receive the
guestS.
The Poorna Kumbham is als both in the temple, hall and a is indicative of prosperity and at the entrance with the offering anut, betel leaves, and Sprin kled use/hall.

Page 49
26
In the puja, the priest inv while the ceremonies are go the kumbham is used for ab
WHY RING THE BELLIN THE T
sounds drowning all irreleva
MVH Y FAST
means “Upvasa" — sitting nei our daily life we spend a
preparing, Cooking, eating a we abstain from food and Spe and working towards being
 
 

Remembering Hindu Traditions
pkes the Lord to reside in the kumbham ing on — aavaahanam and the Water in hishekam.
EMPLE
The ringing of the temple bell early n the morning is indeed a 'wake up' call for the people in the vicinity. As the pell rings, the sound vibrations float in he atmosphere seemingly Saying "Om!. Om.Om!" the Sacred mantra, the universal Name of the Lord.
During the puja and aarati, the priest ings the bell often accompanied by the sounds of the Conch and naagaswaram music. These are considered auspicious Int unnecessary Sounds.
As Hindus we fast regularly on a special day of the week and or on special observances. One fasts to please the Lord and request for help; but one also fasts to discipline ones self.
In Hindu traditions fasting ar the Lord and gaining mental bliss. In great deal of time organizing food, nd digesting it. Instead, when we fast, 2nd more time in prayer and meditation
mentally near the Lord, entertaining

Page 50
Worshipful Traditions
noble thoughts. This becomes as where the senses are controlled a
Fasting is observed as a vow wishes, develop our will-power an The shastras tell us that we should eat simple satwik food both pure rajasic food because these create a
WHY BREAKA COCONUT
the temple we carry a tray of flov and the Coconut is broken at the leaving our ego behind and offerir The kernel represents the mind.
At other times, during puja be broken by the priest and he return leaves, arecanut, bananas, flowe Chandanam.
Earlier there was a time wh practised symbolizing the offering Lord. This process gradually faded a of the Coconut came into being si and negative tendencies to the Lo
 

27
self-imposed form of discipline nd desires greatly sublimated.
to please the Lord or fulfil our ld above all Control our senses. even when we are not fasting, and healthy and not indulge in gitation or emotional upheavals.
The offering of coconuts is common among the Hindus - this could be at prayers in the home shrine or temple, or on auspicious Occasions or festivals, or in the sacrificial fire during homam. It is broken and placed on the altar before the Lord. Generally when we enter vers, fruits, coconut, pattu (silk) entrance signifying that we are ng our egoless mind to the Lord.
fore the archanai, the Coconut is S this as the kaalaanji with betel rs and holy ash, kumkum and
en animal sacrifice (bali) was of our animal tendencies to the way and in its place the breaking gnifying the offering of our ego rd.

Page 51
ܒܗܬܬܐ times. These produce auspi ina u SpiCiOuS.
WHY PERFORMAARATI
auspicious light mangala nira camphor is waved in a clockwis beautiful form of the Lord in the focused on the Lord taking in hearts. Aarati is performed with itself off completely exuding a
At the end the priest brings place their hands over the flan This is the sharing of light and with the finger tips, we must r into ourselves and receive the
 
 

Remembering Hindu Traditions
綫
WHY PLAY NAAGASWARA
MUSIC DURING PUJA
Na aga Swara m u SiC accompanied by the thavi (the drum) is played during puja and generally on all auspicious occasions. The
己 Conch is also blown at these CiOuS Sounds negating anything
Aarati is performed at the end of every puja or Singing of religious songs namely bhajans. It is also performed to welcome holy personageS and Special guests,
It is the offering of the ajanam. As the flame of burning 2 circling movement it lights up the Sanctum. It is now that the mind is His beauty and placing Him in our Camphor and when it is lit, it burns wonderful fragrance.
the panchaalaathi and the devotees he and touch their eyes and head. lessings. And as we touch our eyes emember to take this light inward ord's blessings.

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Worshipful Traditions
After this, the priest offers the kumkum and flowers to the devo
MVHY OFFER FLOMVERS
Though this symbolizes an ad the Lord, it is generally perform Lord. Once the flowers are offer brings it down to the devotee a with a portion of the offering wit
May these worshipful traditic ancient Hindu Culture encourage and Service and help us to Surre from darkness to Light.
 

29
Holy ash, thirtham, chandanam,
eeS
This is archanai. After the puja is over, each individual devotee through the priest offers a basket of fruits, flowers to the Lord. While the offering is made, the name and the nakshatra of the devotee is intoned together with the mantra.
oration, the offering of oneself to 2d for individual requests to the 2d, the priest does an aarati and nd finally brings back the basket h the kaalanji.
)ns, rooted in the millenia of our us along the path of prayer, bhakti nder to the Almighty, leading us

Page 53
MAM
Our whole World is a t
heaven. Billions of Stars follow th the golden brilliance of Sun-ris lingam filling the Solar Syste Suddhananda Bharati. The beau the clouds with pink hues and Strange ethereal ros y glow, Crea harmony. The calmness that extraordinary sense of stillness him. This magnificent beauty stI ancient rish is to prayer and civilisation itself. How amazing these sages who seeing the glori hermitages on the banks of th Gayatri prayer -

TEMPLES AND SACRED WORSHIP
emple domed by a vast celestial ne moon and pour themselves into e. The Sun, rises like a luminous m with its radiant light,' says ty of the luminous lingam tingeing pathing the sleeping World in that ates in man a sense of peace and
radiates from around and the
at that Sacred hour CreepS upon retching across the sky moved the meditation at the very dawn of was the thought and devotion of ous rising Sun from their woodland e holy Ganga, first conceived the

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Temples and Sacred Worship
“On Bhu bhuVah Swah Tatsavitur Varenyam Bhargo devasya dheemahi Dheeyo yo nah prachoday(
"Let me contemplate on the a Created the earth, the air and th power of Comprehension within ou has been the transcendental guid ages. It is an earnest prayer reque the present to the Vedic past. The gives the whole agentle continuity Seeking peace and happiness, desp
Places of worship provide ma and peace. These places are the t the Tamils as the koyil or aalayar Divine King, the Lord of the Univers bliss. Saint Appar SingSin one instar Sincerely adore, Sing, pray and wO Avvai, the grand old lady of the tholuvadu Saalavum nan ru", it is g adds, "never live in a village where
The Hindu enshrines and Wor places: firstly in his heart as the Ar as the revered household guest a the consecrated temple, as the R temple is thus one of the holy sa precious moments of prayer w emotional self to noble and pur. temple is therefore to be near Gc greater love for him. Initially Go form and as man's love deepens pure Consciousness, Light and LO

31
it, //
dorable splendour of Him who a starry spheres and sends the |r minds, translates Tagore. This ng light to humanity down the sting for enlightenment, linking past lives alongside the present and man even today is constantly ite all the tensions around him.
n the rhythmic anthem of love emples referred reverentially by m. The koyil is the home of the se and is a Sanctum of peace and ce, “If you longforsteady peace, rship God in the temple." Dame Sangam Age says, ' 'aalayam good to worship at temple, and 2 there is no temple."
ships the Almighty God in three tar-atman; secondly in his home nd lastly in the Royal Residence, uler of the Universe. The Hindu hctuaries where man shares the ith God. He attunes his own thoughts. The purpose of the d, seek His love and to awaken is worshipped in His Personal he begins to understand Him as
e.

Page 55
32
God is the power and the li is Omnipresent, here, there and is deep within you," say the sair the psychic heart like lightnir Naaraayineeyam. 'My heart is t present there', says Saint Tirur devaalaya prokto, jivo devasana; in the body.' Krishna says in the
out of Compassion for humc destroys the darkness born of ig wisdom."(10-11)'' These are som
In the olden days, man was fu and he built beautiful temples. Th as he laid each, one on top of the designs. The towering gopurams ( motifs and Carvings point upwar aspirations, as if offering a prayer
THE PILLARS OFSA/VISM
Tem
Guru
great is th
earth
San C1
Coulc
ultin princ its ar
well take
achie
Madurai Meenakshi Amman Temple
 
 
 

Remembering Hindu Traditions
ght that guides a person to Him. He everywhere. "The Kingdom of God its and sages. "The Divine flashes in g in the nimbus” says the Maha he grand temple and God is always nular while the Vedas say, ' 'Deho atana" – Jiva is Siva, God is enshrined
Bhagavad Gita,
in beings, God abiding in the Atman norance by the Light of the lamp of e examples that Convey this truth.
Il of unquestioning faith and devotion he very stones speak of his reverence other or chiselled them into beautiful or temple towers with their exquisite 'ds with an amazing intensity of his
in Stone to the Divine.
Shivaya Subramunya Swami Says that ples, the Hindu scriptures and Sat is are the three pillars of Saivism." of these contain and support the truths of the religion. "The temple a Consecrated home of Truth on the l,' in other words, temples are Sacred uaries where Communion with God be had. The temple is the symbol of nate enlightenment and the iples of its construction, the form of chitecture and detail decorations as as the various day to day rituals that place within its walls are aimed at ving enlightenment or moksha.

Page 56
Temples and Sacred Worship
The religion and culture of the temples. Being Serene settings f Weddings and Spiritual discourses, people. Down the ages these have excellence for the study of fir engineering, medicine and sociolo
The temple is likened to the sanctified acts within the temple our inner world of body and mind, aalayam,"
Says Tirumular. Inanother vers temple worship saying,
"Naadu nagaramum nattru Thedith thirindhu Sivaperu Paadumin, paadippanimin Koodiya menjaththu koyiolc
"Wander through towns, seek H Siva my Lord, and humbly offer v heart His temple."
Modern research shows us tha both religion and science. Hinduis. could be explained scientifically. A thirst for the knowledge of the Ult is a link between God and man fot manifested through the various ri
The belief in God is basic to th the temple and the images to guide with Him. Within the temple, GC through the senses but in man's

33
Hindus are Centred round the )r music, Song and dance, for temples mirror the life of the lso been regarded as centres of e arts, sa Cred architecture,
gy.
body of man and the various have their significant parallel in “ullam perun koyil oonudambu
e he stresses the importance of
uk koyilum maan endru panintha pin iaik kolvane,”1445
im through shrines, singing Siva, worship and He will make your
it temples act as bridges linking m is viewed as a religion, which S a philosophy it quenches the mate Reality and as a religion it nded on faith and devotion and
e.S.
e Hindu Religion and man needs
his prayer and establish contact d is worshipped physically and nner temple deep within, He is

Page 57
34
realised through the mind. Sa beginning with the words, "N One must see God both withi soul- "ennuleluparam Sothi, of Tirupperunturai — “Tirup | guide one to seek God first in and meditation, within. Thes in the progression towards r Source of enlightenment hel
TEMPLE PLAN - the principle
Temple architecture is an ancient art. The VatsushaaStras have clearly defined the principles of temple building and to this day, these rules are closely followed. Inspite of the various outward Styles namely, the Dravida (South Indian), Nagara (North Indian) and Vesera (a combination of both), the basic structure is the same.
The temple is Constructed to resemble the shape of the human body - this perhaps reminds man that the body is the temple of God! The various sections in the temple correspond to parts of the body and also to the Yoga Centres of conscious

Remembering Hindu Traditions
int Manikkavasagar explains in a psalm Mari nindru ennai mayakkidum."" that n and without, for He is the Soul of his but also the Dweller in the holy shrine perunturai urai Sivane." These words the temple and then with more prayer everal births one takes are the stages noksha and the temple functions as a ping man towards this end.
5 of construction
Chariot Grounds
Senpaga Wall
Vmayagar 3. s 3
Ayyanaw
ygன - • • - -- - ܢ ܢ Mvumughan
Saweeswara
Vilniau
,
3.
svA TEMPE
Measpake Pilaw A
ness in the human body."

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Temples and Sacred Worship
கோவில் அ Temple Co
پ
Courtesy - Sri Senpaga Vinay
 

35
மைப்பு mplex
}} r Ill
akar Temple Malar 1983

Page 59
3
6
கர்ப்பக்கிரகம் அர்த்த மண்டபம் LD9)/m3/T LD60ÖTLLILİD சண்டேசுவரர் கோவில் அம்பாள் கர்ப்பக்கிரகம் நிருத்த மண்டபம் பள்ளியறை நடராஜர் ஆலயம் ஸ்தம்ப மண்டபம்
. L|dbójFT60)6)
களஞ்சியம் நால்வர் பக்தாலயம் அம்பாள் கோபுரம் சந்தான குரவர்
. 6). TB60T FT60)6)
பிள்ளையார் சோமஸ்கந்தர் சந்திரசேகரர் பிட்சாடனர் மகாவிஷ்ணு சுப்பிரமணியர் ஆகம நூல்நிலையம் . வசந்த மண்டபம் . பைரவர் ஆலயம்
. UITGb GFT60) (6)
சந்திரன் கோபுரவாசல் சூரியன் கிணறு

Remembering Hindu Traditions
Garba Graham Artha Mandapam Maha Manda pam Sandeswarar Temple Ambal Garba Graham Nirutha Manda pam Palliarai Nataraja Temple Stampa Mandapam Pagasalai Kalanchiyam Four Achariyars Baktalayam Ambal Gopuram Santhana Kuravar
Vahana Salai Pillaiyar Somaskandar
Chanthrasekar
Pichadanar
Maha Vishnu
Subramaniar
Agama Library Vasantha Mandappam Vairavar Temple Yagasalai Chanthiran (Moon) Gopura Entrance Suriyan ( Sun) Well

Page 60
Temples and Sacred Worship
Human Body
. Head
. Neck
. Chest
. Stomach
. Section Below
. Thighs
Knees
. Lower Legs
. Feet
Temple
San Ctum San
Artha Manda
Maha Manda
Stapana Man
Stampa Manc
Sa bha Manda
First Entrance
VaSanta Man (
Main Entra nC
YOGA CENTRES OF
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37
Yoga Centres
torum, Sahasrara, Ajna
)an Visuddha
)ԹՈՈ Anaa hata
dapam Manipura
apam Svadishthaana
pam Mulaadhara
dapam
e
CONSCOUSNESS
- SAHASRARA
ANA (Carbha Craham)
VISUDDHA J (Artha Mandapam)
ANAHATA (Maha Mandapam)
አላANዛPህጳA (Shapana Mandapam!
SVADHISHTHANA (Stampa Mandapam)
MULADHARA (Sabha Mandapam)

Page 61
38
The plan of the temple pro back with the head on the weS main parts in a temple are -
Moolasthaanam (sanctum sa the moola murti is installed.
Artha Manadapam where t the puja.
Maha Mandapam where the murtis are the images that a special ceremonies).
Staapana Mandapam where placed.
Stampa Mandapam where murti), Bali Peedam (sacrifica staff) are placed.
Sabha Mandapam or Vasa bigger temples where religi held.
Rajagopuram is the tower at this leads into the Court yarc devotee enters the mandap
GOING TO THE TEMPLE
This is in itself a ritual, in tha inwardly and outWardly. AS a fi devotee seeks to cleanse himself washed garments, fasting and th

Remembering Hindu Traditions
per, resembles a man lying on his t and the feet pointing east. The
nctorum) or the Garba Graha where
he priests stand while performing
a utsavamurtis are placed. (utsava are taken out in procession during
" the sacrificial or homa kundam is
the Vahana (vehicle of the moola | altar) and the Kodi Stampam (flag
inta Mandapam is found in the ous and musical programmes are
the gate representing the feet and ls - the prakarams along which the
ԹՈՈS.
at one should cleanse oneself both rst step to cleanse the mind, the outwardly - having a bath, Wearing hen walking to the temple.

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Temples and Sacred Worship
One enters the temple carrying Coconut, camphor and silk, throug kingly tower, the symbol of the Co could see it from afar - a constant breaks the Coconut here, an act sig 'I' and 'Mine. Since the ego acts as of God, he is expected to leave be problems." He circumambulates al prakaaras or veethyS.
Each temple has generally thre the three bodies, namely, the gi temples have five pathways repre body namely, anna, praana, mana, vi
Circumambulating the temple i to as Pradakshina. While going rc discarded one by one, concentrat Name or singing the hymns of the l the entrance along the pathways t sanctorum, has its parallel in the p the senses away from the materia
Having gone round, generally after it, the devotee comes t Kodistambam (flag staff)," the B the Vahanam (vehicle) are placed. flag staff and a flag made of wooc base to the top. The flag points t and the whole represents the philc Paasam (Bondage). At the flag surrendering mentally his ego and altar. The idea of Surrendering iss during the puja when he places a ba altar then pushes it out, washes it,

39
a tray of fruits, flowers, incense, the Rajagopuram which is the smos. It is built tall so that one reminder of God. The devotee nifying the breaking of the ego, an obstruction to the realization hind his ego and all his worldly ong the pathway known as the
2 pathways and these represent OSS, Subtle and Causal. Some senting the five sheaths of the jnaana and ananda maya kOshaS.
S another ritual. This is referred )und, the worldly thoughts are ing on God, singing His Sacred irumurai. This physical trip from o the hall adjoining the sanctum Syche, namely the drawing in of | World.
twice before the puja and once o the mandapam where the lipeedam (sacrificial altar) and The Kodistambam consits of a and a cloth entwined from the pwards the Sanctum Sanctorum Sophy of Pati (God), Pasu (Soul) staff, the devotee prostrates lower instincts at the Sacrificial ymbolically shown by the priest II of Cooked rice on the sacrificial places flowers and finally waves

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40
the lighted camphor. This repre: aside, washed out and in its p looks at the entwining rope of (bondage) - aanavam, kanmam released from the influence of
Sacrificial altar is the vehicle of Sivan Temple for example repres union with God. The devotee \
like the Nandi SO that his ultimi
|t iS behind the KOdiStamba
namaskaaram before he leaves. is beautifully depicted in this e
THE DIFFERENTANGAMS (PART
The Moolasthaanam is the and the moola murti is the vigi Deity of the temple. This image room. Scientists speak of the size of the image and the capac relationship is important becau to the Sound of the Pranava m
Scientific research shows that if
built the air molecules vibrate
Sound. The Sanctum Sanctorum image on the pedesta as an ei receivers and the air inside as a
In the temple, a curtain whi in man, is drawn across the do before the puja. With the ring devotees are called to prayer, t deepaaraadhanai (the showing revealed helping them to com

Remembering Hindu Traditions
Sents the ego in man being pushed lace, flowers offered. The devotee the flag which symbolises Paasam and maayai - and prays that he be these three bondages. Next to the the moola murti.”* The Nandi in a ents the Soul (Pasu) that had sought Nishes and prays that he be gifted ate goal is realized.
am that the devotee does the final The Concept of Pati, Pasu, Paasam ntire set up.
S) OF THE TEMPLE
Sanctum Sanctorum or garba graha raham (the image) of the presiding is Concealed in the darkness of the specific relationship between the city of the sanctum sanctorum. This Se the air Column inside resonates antram "OM' as the priests chant. the sanctum sanctorum is correctly to the maximum producing intense thus acts as a volume resonator, the nergy reservoir, the worshippers as medium for the transfer of energy.
ch represents the veil of ignorance i or-way of the Sanctum Sanctorum ing of the temple bells, when the he curtain is drawn aside and with
of lighted camphor), the Deity is mune with God. The image in the

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Temples and Sacred Worship
Sanctum sanctorum represents til man's heart reminding him of th heart, of each individual. It is fo Sanctorum is kept dark with a la The light represents the lamp of which should be kept burning all Soul, the Atmajyoti in every bein away all the layers of ignorance t the many births man has had a Eternal Bliss. "Tamasoma jyotir knowledge, lead us from darkne prayer of the Vedic rishis. The lar for abiding knowledge.
Saint Appar sings a beautiful p home of the body the residing Goc of ignorance. Using the wick of kn lit and Siva, will be perceived,
“ Udambenu manai y
Kadambamaa kaalai
The lighting of lamps in the t thus a very significant and sacred
TRADITIONAL CEREMONIES
The puja is a simple offering C a spirit of self sacrifice. This is ar ageless desire to be one with God. in the spiritual path namely, ch maargas, each leading to the ot Tirumular describes the four stag

41
he Atmalingam in the cavern of e Truth that God dwells in the r this reason that the Sanctum mp burning both day and night. knowledge in the human being, the time. This is the light of the g. The light of knowledge drives hat have been acCumulated Over hd leads him on to the light of gamaya,' through the light of SS unto light," was the earnest nps of light are thus invocations
salm wherein he says that in the d is not visible because of the veil owledge, the lamp of the mind is
akaththu ullame thakaliyaaka
haathai kalaladi kaanalaame.”*
ample and at the home shrine is act.
f adoration and Service to God in expression of the human Soul's There are four stages or maargas ariyai, kiriyai, yoga and jnaana her and finally to Moksha. Saint es in his Tirumantiram

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42
"Kiriya is worship of Yoga of the Formles Jnd and is the advan The adoration of the Exalted indeed it is.'
The chariyai and kiriyai maa advises one to, "Gently light t humbly clean the floor, sing God' perform abhishekam and th service, (1502) and, 'forget your you shall attain bliss." (1008) He Siva - life within Life and seekin external acts of investing the ima and to adore Siva with deep dev and adoration of Siva makes Hii
For the inner development maargas are important. The S through these paths and in the p past and learned to live fully in
The puja proper consists of or anointing, archanai or the ol Name and Mantras, aarati or wa or offering of specially prepared f The first five acts are performed accompaniment of naadaswarar blowing of conch shells while th attitude and finally pay their obei the family members perform th which Case one member does th
Pratishta is an invocation by presence of God in the image i

Remembering Hindu Traditions
Si Va in FOrm
S One Cedpath in fullness of time 2 loving heart is Chariya, (1448)
rgas are purificatory and Tirumular he lamp, gather fragrant flowers, spraise, count the rudraksha beads, e various other acts of temple worldly worries and meditate. Truly adds that jnaana is to be one with g that light within Life is yoga. The age with vibrant Spirituality is kiriyai (otion is chariyai. Constant worship m reside in the temple within.
of the embodied Soul these four aints and sages realised Moksha brocess unwound the karmas of the the present."
)ratishta or Consecration, abhisheka fering of flowers while reciting the ving of lighted camphor, prasaadam pod and namaskaaram or obeisance. in the temple by the priest to the music, drum beats of the thavil and e devotees look on, in a prayerful sance and leave. At the home shrine, le puja, individually or together in e puja while the others look on.
which the devotee feels the living in the Sanctum Sanctorum. He first

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Temples and Sacred Worship
invokes the Divine in his heart and mornings, Subrabaatham or Tirup which the Deity is awakened from are Sung for the purpose of waking from the slumber of ignorance.
Abhishekam Comes next. This is performed very early in the mornin anointing the image with panchaam and ghee while chanting Mantrasar first bathed with water and then a finally dressed up in silk, flowers, S
The abhisheka materials have b a rich negative ion after abhishek fix oxygen With ha emoglobin conductivity of the image also cha maintain the charge within the sa of the Mantras plus the productior in the Sanctum Sanctorum in vibrat is displaced during aarati and the The whole atmosphere is char mantrams and the singing of Teva
Next Comes the archanai, the incense and Mantras with the offerir the offering of oneself unto God - Offering of flowers in reality is the c to God. Then comes the deepaaraa. lighted camphor namely the panch and the worshipers inhale the rich sanctum sanctorum. Lighted camph of the ego and desires to ashes and personality by Divine illumination. V in the flame, the Jivaatman become

43
then worships the image. In the pallieluchchi hymns are Sung by His slumber. These songs that 3od, are in reality, our awakening
an important ceremony generally g. It is a sacred act of bathing or hirtham - milk, honey, fruit, Curd ld the Name of God. The image is nointed with each, washed and andal paste for archanai.
een tested and found to produce am. These ions are necessary to in the b|OOd. The electrical nges and repeated abhishekams nctum sanctorum. The chanting h of rich negative ions set the air ion with maximum energy which worshippers inhale the rich ions. ged with the chanting of the
a S.
adoration with flowerS, kumkum, ng of prasaadam. All these signifies "I am Thine, Thy will be done." ffering of one's love and devotion hanai or aarati, the act of waving laalaathi, which displaces the air negative ion accumulated in the or signifies first the burning down he total illumination of the human /hen all the desires are Consumed S One with the Paramaatman.

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AS the Mantras Casca de frO
flowers are showered on the i "Arohara' charged with devotic the halls of the temple. And W which is an act signifying absc glimpse of God within, with ( sanctum sanctorum for darsha falling symbolically at the feet (
Finally the priest brings dow camphor that was shown in Congregation Standing in the Sab out their hands towards the fla an act of homage and identifica
The abhisheka materials na | milk, young coconut, Curd etC sandal paste, flowers, kumkum of all the fruits that were used i devotees by the priest as prasa
Once the main puja is ov blessing which is a special type the Star under which he is born, fruits offered and aarati done.
Pujas are broadly classified or daily puja, Naimiththiya puja and Kaamiya puja or puja don example a yaagam for peace is a consists of six pujas which are with the waking up of God kno ending with the ritual of puttir puja. The other four are Kaali Saayaratcha puja and Irandaam

Remembering Hindu Traditions
m the Sanctum Sanctorum, as the mage, and, aarati done, the word on and piety reverberates through ith that Comes the namaskaaram, )lute Submission, as he catches a deepaaraadhanai lighting up the n, and the devotee prostrates by of the Supreme.
n the panchaalaathi with the lighted the Sanctum Sanctorum, to the ha Mandapam. The devotees stretch me and quickly touch their eyes in tion.
mely theertham (the Concoction of Jsed in the abhishekam), holy ash, and panchaamirtham (the mixture n the abhishekam) are given to the "dam.
er, the de votee seeks individual of archanai, where the name and is individually intoned, flowers and
into three", namely Niththiya puja or puja done on special occasions, for a specific reason (namely for Kaamiya puja). The Niththiya puja14 performed daily in temples starting wn as the Tiruvanandha puja' and g Him to sleep, the Arththasaama i sandhi puja, Uchchi kaala puja, kaala puja.

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Temples and Sacred Worship
The annual festival of each tem lasting for a number of days Culr festival. The beautifully attired utsa image in the Sanctum Sanctorum procession in a chariot, drawn by Himself coming out in His full regali Kathopanishad says (1.3.3.) that the the Indweller in the Body. He is ind and represents the various cosmic f - page 155)
In the Nagapooshani Amman temples in South India, floating fe chariot festival. Here the special i boat beautifully decorated and we signifying the Truth that God is the - Sail in the unchartered Sea of life.
Besides the annual festivals, th pujas in temples dedicated to Six Murugan. The more important pu Sivaraatri, Panguni Uttaram, Aani Ui (See pages – 56, 71, 110, 191). The Na in Amman temples (See page - 16 the presiding deity, Vinayaka Chat Skanda Shasti fast and puja become (See page - 183). Each one of thes and modes of abhishekam.
All the pujas conducted in the are accompanied by the naadaswa conch as befits a royal ceremony. their subjects, the Supreme One holds daily Court' so that the devo come with their offerings and pre

45
ple is a very Colourful ceremony hinating in the Ther or chariot va murti, representing the main , is brought out and taken in he devotees. This signifies God a to give His blessings to all. The Lord in the chariot is the Atman, eed the Indweller in all Creation orces at work. (See Mahotsavam
temple in Jaffna and in certain stivals are celebrated after the mage of the Deity is taken in a ell lit, in the temple tank or sea Helmsman of all beings who set
ere are special abhishekams and ya, Sakti, Vishnu, Ganesha and jas in Sivan temples are Maha taram and Maargali Tiruvaadirai. avaraatri Puja is a special OCCasion 5). In temples where Ganesha is uirthi puja is important and the important in Murugan temples. e pujas has its respective rituals
temple reflect regality and they ra music and the blowing of the Just as the kings hold Court for n His royal residence the ko-yil, Lees or rather the subjects could sent their 'petitions."

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46
All the Se sacred acts of w and devotion in the temples, lead man from the mundane WC a psychic being who from time adore, to praise and to worsh performs a sanctified act calle temple where the priest or puja in the home Shrine, where the daily. -
A deep significance is WOve acts of temple worship and thi place within oneself. As one Sac and goes deeper into himself an 'oice within. With the blaze of e drawn and the Reality enshri
The Temple is indeed an all through worship and prayer, t naturally look for the Eternal So
NOTES
i. Saint Pu Salaar demon Strate( Sincere devotee of God and h Him. He accomplished this de of his heart laying Stone up or Tradition has it that the Kac Kaanchipuram and the date fo the temples coincided. Both appeared in a dream to the K ceremonies at Pu Salaar's ten date there by showing the W but also that each one could The story goes on to Say tha

Remembering Hindu Traditions
Orship performed with deep faith home Shrines or within oneself, )rld to the lotus feet of God. Man is immemorial has been seeking to ip the Almighty at every Step. He d a puja. This is performed in the ari a S he is called, does the puja or family members perform the puja
n into the temple and the Sacred S is Symbolic of what should take crifices the ego, he purifies himself d is able to hear the Sweet guiding nlightenment, the veil of ignorance ned, the Atman, is realised.
tar raised to the Eternal Soul and he intuitive Light in the Soul will ul in the sacred edifice.
i this Truth in his life. He was a very is one desire was to build a temple for sire by building the temple in the cavern Stone with deep devotion and prayer. lava King had built a huge temple in r the consecration ceremonies for both
were devout devotees but God had ng Saying that He will be attending the ple and asked the king to change his Orld not only the importance of temples build the Sacred Shrine within himself. t the King was intrigued to know that

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Temples and Sacred Worship
Vi.
Some one else had also built construction. He Went to PuSala templethere. He met Pusalaar al had built was deep within him true devotee of God, fell at his
Scriptures are the written reco physical embodiment of Truth. map, chartered by God or by mankind to God through the experience. The Sat Guru is one Having been to the journey's en
உள்ளம் பெருங்கோயில் ஊனு வள்ளற் பிரானார்க்கு வாய்கொ தெள்ளத்தெறிவார்க்குச் சீவன் 3 கள்ளப் புலனைந்தும் காளா ம6
இந்த உடல் ஓர் ஆலயம். அவ் நுழைவாயில் போன்றது நம் வா - கருவறை அந்த மூலஸ்தானத் - சீவன் என்னும் உயிர். அந்தத ஐந்து திரிகளைக்கொண்ட வி வெளியிலுள்ள கற்கோயிலை ப உங்கள் உடல் ஆலயத்தினுள்ே உள்ளொளியைக் காணுக." எடுத்துப்பாடியுள்ளார்.
நாடு நகரமும் நற்றிருக் கோயி தேடித் திரிந்து சிவபெரு மான் பாடுமின் பாடிப் பணிமின் பணிந் கூடிய நெஞச்சத்துக் கோயிலா
மாறிநின்று என்னுள் எழுபரஞ் சிவபெரு மானே திருப்பெருந்துை
Courtesy - Sri Senpaga Vinayaka - 1983.

47
a temple and wished to see this ar's village but did not see any new ld heard from him that the Temple he The King realising that here was a eet and asked for his blessings.
rd of Truth and the Sat Guru is the scriptures may be likened to a divine previous pathfinders and leading 2 trackless wilderness of earthly who has realised God within himself. d he can guide our own journey.
டம்பு ஆலயம்
புரவாசல்
சிவலிங்கங்
ணிைவிளக்கே
வாலயத்தின் முதல் கோபுரத்தின் கீழ் ாய் நம் உள்ளம் தான் மூலஸ்தானம் தில் வழிபடு தெய்வமாக சிவலிங்கம் த் தெய்வச் சிலையருகே ஒளிமயமான ளக்கே நம் புலன்கள். "ஆகவே >ட்டும் சுற்றிக்கொண்டு கும்பிடாமல், ள உள்ளகருவறையில் வீற்றிருக்கும்
என்று இராமலிங்க சுவாமிகள்
லுந்
எனறு
தபின் ப்க் கொள்வனே
சோதி; றயுறை சிவனே
Temple - Maha Kumbabishega Malar

Page 71
48
vii.
Viii.
Xi.
хіі.
The hard Shell of the COCOnu represents the Soul-the Atman the ego is removed.
The flag staff is made of Wood the Brahma paakam; next is the paakam which is Octagonal. sthambam, the pedestal and fi this is that even though knowle Subdued as jnaana becomes one is expected to Surrender Soul is purified.
Each deity has a vehicle name the Simha or Lion is Parvati's, Ganesha's, the Peacock is Mur
உடம்பெனு மனையகத்து உள்: It is also said that the four CC oil lamp, namely the lamp itse analogous to the four fundam artha, kaama and moksha. T the wick produces light just
and used for good purpose God's blessings leading one t
Naminandhi Adigal was a devot the temple lamps. On one OCC the temple at Tiruvaroor and h for ghee, to the consternation had asked his neighbours who him by saying, "To Siva, who has if you wish to light the lamps burnt brilliantly. Naminandhi's profound faith in God and C. accomplished the impossible.
Saint Appar in one instance e and says - "if you want to get temples before dawn, clear the

Remembering Hindu Traditions
t represents the ego and the kernal . The Atman can be realized only when
and has a square shaped base called Vishnupaakam followed by the Rudra Then comes the stem or Thuvaja nally the flag. The philosophy behind dge and ego are together, the ego gets predominant,. At the sacrificial altar all beastly qualities in order that the
ly the Nandi or Bull is Siva's vehicle, the Garuda is Vishnu's; the Mouse is ugan's etc.
ளமே தகளியாக )mponents of the vilakku that is the alf, the oil, the wick and the light are ental objects of Hindu life – dharma, he lamp filled with oil absorbed by as wealth acquired by right means S brings about true happiness and "O MokSha.
ee whose form of worship was lighting asion he wished to light the lamps in e did so with God's grace using water of the Jains. The story reads that he were Jains for ghee but they scoffed at fire in His hand, lamps are Superficial; use water." He did so and the lamps life was a striking demonstration of Dmplete resignation to His will - he
mphasises the importance of service rid of agitation and enjoy peace, visit precincts, gather flowers, string them

Page 72
Temples and Sacred Worship
into garlands and adorn the De
peace.
நிலைபெறுமா றெண்ணுதியே நெ நித்தலும் எம்பிரானுடைய கோயி புலர்வதன் முன்னலகிட்டு மெழுக் பூமாலை புனைந்தேத்திப் புகழ்ந்து தலையினாற் கும்மிட்டு கூத்துமா சங்கரா சய போற்றி போற்றி என அலைபுனல் சேர் செஞ்சடை எம் ஆரூரா வென்றென் றேயலறா நி
xiii. The panchaamirtham is symbol
xiv.
namely manas (mind), budhi, mind), a hankaara (ego) and hi the ritual we should also ment mind.
நித்திய, நைமித்திய, காமிய பூை பூசை, உச்சிக் காலப் பூசை, சாய அர்த்த சாமப் பூசை.

49
ity, feast your eyes on it and derive
நஞ்சே நீவா ல் புக்குப் குமிட்டுப் து பாடித்
L93
ர்றும் மாதி என்றும் ல்லே.
ic of five internal faculties in man, (intelligence), chitta (sub conscious ridaya (emotion). While performing ally perform them and discipline the
சகள்திருவனந்த பூசை, காலை சந்திப் ரட்சப் பூசை, இரண்டாங் காலப் பூசை,

Page 73
RELIGIG
Preparations for Ponga
dawn, man feels an infusion rose Streaks of Sunrise with it Seems to sift down from the being sprinkled with some di
 

)US SIGNIFICANCE OF
THA PONGAL
As the Sun makes its Overtures in the East, dispelling the nestling darkness of night, Thai Pongal Ο r Makara Sankaraanti da WinS around the 14th or 15th of January each year. It exerts an for indescriba ble Sense of | hope and wonder in mankind. At that hour of of delight at the beauty of the pale s mystical veil-like fine powder which heavens, as though the firmament is vine elixir.

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Religious Significance of Thai Pongal
Man is imbued with a sense of
" "Thai piranthaal vali pir dawns, times will be propitious, is thrill human kind with its hidden believe that these possibilities will 1 Man lives in the hope of achieving only Connotes this but also conveys to unity and brotherhood, for a better
draws near.
There is no other festiva | a S ir farmer who shares his happiness the Sun enters the hOu Se Of Ma northerly course in heaven called offers the first fruits of his harvest the form of rain and Sunshine, implements, gave him a bountiful referred to as "Ulavar Naal", the d that from Vedic times, Celebratic have been associated with the ad the apparent movement of the S. gloomy weather generally accom months of November and DeCem and a poet describes:
"Thai magalin pudhukkol Aadha Vanai namaskarithth
'when the month of Thai dawn we raise our hands in worship to t
The cycle of life and renewal i distinctly implanted in nature, in There comes the change of Seaso another of harvesting. And Thai Po harvest Season with the onset of b

51
2ager expectancy as Thai Pongal akkum,' when the month of Thai a saying that has the power to possibilities and who hopefully ranslate themselves into reality. something more and Pongal not humanity the message of peace,
tOn OrrOW.
nportant as Thai Pongal to the with nature. On this day when karam or Capricorn, taking a | the Uttaraayana, the farmer as thanks-giving to Him who, in and and manure, animals and harvest. Hence this day is also ay for the Farmer. It is believed }ns and religious observances vent of the seasons marked by un. After a period of dark and panied by hardship during the ber, the earth begins to smile
am pankajam pol malarkaiyile u kaikoopi pongiduvom,"
S and blooms out like the lotus, he Sun and prepare the Pongal.'
s determined by the Sun and is luencing even man's thoughtS. nS - the season of Sowing and ngal marks the beginning of the right and Sunny Weather.

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52
In ancient times this day marke ” ...................................................... palaa. Tamilar vaalvil puththac Pongal nannaal,"
'for thousand years with the d Thai in the New Year COmes PO
Prior to Pongal is the moi importance to the Hindus. Thi Special rituals are performed morning at the main entrance to prepared for Ganesh, who is inv home through out this month Pillaiyar. In the villages, before applied in thick Swirls on this S draws the traditional kolam." In tiny Symbol of Pillaiyar made ou Conicular shape decorated with a and on Thai Pongal day or the ( Pillaiyar Pongal is done, off immersed in the river or sea.
The holy day of Thai Pongal c as it is variously called, marks th the beginning of the harvest agricultural communities offere( to invoke its blessings and to religiously. The farmers work Sundown for Several months tak long season of rain during which ripen the heads of grain. The far the abundance of the harvest cooking the first sheaf of grain in a spirit of gratitude, marks l

Remembering Hindu Traditions
d Pongal, says a poet: yirathu aandai andu thaj muda/ naal
awn of the first day in the month of ngal in the lives of the Tamils."
nth of Maargali which is of great ough out the period of Maargali,
daily in all Hindu homes. Every the house, the threshold is specially toked to protect the inmates of the and He is referred to as Maargali Sunrise, a layer of fresh cowdung is pot and the mistress of the home the centre of the kolam is placed a it of fresh cowdung or turmeric in a a strand of grass. These are Collected day after that, a special pongal, the erings made and then they are
rThaith Thirunaal or Thaith Thingal, e end of the month of Maargali and
Season. The farmers in ancient d newly harvested grains to the Sun this day these rituals are followed
hard in the fields from dawn to cing care of their crop and after the n the grain grows, the Sunshines to mers' hearts leap with joy on Seeing and following this, the ritual of and the offering of that cooked rice hai Pongal. In those communities,

Page 76
Religious Significance of Thai Pongal
the harvesting of the farmer's food for it ensured survival of his tribe.
Pongal occurs at a time when farmers are brimful after a bountil year, Nature in all its verdant glory r the people. Harvest time is also a t and plan future triumphs, an ( preparation. The end of a season's t( farming community makes an ideal time of thanks-giving is offered to and to the draught animals for havi bountiful. Mother Earth is also Clea new in the agricultural cycle, for the when the earth wakes up to a nev November and December.
Pongalor Sweetened milk rice is grain, in a new clay pot placed on th inner courtyard or garden of the hou encircled with a kolam which Sanctif the strands of grass, ginger and Saffron leaves a || If a entwined into a string and A tied round the neck of the pot with mango leaves hanging from this string. This symbolizes auspiciousness and prosperity. The pot is filled with milk and placed on the hearth by the head of the household assisted by his wife. It is said that when the milk boils and spills
 

53
grain was an important event,
the barns and granaries of the ul harvest. At this time of the nirrors the happiness and joy of ime to consider past successes )ccasion for evaluation and Di | Which has involved the entire break before beginning again, a the Sun, to one's fellow beings ing helped to make the harvest hed after the harvest and made time of harvest is also the time V life after the Cold months of
Cooked with the newly harvested he newly prepared hearth in the Se or in the fields. The hearth is ies it. The pot is decorated with
The Pongal Pot

Page 77
54
over a particular side, that would b be for the family – for example ti lucky. When the milk boils, the grains, circles the pot three times milk amidst the dinoffire Crackers. rituals and the family offers the Po sugar cane, etc from the fields O singing, "Siva Suryaaya Siva Surya
The farmers on the following pongal for the cattle, the draught
Maattu Pongal
animals with garlands, kumkum prepared followed by worship ar offered to the animals.
Pongal originated as a harves but today the rituals of lighting pot on the fire, adding the newly the Cooked rice, all form the ritua the Sandhyopaasana" on Ponga merely a method of venerating environment and nature on Wh
existence. The ancient Hindus rei needed man's care and through care of his surroundings and at life and find peace and harmony
 

Remembering Hindu Traditions
be a reflection of what the year would O spill over to the East is said to be nouseholder takes a handful of rice and drops the grain into the boiling The wife then Completes the cooking ngal together with the fruits, flowers, ir garden as prasaadam to the Sun, aya Nama OM”
g day celebrate Maattu Pongal, the tanimals which helped in ploughing the fields, providing the milk and helping to draw the carts through the year. Man shows his gratitude to the animals by cleaning the cowshed, Smearing a layer of fresh Cowdung on which the kolam is drawn, bathing and adorning the , sandal paste etc. Pongal is next nd thanks-giving. The pongal is then
st festival heralding the new season the hearth, placing of the pongalharvested grain and finally offering alistic aspect of the morning prayer, day. This form of worship is not g the Sun but also venerating the ich man is dependent for his very alized that nature and environment
these rituals he was able to take the same time develop his spiritual
V.

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Religious Significance of Thai Pongal
May the festivities of Thai Pongal prosperity, knowledge and peace dis as we Cook the pongal and raise our ha
NOTES
i. உழவர் நாள்
i. தை மகளின் புதுக்கோலம் பங்கஜம் ஆதவனை நமஸ்கரித்து கை கூப்பி
iii. .............. பல்லாயிரத்தாண்டாயதமிழ
நாளபொங்கல் நன்னாள்.
iv. The kolam is an ancient Hindu i daughter. It is a design drawn o traditional patterns consist of dot to form the pattern. On compl sanctifying the area on which it i
V. In olden days these effigies are c( and after the Pillaiyar Pongal im temple tank.
vi. Sandhyopaasana is derived from
of night and morning, forenoon a Such times are said to be auspici
There is a deep spiritual significa harbinger of life and vitality, light morning of the world, sang the \ aspects of Nature suffusing the venerating them as God. The Sun life asking for nothing in return. N and making man's life easier. M Contributions to make. When he i caring he becomes purer, happ Conflicts of Selfishness. Hinduism of service and sacrifice - the giving has been gained from life. And C reflects man's real gratitude to Mo

55
usher in joy and cheer, hope and pelling the darkness of ignorance ndsin worshipto Surya Bhagawan.
போல் மலர்கையிலே பொங்கிடுவோம்
ர் வாழ்வில் புத்தாண்டு தை முதல்
art handed down from mother to n the floor with rice flour and the s, a series of them guiding the artist etion it is a beautiful work of art S drawn.
ollected in a specially made toy cart hmersed in the sea, river, pond or
he word Sandhi - the meeting point nd twelve noon and dusk and night. ous and peaceful.
nce in the worship of the Sun, the and warmth. The Vedic Rishis, in the 'edic hymns in praise of the various m with deep inner meanings and is described as the Giver of light and Mother Nature is continuously giving an too has his part to play and his engaged in these acts of giving and er and selfless, escaping from the looks upon life as a continuous act back of one's best in return for what f the festivals, it is Thai Pongal that :her Nature for the bountiful harvest.

Page 79
dispute arOSe between Brał Preserver, of the Universe as
 

MAA SVARAAR
- Its significance
The great night Consecrated to Sivais Maha Sivaraatri. This Sivaraatri
Or Sivacaturdasi vrata as it is also known, is the important fast which falls on amavasai, the night of the fourteenth day of the dark fortnight in Maasi.
It was on this night that Siva revealed Himself as the lingam in a olumn of light in Tiruvanaamalai to dispel all doubts as to who is the Almighty God. Tradition has it that a lma the Creator, and Vishnu the to who is the greater of the two -

Page 80
Maha Sivaraatri - Its Significance
was it the one who created or argument was solved by the Air Himself as a huge column of Light r limitless heights of this universe S, the Summit; who ever Could find th of the two.' Brahma took the form Seek the Summit, while Vishnu burrowed downwards to seek th Seeking with pride and arrogance th to as having neither a beginning no ilaa arum perum jyothi." And they this effulgence as the Sivalingam a
Saint Appar refers to this inci here,' appeared in the form of th Brahma as,
Ingutren andru lingaththe Pongu Senchadai punniyan
and goes on to speak of the Sivali
“Sokka na in tha Sude roli van
//iij
VOI) / O I).
And continues with deep devotio
"I sought Him whom Vishnu ar found Him in my very being."
This merely shows that the pr as depicted by Brahma and Vish the Realization of the Absolute.

57
he one who preserved. This nighty Siva, vho manifested sing from a bottomless base to lying, 'Seek the beginning and 2 one end would be the greater of a Swan and flew upwards to Ook the form of a boar and e beginning. They were both at great Light which is referred an end - "Aathiyum anthamum failed. Siva appeared through ind granted them Illumination.
dent where Siva saying, 'I am elingam between Vishnu and
th Ondrinaan noorthiye,"
ngam a S,
nan ulaka moorthy oli nira
h Saying,
d Brahma sought in vain and 1
de of learning and possessions u respectively, are inimical to

Page 81
58
THE L.
T
Hims
Sivali
form
is dis phen
AV
Sign, and (
expre
ret Ur being Sivaagamas give the etymolc existents get absorbed in it a existents evolve from it at th
Vivhooti Abhishekam
The concept of the lingam Indus Valley Culture and du beautifully incorporated transcendentalism, the Infir symbol.
God in reality is formless, Lingotbhava form is symbolic explaining the transcendental because it has the oval shap neither head no limbs. The v Something which has neithe pervading formless Siva as s undying Soul, residing in th Indweller, the Atmalingam dee and All-pervasive. By the very have any form. Hence He is fi bless us mortals.
 

Remembering Hindu Traditions
INGAM
he lingam from which Siva revealed elf on Maha Sivaraatri, is the ingam - the perfect symbol of the ess all pervading Divine spirit which cernible in all the operations of the omenal universe. "The lingam is 'a 'an image' of the rhythmic creation destruction of the universe which esses itself in forms and periodically ns to its primal preformal unity before g reborn,' describes Eliade.v. The ogical meaning of lingam as, "All the it the time of destruction and all the
e time of Creation."
as known to us, came down from the ring the Vedic age this concept was as the symbolic expression of hte being rendered in the formless
but yet all forms are His forms. The of both His formlessness and form, essence of God. It is symbolic of form, )e, and it is formless because it has sery conception of a lingam denotes r a beginning nor an end. The Alleen in the lingam is the ever pure e Chamber of the heart. He is the 'p within each one. He is Omnipresent nature of these qualities, He cannot ormless, but takes a form in order to

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Maha Sivaraatri - lts Significance
Siva is the pure, changeless, a Cannot be seen but He can be realise fasts, meditation and naamasmar, Ashtakam reverentially sings - "I al lingam, which is adored by Brahma, which is praised by pure and holy S cycle of births and deaths,
“Brahma muralari Sura arirChith Nirmala bhala Shita Shobitha lin Janmaja dhukka vinaashaka li Thathpranayaami Sadhasiva li
The lingam is the symbol of w observances are Connected to it.
THE STORY OFA HUNTER
Legend has linked the story of The hunter who had lost his way decided that he would climb a tre night for fear of beasts. He had n keep awake he kept plucking and tree which happened to be a Vilva and dew drops fell on a lingam ul hunter had performed both abhi drops and vilva leaves! This incide Maha Sivaraatri and the hunter d the all night vigil and the worship
In the Shanti Parva of the Mah bed of arrows, refers to this inc discourse on Dharma, to all his battlefield, as the Sivara atri fa observing. Chitrabaanu is said to

59
ttributeless consciousness. He din the heart through devotion, na. Adi Shankara in the Linga Nays bow before that Sadasiva Vishnu and the other Suras, and peeches and which destroys the
a lingam
gam
1gат ngam.”
orship on Sivaraatri and all the
a hunter With Maha Sivaraatri. / on his return journey home, e and remain there during the ot eaten the whole day and to throwing down leaves from the tree. It is said that these leaves nder the tree. Unknowingly the hekam and archanai with dew it is said to have taken place on uly blessed, for he had fulfilled of the Sivalingam.
bharata, Bhishma resting on his dent during the course of his relatives on the Kurukshetra it that King Chitra baan u was have been the hunter who had

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60
unconsciously observed the birth and was now Consciou
The night of the fourtet significant because it is the A moon dwell together. In the Connote Paramaatman and vigilance, prayer and medit dedicated to Siva, man Shoul world and thereby attain Or
The Sivaraatri fast is one the fasts and observances ( whole day and engages hims is all important in this fast; til the darkness of the world of: devotee passes from darknes
THE SI VARATRI PUJA
Lingam with Vilva Leave
Him. He is thus propitiated b
Abhishekam Consists of milk, curd, ghee for the firs
 
 

Remembering Hindu Traditions
Maha Sivaraatri fast in his previous sly observing it.
2nth day of the dark fortnight is also maavaasai night when the Sun and the spiritual sense, the Sun and the moon Jivaatman respectively. Through fast, ation on this great amaavaasai night d free himself from the shackles of the eness with the Almighty.
of the more austere and rigorous of all of the Hindus. The devotee fasts the elf in worship of God. The vigil at night he night is stressed because it signifies senses and through fast and prayer the SS to Light; from night to day.
The Maha Sivaraatri pujaS Con Sist Of a bhishekams, arChanais and naama smara nam, performed in the four watches or yaamas of the night from dusk to dawn. Siva is considered to be "Tejo-maya' always 'boiling" with the fire of S tapas. Hence 'abhisheka priyah Sivah' is said of y abhishekam.
|nointing the deity with materials like t yaama, five varieties of fruits, the

Page 84
Maha Sivaraatri - lts Significance
panchaamirtam for the second y, and perfumed water for the last y ghee are symbolic of the five int Jiva, namely, manas (mind), budd mind), a hankaara (ego) and hrid abhishekam, the devotee should g the five faculties observe interna
It is interesting to note that ghee, Sandal-paste, honey, frt abhishekam of the lingam or any to produce a rich negative ion ( Repeated abhishekams create an deity and this energy plus the r devotees during a rati with camphic sanctorum is dispelled into the h
Abhishekams are followed b lotus, thulasi, vilva and na ndiyav Of these the Sacred wilva is the m of the offerings on Maha Siva Sivaarpanam,' tell us that even this Siva puja and if offered with sufficient to ward off "trijanmap
Of the a bhishekams and pu and puja are the most important Lingotbhava murti which is insta of the Sanctum Sanctorum in veneration at the midnight yaama as emerging out of the lingam wi bottom half of the legs cut off. Th while a Swan in flight at the top C the earth at the bottom, are als where Brahma and Vishnu took t

61
ama, honey for the third yaama aama. Milk, honey, fruit, curd and ernal fa Culties which Sustain the ni (intellect), chitta (sub-conscious aya (emotion). Through external radually turn inwards and through
abhishekam.
materials like water, milk, Curd, lits, perfumed water used for deity, have been tested and found Oncentration after abhishekam. electrical charge in the lingam or negative ions are inhaled by the or when the air within the Sanctum all. (See page 28).
y archanai, the floral offerings of atta respectively at each yaama. host important and most effective raatri. The words, 'eka vilvam a single vilva leaf is sufficient for a full heart and a devoted mind is aapam," the sins of three births.
as, the Lingotbhava abhishekam aspect of the Sivaraatri puja. The led in the niche in the Outer wall
Sivan Temple, is the object of The Lingotbhava murtis depicted h the top half of the head and the axe and the deer are seen carved f the lingam and a boar burrowing ) depicted. This depicts the story e forms of Swan and boar, to look

Page 85
62
for the summit and the base the Holy Trinity in the Lingott Brahma, Vishnu and Siva, the and destroyer all in one; this one, Full and All-pervading. " is one but forms are many," i.
AS One Watches these appears to grow upward and C could be attributed to the S effect through subtle mould
The Lingotbhava puja is f( last yaama, the slender Stre, disappears from darkness b This is symbolic of the illum Where the Jivaatman the moc Sun, on this Amaavaasai thit|
We See that Sivaraatri is imposed on the mind; the a bhishekams and archanais
a bhishekams and archanais which is done with pure love observances of fasts and puj purpose in life. The human b his karma, fulfil his destiny a understands the Divinity with God, for his mind melts in th
CONCLUSION
Thus when one analyses
the observance of Sivaraatri
Constant Saadhana for God rea

Remembering Hindu Traditions
of the Column of Light. The doctrine of phava murti is the rare Combination of e Conception of the creator, preserver clearly shows the tatvam that God is Ekam Sat vipra bahuda vadanti,” Truth S the Upanishadic Saying.
Ceremonies, the Lingotbhava murti ownward - a strange experience which kill of the artist who sculptured this ings.'"
pllowed by the last yaama puja. At this ak of the first moon in its last phase y joining the resplendent rising Sun. hination, the Moksha one achieves - on, merges with the Paramaatman the
ԴI.
a perfect fast. Constant vigilance is re has to be a puja, consisting of every three hours. These external lead one on to internal abhishekam and bhakti to the Atma lingam. By the as, man is awakened to the Supreme eing has his life on earth to work out and through protracted Saadhana, he in him. He is then, truly in tune with e Cosmic mind.
the arduous fast, one could say that is a fore-runner of one's intense and
alisation. Man's whole life on this earth

Page 86
Maha Sivaraatri - Its Significance
could be likened to the raatri. By ol the worldly life in which one tends to realise the dangers of getting unc the real purpose of his life in thi happiness in external objects, th Repeating God's name, and t performing abhishekams and ar beautiful form in the mind, is in devotee.
May all the aspiring Souls in t order that they may understan significance of this grand Sivaraat reach their ultimate goal.
NOTES
i. ஆதியும் அந்தமும் இல்லா அரு
the first line of the Tiruvemb Manikkavasagar.
ii. செங்க ணானும் பிரமனுந் தம்மு எங்குந் தேடி திரிந்தவர் காண்கி இங்குற்றேனென்றி லிங்கத்தே ( பொங்கு செஞ்கடைப் புண்ணிய
iii. சொக்கணைந்த சுடரொளி வண்:
iV. திருமாலொடு நான்முகனும் தேட என்னுள்ளே தேடிக் கண்டு கொ
V. This could be compared to the spoken of in Geography Col everything lies dormant at th preformal form which comes

63
)Serving vigil during this raatri of
to get enmeshed, man is made July involved and thereby forgets s world. Instead of looking for ese fasts help to look in Ward. ne Panchaak Shara mantram, Chana is with the vision of His deed a purifying effect on any
he world be divinely inspired in d the spiritual lesson and the i fast thereby enabling them to
ம் பெருஞ்சோதி aavai hymns Sung by Saint
லர் தோன்றினான் மூர்த்தியே"
ணன் உலக மூர்த்தி ஒளிநிற வண்ணன்.
}த் தேடொண்ணாத் தேவனை ண்டேன்."
glacial ages, the four periods that is responding to the yugas when e end of a yuga – the primal
back to life and the whole is reborn.

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64
Vi.
vii.
viii.
Subrabheda agama 33:1 ||
To the Vedic rishi, the fo that they used the Smoot Craftsmen as the Symbol Supported by the form O germ, the egg of the univ is the universe itself an the process by which the and Serpent represent t the macrocosm and the
The inner spiritual signif this simple story. The hur the embodied Soul. Th cease le SS quest after
frustrated by failures a through material enjoym from worldly pursuits; h up to find that he is eng ignorance. Through fearh he diligently keeps vigila worship of Siva. This vig necessary if one is to generally clouded by ignC is upavaasa on this day. the outward Sense but
God in the eSoteriC Sense urge of hunger and eng verbally and mentally, Spirituality. In the night O within and the raatri oft turns towards God throu remind himself of the kn
Zimmer a German art Cr seeing the Lingotbhavar his theory is based on expanding form created

Remembering Hindu Traditions
5-2a
ormless is the lingam and tradition has it h egg shaped Stones untouched by human of worship and placed them under trees if a serpent. The Stone symbolises the first erse, the tree with its branches and leaves d the serpent symbolises re-incarnation, embodied Soul evolves. The lingam, tree he birth and evolution of the Universe in
embodied SOul in the miCrOCOSm.
icance of the fast could be gleaned from hter of this sacred episode, is the Atman or he individual goes out hunting, on his Worldly pleasures. He gets tired and nd hardships to gain eternal happiness ents. He falls asleep, with-drawing himself e fasts, giving up materialism and wakes gulfed by the forest of darkness, namely he climbs the tree of Jnaana-sthaana where through the night performing perpetual gilance over oneself and one's senses is )e alive to one's inner Reality which is )rance. The devotee observes the fast that This is abstaining from food, fasting in turning inward and mentally living near ... When one consciously controls the basic ages in prayer and worship - physically, one tends to move up the ladder of if ignorance, man does not see the Atman his great fast reminds him of this veil. He gh repeated prayers and exhortations to owledge that God is the only Reality.
itique refers to an experience he felt on moorthy at Musee Guiment in Paris, and the phenomenon of the growing and by the artist.

Page 88
VV were at Haridwar c milling pilgrims. It was W. of spirituality, that we sat waters of Mother Ganga Kumbha Mela. The words, “ shubba swagatam Gange, we have come to you foi came floating across the ashram as the Swami pe Ganga.
The ancient Hindushastras Spe the sins one may have collected du one's sins inwardly has its outwa waters of rivers, temple tanks or the asterism Magha, the time is

MAASI MAGHAM
- The Sacred Bath
imidst all the bustle of the ith an unbelievable feeling in silent joy as the cooling caressed our feet at the Swagatam. Sharanagatam, ” Hail, hail O holy Ganga — refuge -saranaagatam, waters from the Haridwar rformed aarati to Mother
ak of many Ways of Washing away ing his sojourn on earth. Washing rd expression as bathing in holy ea. In the month of Maasi, under considered very auspicious for

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66
Aarati to Mother Ga
moon day in the asterism Magh or the Kumbha Mela in the m with great reverence in K (Allaha bad), Ujjain, Nasik
Mutthumari Amman Temple
Shrines, sacred tanks an energy where a sincere devc God. This is due to the Sp invested in these centres by devotees flocking there wit year out, day in and day vibrations are felt; more SC there are rare conjunctions ( when Maasi Magham occurs.
In India, especially in celebrated with deep sanct un paralle in merit. Legend h Magham to the Shrine of Kur ice of the glacial age melted next cycle of creation were vessel of Ambrosia. This pot
 

Remembering Hindu Traditions
bath ing in sa Cred WaterS and worship ing God. Once every twelve years, a rare and auspicious time occurs when Jupiter is in the Wri Shaba
raashi and at the Same time, the Sun "nga occupies the Mesha
raashi On a full a. This marks the Maha Magha festival nonth of Maasi. This day is observed umbha konam, Haridwar, Sangam in India and in Sri Lanka, at the in Matale.
drivers are all centres of spiritual otee feels the invisible presence of iritual vibrations that have been
the spiritual current of millions of h faith and devotion, year in and out. On normal days itself these On certain periods of time when of planets as in the month of Maasi
Kumbha konam, Maha Magham is ity and is considered unique and as linked an un usual Story of Maha nbhakonam. It is said that when the during the Pralaya, the seeds of the preserved in an Amrita Kalasa, the was closed and sealed and was said

Page 90
Maasi Magham - The Sacred Bath
to have floated for a long time on finally when the waters Subsidec rest in a tilted (konam) position at Shrine of Kumbhakonam. The Se flowed out into a pool, the Amrit temple. And it is to this sacred tar flock each year, more so once in
holy waters, fast, worship and med
"The real Maasi Magham is in: the story of the Amrita Kalasa floati as taking place within each perSon. the Amrita Kalasa and at the time kshetra of the heart, the inner hri Amritavaapi in the Anaahatha Ch Antaryaamin, rules there. With His - Kalasa is broken and one could dip
of immortality,' says Swami Sivana of this opportunity and take a dip it realm, the sanctified bath is throug water. This will help to break the 'c bonds of Samsaara and grant imm
It is understood that in ancient pilgrims flocked with faith and dev water, these Centres were converte Sages presiding over the discours householders and needed these S are said to have received with re settings are no more and the scene fast are still observed with piety an them vibrations of devotion and si of planets manifest a Divine energ of spirituality.

67
the waters of the Pralaya and , the pot (kumbha) came to a spot which is now the sacred a broke off and the nectar avaapi, the theertham of the |k that thousands of devotees twelve years, to bathe in the itate in the temple.
side you," says a Sage, tracing ng on the waters of the deluge
"The immortal Soul of man is
of birth it rests in the Sacred daya. This is symbolically, the akra. The Lord of your being Grace the string that binds the into the pool of water, the pool inda. One should avail oneself n the Sacred water. In the inner h meditation, in the inner holy cord of the Kalasa, namely the ortality.
days on such occasions, when otion to take a dip in the holy i into spiritual centres with the es. The pilgrims were mainly piritual guidelines which they verence. Today such spiritual
has changed but the bath and d the Surging crowds carry with birituality. The rare conjunction and help in the development

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68
A bath cleanses outwardly Consist of a bath in silence in th
Or rivers. After the bath and quietly performing japam, grad on the inner Maasi Magha bat
In Sri Lanka, in all Sivan Ter this day. In Matale, the Muthth of the final Mahotsavam whe Splendour accompanied by fou Deities. This pancha-ratha pav the verdant hills of Lanka empt Maasi Magha observances but the Plantation people of Sri La
THE KUMBHA MELA
- an unforgettable exp
Devotees take a dip in Ga
Sacred and auspicious, creatin
Tradition tells us that for been and Continues to be ob distant history while millions a traditions, seeking purification, opportunity to witness the gre
 

Remembering Hindu Traditions
and the Maasi Magham observances he sacred waters of the temple ponds Wearing washed garments one sits ually concentrating on Him reflecting h of purification.
mples special pujas are performed on humaari Amman Temple is the venue an Devi rides the chariot in all Her ir other chariots carrying the temple ani, is a magnificent Scene Set amidst hasising not the sacred bath as in the that of Devi, the presiding Deity of anka.
perience
The Kumbha Mela is
celebrated once in twelve years in Haridwar where the World's largest human gathering Convenes on the banks of the sacred Ganga. It is believed that when one
sees millions and
nga millions of devotees in one spot, it is very g spiritual vibrations.
over ten centuries this festival has served. However, its origins fade in nd millions of devotees reaffirm the prayers and Solace and get the rare atest Convocation of Hindus sages.

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Maasi Magham - The Sacred Bath
We had the precious opportur early days of a Kumbha Mela. AS du bathing ghats of Haridwar, Crowds of the sacred Ganga bringing ali millions and millions of Hindus tak for peace and salvation. This is pilgrimage.
And amidst all this bustle We days of the Mela, as the Cooling w our feet. The rays of the setting su the river filled us with the bound “ “Swagatam. Sharanagatam, shub O holy Ganga — we have Come to came floating over the waters performed aarati to Mother Gan brimming with the feeling of spirituality.
And as were watching it was in waves after waves. The poor, flocked from all parts of India and devotion were written on their fa the holy dip in spiritual fervour. sacred and holy for we realized th devotees steeped in deep devot were supported and sustained by in this pilgrimage and such power Despite the milling crowds, t everywhere!
We were swept off our moorin forward to the heavens as the SW
aarati.

69
ity to be at Haridwar during the sk settled down upon the bustling of people gathered on the banks fe Bharat's true Hindu spirit as ce a dip asking not for riches but
the e SS en Ce Of Kumbha Mela
sat in silent joy in the very early aters of Mother Ganga caressed n's light playing on the waters of less vision of Ganga The words, ba swagatam Gange," Hail hail you for refuge - Saranaagatam, from the ashram as the sage ga. The whole atmosphere was spirituality - an unbelievable
amazing to see devotees Coming the rich and the not so rich, all the world. Their deep fervor and ces as they mingled together in The vibrations that we felt were at there was magic in the milling ion. All these men and women the unwavering faith and belief of faith is unique and wonderful. here was sanctity and peace
gs and felt our Souls bei i Carried ami led the bhajans followed by

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7Ο
Kumbha Mela originates fr( and asuras churning the Ocea nectar of immortality. It is said at four sacred places - Haridwa It is to share in the blessings
ivers at each site on auspiciou
In the earlier days an import the Smriti — the Codes Of law i revealed scriptures as the Ved adjusted according to the chal conduct that govern the Hind changed and the getting toget and could do this.
We felt greatly benefitted time to gain a new approach to to move forward on our earth only a part, a fraction of the different samsaras where we a are and what we will next be.
May we take every opportu forward to our goal.

Remembering Hindu Traditions
bm the traditional story of the devas n to Collect the amrita, the divine that drops of this divine nectar fell Ir, Prayag (Sangam) Ujjain and Nasik. that devotees bathe in the Sacred is occasions in a twelve year cycle.
antaspect of the Mela was to review and Conduct. Unlike the Sruti - the as, Upanishads, the Smriti could be nging times. The codes of law and u society for example, need to be her of these learned leaders should
by this pilgrimage. It was for us a life, to purify and sanctify ourselves hly existence. This one existence is long journey that we take through re not aware of who and what We
nity to improve ourselves and move

Page 94
Observances of fasts, temp naamajapam, Service, caring for C Some of the more important prac Hindu. These practices though ge benefits, also lead one to a higher Spiritual achievement. In the mon Uttaram, it is said that Siva manife wedded Meenakshi, the daughter the Hindus an opportunity to deepening their religious fervour
THE PURANIC STORY
The Puranic story reads that th of his own and prayed for a chil

PANGUN UTARAM
ble worship, prayer, meditation, thers and sharing with them, are tices entrusted by tradition to a nerally undertaken for material
position in life, giving a sense of th of Panguni under the asterism Sting Himself as Kalyana Sundarar of the King of Madurai. This gives ast and rejoice, inspiring and
e King of Madurai had no children . He undertook a great fast and

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Meenakshi Kalyanam Marriage Ceremony
She was directed to go ba who came down on Panguni been recorded by Sage Par Tiruvilaiaadat Puranam a S:
"Sutru naan maraika,
Katra naan mukath thOn Muttra mangala naa, Patrinan patrivaarkke
This verse describes the the wedding hall amidst the ( the conch shells and in the pi by Brahma, the Lord in accord Cord round the neck of His B and clasped Her hand."
 

Remembering Hindu Traditions
performed a huge yaagam in the month of Adi under the asterism Puram and through the fire, Goddess Parvathy manifested as a baby girl. Since she came into the Pandyan family whose emblem was the fish and since she also had beautiful eyes, she was called Meenakshi. She grew up into a beautiful and erudite valiant princess who conquered many kingdoms and is said to have gone to Mount Kailash to challenge the Lord of Kailash. There when she saw Him She became completely subdued and totally feminine."
ack to Madurai by the Lord of Kailash, Uttaram to Wed her. This event has anjothi in his celebrated work, the
laarppa thurian changa menga
Velvich sadangu nool varaindha maatraal n saaththi muludhula keenral sengai
; ሥሥij
2 veedarul paramayogi.
wedding scene very eloquently - "In hanting of the four Vedas, blowing of esence of Agni in the homam kindled ance with the shaastrastied the nuptial ride the Virgin, yet the Mother of all,

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Panguni Uttaram
The poet goes on to describe til who as Sundara Pandyan took re resounding with the chanting of Ve emblem Of the bull beCame the Pand the snakes round His neck and body Prince and His tiger-skin loin cloth bec
The Hindus to this day follow Spiritually this ceremony where Siv union of the immobile Absolute Siv, Sakti. These represent the potentia the Universe. They are inseparable same Reality - the unity of Being a
CO η
whe
dual
and
nup the
Di Vi
tra C
ar
vieV
the
and
pro (See
Bronze figure of Kalyana Sundarar and His Bride
On this special day when the pujas depicting the wedding Tirukalyaanam in all Sivan Temple day and spend the evening at the pujas where the temple priests o'
 

73
e Bridegroom Kalyana Sundarar, sidence in Madurai which WaS diC mantra S. His banner With the yan banner with the fish emblem; became the golden jewellery of a ame the silken garb of the Groom.
the same marriage ceremonies. a weds Parvathy symbolises the a and the Mobile creative Energy land kinetic states of energy in
and are the two aspects of the nd Becoming.
The ceremony is allegorical and veys a deep philosophical truth are the Absolute unfolds into ity for the sake of the Universe all its creatures. In the mundane tial Ceremonies of the Hindus, bride and groom represent the ne Couple. The spiritual itions emphasize the fact that riage and family life should be ved as Stages in the growth of Soul towards Moksha. The bride groom are spiritual partners eeding towards a spiritual goal.
page 201-206).
ord wedded Meenakshi, special cenes are portrayed as the S. The devotees fast during the temple watching the colourful ficiate at the Ceremonies.

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EXAMPLES PORTRAYING VAR
OF THE MUNDANE M
During the Chola, Chera, south and the Gupta, Chaluk in the north the Cultivation religious life of the Hindu col inspired the people and cre sculpture, bronzes, painting considered as some of the n by man. These represent development of art in the se man's devotion of the Divine
The marriage ceremony O is one such portrayal on tem master piece of art."
The great masterpiece of of Kalyanasundarar from T portrayed, slender and grac with a beaming smile on quietness and solemnity has figure through facial express hand is placed in Her Lord's il slightly bent pose conveys ge bronze craftsman has Sym happiness. One marvels earnestneSS. The Puranic Sto penance for this moment conveyed perfectly.
The nuptial piece is chara and beauty of detail. The de inner beauty and tranquilit

Remembering Hindu Traditions
IOUS ASPECTS
ARRIAGE CEREMONY
Pandyan and Pallava periods in the /an, Rashtrakuta and Bundalkand eras of the beautiful was a part of the mmunity. The Hindu forms of worship ated the finest art including temple and stone carvings which have been nost beautiful pieces of art fashioned and embody the most glorious rvice and devotion of religion and of
f Lord Kalyanasundarar and His Consort ple panels and several bronzes, each a
early Chola workmanship is the image irvengadu. The Bride is beautifully eful, a Coy but radiantly happy Bride Her lips. A quality of Contentment, been effectively infused into the bridal ion and the stance of the figure. Her h the panigrahanam ceremony and the ntly, the acceptance of Her Lord! The bolized Her in marital felicity and at Her bli SS fu | dem uren e SS and ry tells us that She had endured great of fulfillment, which the artist has
cterized by its simplicity, grace of form icate modeling has given the piece an that is suffused with devotion. The

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Panguni Uttaram
Marriage ofSiva and Parvathi - Elephanta Caves
Portuguese, is another ave-inspirin against a dimmed recess, is a colos. of Siva and Parvati - a timeless scent and peace. The artist has effectively Sculpturing Siva as turning gently t petite figure leaning towards Her Lc the Cavern of the heart and as Zim of life, the energy of the creator eternal Source and at the same inst
time.'
In Khajura ho We See the ve sculptured in stone. Strangely in th ceremony is observed as the wedd carving, is seen viewing Herself in and arranging Her coiffure with the blessing the marriage and placing still another relief sculpture, the ar Siva. The images of Siva and Parvati with vitality and bewitching in char in dignity and completely free fror research on this temple by Dr Punj chariots used by the gods who att
 

75
Craftsman has fashioned the figure especially that of Parvati with so much of delicacy and devotion that She appears real and lyrical.
The bethrothal of Siva and Parvati in the CaV6 temple at Elephanta, though desecrated by the g example. In a deep grotto set sal panel depicting the marriage 2 of bliss, tenderness, tranduility portrayed this tender scene by O His bride and the bride's slim ord. The grotto is reminiscent of mer observes, “wherein the fire is quick with the ardour of its tant throbbing with the pulse of
'ry same wedding Ceremony is temple, the annual Sivaraatri ing of Siva. Parvati in one reliefa mirror held by the left hand other. In another, we see Vishnu Parvati'S hand in Siva'S hand. In cist places Parvati to the right of , appear in this relief, "throbbing m and glamour and yet massive h all that is sensual.' The latest , views the temples as wedding ind the Sivaraatri wedding

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76
The religious ceremony ( of rituals replete with trac marriage of Siva and Parva must have generated the var that we are following to this and groom represent the Di
NOTES
i. அச்சம், நாணம், மடமை, பயி
கொண்டாள்
i. சுற்று நான் மறைகளார்ப்ப து கற்ற நான் முகத்தோன் வே முற்ற மங்கல நாண்சாத்தி பற்றினன் பற்றிவார்க்கே வீட
iii. Examples of the descriptior “The Creative Touches oft
iv. The Ta ndava Dance of Siva carvings that have been da

Remembering Hindu Traditions
Df a Hindu wedding consists of a series ditions symbolism and allegory. The thy as depicted in the temple scrolls ious ceremonies of the Hindu marriage day. In the nuptial ceremony the bride vine Couple.
ர்ப்பு என்ற பெண்மைக்குரிய நாற்குணங்களும்
நூரியஞ் சங்க மேங்க ள்விச் சடங்கு நூல் வரைந்த மாற்றல் முழுதுல கின்றல் செங்கை ருள் பரமயோகி
hs of the Divine Couple - from the author's he Chi Se.”
and the Trimurti are two other beautiful amaged in Elephanta caves.

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THE H
let us know that the spring season is the Cuckoo bird are the iconic symb let us know that the whole of natur debut of the "Pudhu Varudam" the
 

NEW YEAR AS INDUS OBSERVE IT
Mother Nature heralds the coming of events well before the calendar months. The blossoms of the Flame of the Forests-the Flamboyant or the Erabadu flowers usher in the New Year which falls in the auspicious month of Chittirai. And another messenger that Mother Nature sends is the Cuckoo bird which sings sweetly to nigh. The Flamboyant flower and ls of the marvel of Chittirai which 2 is about to revive itself with the WeW Year.

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78
As the flowers and birds ush and a Sense of expectancy filt and Buddhists awaiting the dav observed with great reverence, kindness towards all stimulating fostering national consciousne:
"Pudhu Varudam' or New Y beginning on the first of the Tamil Year not only in Sri Lanka but als Kerala, Tamil Nadu, Nepal, Bangla Laos. It is called Sonkran in Thailan in the Punjab, Aluth Avurudhu in S on. Observances of the New Year ( owing to differences in Calculation pirappu is indeed an auspicious O.
THE SOLAR CYCLE
Modern research has showr
was not unknown to the Indus V ago, the people of Mohenjo-Dar on the Solar cycle which indic agricultural cycle of the Indus agricultural community perha irrigating and harvesting of cro the Indus Valley people and inscriptions on the seals, resear facts that these Dravidians had
it reached the Sumerians. The f (aadu in Tamil) and the fish (r Constellation of the year - bot reckoning time. An ancient Tam speaks of the ram being the firs the fast moving Sun goes from t

Remembering Hindu Traditions
er in the Season, goodwill, happiness he air and the hearts of the Hindus
wn of the traditional New Year. It is devotion, a sense of duty and loving g Society, enlivening the nation and
SS.
ear marks the Hindu Solar New Year
month of Chittirai. This marks the New o in Punjab, Haryana, ASSam, Bengal, desh, Burma, Thailand, Cambodia and ld from the Sanskrit Sankranti, Baisaaki Sinhala, Pudu Varudam in Tamil and So liffer by Some days in certain Countries is. Pudu Varudam or Chittirai Varudap CCasion for the Hindus.
that the concept of the solar cycle alley people." Four or five millennia o have had a Calendar Stone, based cated the days of the year in the
valley. This was prepared by the ps for the preparation of Sowing, ps. With more light being shed on
with the decipherment of the ch has revealed inter-alia, historical made use of the Zodiac long before irst symbol in the Zodiac is the ram meen in Tamil) is the last zodiacal h being used as a unit of System il Composition, the Paththuppaattu, it constellation of the year and that he horned ram to the other houses.

Page 102
New Year As The Hindus Observe st
The Vedic rish is of ancient India Sun, moon, stars and planets in or nature and realized that there was
and that the Sun influenced the t worshipped the Sun as the Suprer the Centre of the Universe, the re. giver of energy, the Sustainer and
According to the ancient Dravi New Year ushering in the debut of is marked by the transition of the Zodiac (Pisces), to the first house year at a precise moment. The Sun, houses of the Zodia C CoverS a observances and celebrations seen
the advent of the Seasons and the was perhaps one Such observance that was established by the anc celebrated today by the Hindus as
From time immemorial the transition as an auspicious event, f of the planetary system and the significant marking the beginning known as the Pancha angam, Su calculations, gives us the exact tim
The New Year originated as a pi form an organic part of urban civiliz all the members of a family get bac sense of nostalgia. In fact it is only that could really enjoy and underst (nava Varsha), which is bound up V And one should try to understand drop of the village.

79
a studied the movements of the der to unravel the mysteries of a rhythm and an order in nature otal life of the Universe." They me God Brahman, “Tat Savitur', gulator and maker of time, the nourisher of all.
dians and Aryans, the dawn of spring in the month of Chittirai, Sun from the last house of the (Aries), which takes place every in traversing through the twelve period of one year. Religious n to have been associated with
spring festival of the New Year ... And the very same New Year ient Indians is perhaps being the New Year.
Hindus have considered the or the Sun is the presiding deity entry from Pisces to Aries is of the year. The Hindu almanac Ibstantiated by astronomical e of the dawn of the New Year.
astoral festival and did not really ation. It is basically a time when k to their ancestral milieu with a a society living close to nature and a festival like the New Year with nature and the cycle of life.
all the rituals against the back

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8O
Unfortunately today, the p New Year is steadily crumbli separated from their basic root near, one is imbued with a sens Seems to dim.
The New Year falls around th
time that is based on the exac house in the Zodiac. The perio auspicious time is referred to Vishu auspicious time when th
In April, the rains come afte in spring when the plants bur blossoms of flowers, fruits and of nature. The air is resonant W and the singing of the Cuckoo. Year Or Chittira i Pudu Varuda blessings. It is natural that the effect of the golden rays of the the ripening of the grain and rea is indeed grateful for the bound the occasion showing his conce the resources and bountifulne today for his very Survival on p
THE TRADITIONAL PRACTICES
The New Year celebration traditions, rituals and Customs in character. These are woven
believed that the New Year da coming down to earth riding horses each representing a day to as Kaala-thevan, the one wh

Remembering Hindu Traditions
astoral milieu which supported the ng and the festivities have been S. However, as the New Year draws se of eager expectancy which never
e 13th or 14th of April at a particular t movement of the Sun to the first d just preceding and following this as the Vishu Punnyakaalam or the a rites are observed.
r a spell of hot dry weather ushering 'St forth into a riot of Colour with grains, portraying the benevolence rith the Sweet chirpings of the birds nto this lovely atmosphere the New m dawns with nature's bountiful farmer looks upon the beneficial Sun for the luxuriance of his crops, aping a plentiful harvest. The farmer ceous gifts of nature and Celebrates rn for the environment and nature, SS, a concern that is all important lanet earth.
is are associated with a wealth of which are enchanting and mystical into the fabric of astrology, for it is wns with the Sun, Surya Bhagavan, His golden chariot drawn by seven in the week. The Sun is also referred
o determines the various Seasons -

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New Year AS The Hindus Observe It
kaalam. And the observances On
with this movement of the Sun a Sun God. To us Hindus, the Sun is "P God who symbolizes the One, self. time and rotates the proverbial w
Let us gloss through Some of observed during the punya kaalm (
The bath Comes first. Each m With Maruththu Neer before the decoction of a variety of medicini etc prepared by the temple prie temples. The herbs and flowers th the lotus, pomegranate, tulasi, thitpili, Sukku and pepper. After clothes following the colours give bath signifies the outer purity ma
Drawing of kolam
guardian deity of the household i fresh Saffron with a Strand of aruh invoked to protect the inmates o
Seven to nine newly picked the beam of the main door. Shen
 

81
his day are made in conformity |d thanksgiving is offered to the ratyaksha Brahman"the manifest effulgent Divinity. He transcends heel of time.
he traditional practices that are of the New Year.
ember of the family is anointed path. This Maruththu water, is a all herbs, leaves, flowers, Saffron sts and is available only in the at are used in this decoction are vilvam, aruham grass, Saffron, the bath each one wears new n in the Panchaangam. The ritual king way to Spiritual purity,
The mother then specially prepares the threshold of the house for Ganesha. In the villages before sunrise, a layer of fresh cow-dung is applied in thick swirls on this spot and she draws the traditional kolam " placing an effigy of Ganesha the n the Centre. This is made out of am grass placed on it . Ganesha is
the home.
nango leaves are tied up across xt sets the Poorna-kumbam. This

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Consists of a silver or brass pot ol fringed with five or seven mang placed on a bed of rice grains W. pair of kuththu vilakkus the tra either side of the kumbam and S holyash, kumkum and Sandal pa panneer kumbam. A tray of betel with the leaves pointing outwar on this bed of leaves and a lime kumbam. The betel leaf is ve exchange of a sheaf of betel leaf the various threads of Social fab tray of fruits and flowers are als entire paraphernalia is indicativ the household. The guests are
offering of kumkum, sandalwoo sprinkled with panneer, as they
Once the threshold is ready pongal - Sweetened milk rice i family to the Sun God as thank prayers in the home shrine. A hands gives each member the gives the kaivishesham to the money, a few grains of rice, are holyash, kumkum and sandal betel leaves. As the children r knees and revere the parents. a beautiful aspect of the Hit through worship and strengthe of love and good will.
Kaivishesham marks the fir considered to be a lucky transa to an year of plenty and prosp

Remembering Hindu Traditions
water on which is placed a coconut leaves. This pot - the kumbam is ich are Strewn On a banana leaf. A itional brass lamps, are placed on mall brass or silver containers with te together with rose water in the leaves arranged in a circular pattern i with shavings of arecanut placed in the centre, is also placed by the y significant to the Hindus. The is a vital factor in knitting together ric; it binds family relationships. A o placed next to the kumbam. This e of prosperity and protection for received at the entrance with the d paste, arecanut, betel leaves, and
enter the house.
1, the hearth is lit, milk boiled and s prepared. This is offered by the sgiving. The family now gathers for fter prayers the father, with both kaivishesham. The mother then
father. Kaivishesham Consists of canut, lime, flowers together with aste all Wrapped up in a Sheaf of 2ceive this they go down on their his reverence by children has been du culture expressing gratitude hing the family unit creating a fund
t transaction for the New Year. It is tion and with it one looks forward rity. This exchange emphasizes the

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New Year AS The Hindus Observe It
principle of Social obligation. Gifts of the household.
The family next, goes to the te fruits, garlands, incense and silks temple is very important because creates a sense of kinship, for N Sharing and Caring. Social unity emphasized since the Vedic age. Af devotees distributing food parcels, who may have gathered in the ter
On returning home, the meal is any visitor who may have already to collect what ever is given. The m of palakaaram - Sweet and savoury. in advance.
Tug - of- War a popular game during New year.
race, gudu, chitpi, kummi, kollattam games and dances are associated
All these traditional practices hearth, exchanging of kaivishesha year etc are programmed into as are observed by one and all with
 

83
re presented to all dependents
mple with offerings of flowers, awls. Collective worship in the t not only kindles devotion but w Year is indeed a Season for and Co-operation have been er the puja one would See many money or clothing to the needy imple.
served, first serving the food to called; generally the poor come eal is a festive one with a variety These sweet meats are prepared
Next an auspicious time is noted to startwork or studies in the New Year. Generally one adheres to these auspicious times, strictly. Various games and dances are associated with the New Year especially in the villages. The cracking of coconuts (por thengai), the cart , Tug of War and many more such with the festivities.
of ritual bathing, lighting of the m, beginning work for the New chedule of auspicious times and due decorum, in the belief that

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84
any ill effects of planetary com belief lays the foundation for p values and norms of life. Here
Hindu culture where man has ( manage time based on astrolog
Furthermore, the structure o' insight to the anthropological Si back to give thanks to the Sun G. firm resolution to achieve more. the mind and heart of the people a feeling of sharing and Caring an facilitating the progress towards
Of the many festivals obser, World, New Year has been one in or town to what ever class of SO eagerness. Days ahead preparatic in almost every house with enth great happiness. As We Commi cleaning and renewal, Caring and may we work towards building and harmony prevail in our lovel
NOTES
i. In very recent times, the Tam changed the millennia old Chi day in January. To my mind thi unhealthy connotation. However Nadu government has retrieve Chittirai - it is back to Chittirai
Some Speak of this as the Tam Hindus do not observe the day - January when they observe mid

Remembering Hindu Traditions
binations, will be warded off. This ositive behaviour in practising the in lies an important aspect of the developed an intricate measure to ically measured auspicious times.
fall the rituals and Customs gives an gnificance of New Year. One looks od and then looks forward with the
shese ritualistic observances cleanse , Strengthen the family unit creating d finally renew the religious fervour the goal of spiritual perfection.
/ed in different parts of the Hindu which all the people in every village ciety they belong, await with great bns of cleaning and renewing go on usiasm and its arrival fills One with
tourselves to the ceremonies of sharing and usher in the New Year, a Society where peace, prosperity y island home, Sri Lanka.
il Nadu government authorities had tirai Varuddp pirrappu to Thai Pongal S is Wrong and seems to have some the news tells us that the present Tamil d the age old New Year traditions to Varudap pirappu !
il New Year However, the Tamil non to them the New Year falls on the 1 of -night mass.

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New Year AS The Hindus Observe It
C. Tharmakulasingham is of the o Buddhism, many Tamil scholars f Come down to Sri Lanka via Madura the Sinhala and Tamil people thro brought about the two communiti same day. In his article, 96) is 60). வரலாற்றுத் திறனாய்வுகள். He Says தமிழும் சைவமும் ஒருமைப்பாடு கொ
In the Proto-Indo Mediterranean S inscription on a seal which reads -'K the translation being - 'the souther of a canal in the period of time fros period clearly indicates an year. The constellation of the year and the ra as a unit of a System reckoning time the two symbols of the Zodiac. Anot space round the Sun was divided interpreted as showing the "houses ( the eight houses and the respective as being in the Zodiac and the Sumeri from the early Mohenjo-Daro peo thereby forming the twelve signs o spoke a language closely related to
The VediCrishiS Were the first to Calcul in the Zodiac. The elliptical path of Zodiac was divided into twelve par movement from one raashi to the oth transit is referred to as Sankaraanti raashi is the Mesha raashi (Aries) anc from the last to the first naturally bec
The kolam is a design drawn with consist of dots - a series of them gu completion the kolam is a beautifu which it is drawn. This geometrical d reference to old forgotten metaphors emblem of fertility in oriental tradi kolam where the outline is drawn a elaborate designs demonstrate the those who adorn the floor in this colours and intricate patterns speak

85
pinion that during the early era of om India were Buddhist and had i. These early connections between ugh Buddhism and Hinduism that IS to Celebrate the New Year On the 5 வரலாற்றில் அர்த்தம் இல்லாத
"பெளத்தமும் சிங்களமும் ஒன்றல்ல. ண்டவை அல்ல."
tudies, Father Heras speaks of the altirtu min Edu min Adu ten Parava," in Paravas finished the Construction in fish and the ram to fish. This time fish - min symbol is the last zodiacal m - adu is the first - both being used ! - a full year. In this epigraph we see her inscription has indicated that the i into eight parts which has been of the Sun. Thus it would appear that e constellations were already known ans had taken the eight constellations ple and added the four new ones - f the Zodiac.The Indus Valley people | Tamil.
ate time based on the Sun's movement the Sun was termed the Zodiac. The tS each having a sign or raashi. The ertakes about a month and the day of
which is held very sacred. The first the last is Meena (Pisces). The transit omes sacred andmarks the new cycle.
ice flour and the traditional patterns iding the artist to form a pattern. On work of art sanctifying the area on sign is studded with meaning and has of abundance. Rice is an acknowledged ions. The Rangoli is another form of ld filled in with Coloured powder. The dexterity and highly artistic nature of XQuisite manner. Beautifully blended of patience and inherent talent

Page 109
THE
M, body is your
My steadfast mind My meditation of y water for you - abh My loving devotion My praise of your Sandal paste for yo My chanting of yo lotus flower for you The effect of the p. incense before you My devotion to your before you - dipa. The fruit of my dev naivedya.

RAMA NAWAMI STORY OF SRI RAMA
favourite abode, S the golden throne for you - asana. our blessed feet is the holy Ganga lisheka.
is the garment for you - Vastra. great glory is the Sweet-smelling u - gandha. ur sacred names is the full-blown ' - pushpa. ast misdeeds is the burning of the - dһира. holy feet is the all-day light burning
put worship is the offerig for you -

Page 110
Rama Navami – The Story of Sri Rama
The permanent happir taambula.
Your darshand is - dee This is the true worship O, Raghunatha, protec
sings Saint Tyagaraja in simple Telu, Song the highest ideals of devotion,
Raghunatha's darshan and protection other than Sri Ramachandra to whor
Rama Navami is Lord Rama’s bil
anganatha S wamy Temple
and fascinating and though his subli Several millennia ago, it has endur Hindu to lead a dharmic life. He him should lead this life.
The scenes that make up the s references to obedience of a son ta for brothers, love towards friends a a people – all being poignant valu should be practised always. From Spirit of facing the realities of exist running away from them, blending
 
 

87
ess that I derive is from you -
paraadhana. fone by your devotee Tyagaraja. t me,"
;u weaving into this wonderful prayer and worship, longing for ... To him, Raghunatha was none n he dedicated all his songs.
thday which falls on the ninth day of the bright half of the month of Chittirai bringing with it the wonderful message of peace and harmony, love and devotion, justice and dharma shrouded in the mysterious appearance of God in human form, the avataar, Ramachandra. The story of his birth is strange me message came to this world 2d and prevailed upon many a self has demonstrated how one
tory of Rama are replete with a father, love for a wife, love ld devotees and love for and of es reminding man that these is life story, one also sees the ence in a dharmic way without action with devotion.

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Rama is himself a personific and kshatriya dharma. His desc for the purpose of elevating m his love and mercy, he mixed v him. The effectiveness of this the fact that he even forgets hi people and subjects himself to life, its successes and failures, it Suffering Rama, a man Caugh permitting himself to be sway his relationship with his fath brothers, wife, friends, enemies grace, purity and Sweetness fo while studying the story, will st mind which could gradually be
Sri Rama’s return to yodhya
of the gods to rid the world of a Ravana. He was born to King Das eldest Son. On the eve of his Ayodhya, Kaikeyi, the third Q
 

Remembering Hindu Traditions
ation of lovi ai | heroism, of ahimsa ent brings down God to man's level an to his original position. Through with mortals to draw them towards incarnation is Commensurate with S Divinity, lives and moves with the ) the stress and storm of ordinary is trials and tribulations. One sees a in the eddies of his uneven life, 2d by sentiments and emotions. In 2r, mother, Step mother, teacher, and subjects, he brings a sense of r he is intensely human. And man ore away these in his subconscious ! brought out.
Exoterically, the story of Rama is the story of the Prince of Ayodhya. Esoterically one discerns the yearning of an exiled Atman for the Paramaatman in the relation of Sita and Rama and the importance of upholding one's dharma and duty. 'You have to uphold your dharma and this is the only obligation you have in this world,' was Rama's message and he demonstrated it by his noble actions.
Traditi On ha S it that Vishnu incarnated as Rama at the request dharma in the form of the haughty aratha and Oueen Kaushalya as the Coronation as Crown Prince of Jeen, on the advice of her maid

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Rama Navami - The Story of Sri Rama
Manthara, brought pressure to banished from the capital to the f to make her Son Bharata, the Crov
Rama left Ayodhya in a spirit ( Wife Sita and brother Lakshmana. his pending Coronation as Crown P and refused to accept the kingdo also died. But since Rama refused insisted on going away to the fore rule as Regent with Rama's pair ol Symbolic Crowning of the pair of Sai
Rama and Bharata lived a life man towards Perfection Can be ac from material wealth. During Ral government of Ayodhya with Rama of sovereignty, was flawless but at Rama's life in the forest was also and his life together with that of Si of the people and other inhabita Guha and Sabari the old woman.
In the forest, Ravana the Raksh devotee of Siva and a celebrated demonic strength through severe absence of Rama and Lakshmana went in search of the golden de Lakshmana was sent by her to loo by the worldly minded Ravana deluded by Maya. The golden de deluded all three, Sita, Rama and
In their Search for Sita, the became a great devotee of Rama

89
ear on the King and got Rama prest for fourteen years in order /n PrinCe.
f obedience accompanied by his 3harata on receiving the news of rince, defied his mother's wishes n now since King Dasaratha had to disobey his father's word and st hermitage, Bharata agreed to Sandals on the throne after the ndals-padukka pattaabhishekam.
a showing that the evolution of hieved only through detachment ma's absence, Bharata's trustee a's pair of sandals as the emblem : the same time devoid of pomp. devoid of any material amenities ta's was to alleviate the sufferings nts like Jatayu the bird, Sugriva,
lasa King of Lanka, himself a great musician, is one who had gained penance, Steals away Sita in the
and brings her to Lanka. Rama er which Sita wanted and later c for Rama. The abduction of Sita reflects the loss of reasoning, er Maricha is itself Maya which Lakshmana.
brothers meet Hanuman who Hanuman is a personification of

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truth, purity, steadfastness, Sel and devotion, all rolled into O ensured him success in all his e
The story next reflects the illustrated by Sita who was a ca She prays fervently for Rama's h Hanuman bringing Rama's ring to she places at his feet.
The brothers were supportec led by Sugriva. Sugriva is a fugit been banished from the kingdo reads that when Rama and LakS and Hanuman kindled a fire, Sugr the fire and vowed with Agni as the joys and sorrows of Rama an eternal, portraying the cherishe
And finally crossing the st( Vanara devotees led by Hanumar Rama and Ravana. In Lanka, Ran brother, who failed to persuad Vibhishana Surrendered himself which is the axle of the story of mankind that who-so-ever seek feet shall be protected. This of wronged Rama grievously. Rama
Seeing Ravana the great b chariot, Rama realized that ever had to go because of his Cruel V wounded him, broke his Crowr every Weapon. Rama could ha fighting an unarmed opponent W

Remembering Hindu Traditions
less service and devoted to duty ne. These qualities of Hanuman ndeavours.
power of a sincere prayer. This is )tive in the ASoka vanam in Lanka. elp and this comes in the form of ) Sita in return for the Choodama ni
by the 'monkey' clan, the Vanaras ive living in the forest after having om by his brother Vali. The story hmana were pursuing their search iva is Said to have CirCumambulated witness, that his race would share d concluded, "Let our friendship be 'd human value of maitri.
one bridge" to Lanka built by the l, the great battle is fought between na first meets Vibhishana, Ravana's le Ravana not to Confront Rama. fully to Rama, an act of Saranaagati Sri Rama. Rama has proclaimed to grace offering himself fully at his er was made to Ravana, who had lived and demonstrated this truth."
it cruel ten headed warrior in his though he was a great Warrior he 'ays. He engaged him in battle and and chariot and deprived him of 'e easily finished the episode but as not a dharmic action and instead

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Rama Navami – The Story of Sri Rama
said, 'You may go now. You fough back refreshed and with weapons
This was the battle etiquette th those ages. An angry and Shamefollowing day, the great battle beg equally matched, one nullifying the astra was sent and Ravana fell fighti since he was destroyed by the Lor
After installing Vibhishana as t together with Lakshmana and a return in haste to Ayodhya in time into the fire he had kindled. Fourt had not yet returned.
It was Hanuman, Lord Rama's flew in and jumped into the yagr from entering the fire,
Tradition has it that that eveni River Ganga, to perform Sandhyc Ayodhya women followed her an lamps to Commemorate Deepaval being celebrated after fourteen lo
Rama was Crowned King anc kingdom based on dharma - Rama above personal considerations ar ordeal which proved her absolute away to the forest hermitage wi search of a duty as king to respec
The brief story of Rama is sim philosophy behind it, one must n

91
it bravely today. Rest and come
AV
at was maintained in wars during faced Ravana retreated and the an and every astra (missile) was other. But finally Rama's Brahma ng like a hero. Tradition has it that d Himself, he attains Perfection.
the King of Lanka, Rama and Sita CCompanied by some devotees to prevent Bharata from jumping een yhears were over and Rama
messenger - Ramadhutan who na scene and prevented Bharata
ing when Sita went to the sacred pasana the evening prayer, the d returned with her with lighted the festival of lights, which was )ng years!
he was duty bound to build a Rajya. It is this that made him rise d make Sita go through the fire
fidelity. But again he sends her th a Conflict of emotions in the : the wishes of his people.
ble to read but to understand the cessarily follow the parts played

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by King Dasaratha, Kaikeyi, her Sugriva, Sita, Lakshmana, Bhara was an ordinary king with hum favourite queen on the prompt wrong thing. Here Manthara Co and Kaikeyi the infatuating se king. When Lakshmana grew banishment for the first time,
not our father nor her, our mo brother.' It is seen here that R
retains his love for her.
Coming to Ravana, one se either. Though he was a great often took the better of him a ten heads, he could be comp knowledge and five of actions he listens to the SCreams of Rama and steals away Sita fro whatever cruelty there may ha example of social behaviour. beings, his despotism and lus treats her with respect and C though he may have cajoledar Rakshasa, figures as a human p
On Rama Navami, Vishnu i Him His Consort, the embodi Sacrifice into the world of mer the story of sacrifice, suffering which help man on his sojourn looked upon as an allegory Sym evil, right and wrong, Self righteousness and self conside friendship, brotherhood and m

Remembering Hindu Traditions
maid Manthara, Ravana, Hanuman, ta and Rama himself King Dasaratha lan failings; he was persuaded by his ings of her maid, Manthara to do the uld be compared to the vicious mind inse organs, misleading the worldly very angry on hearing of Rama's Rama had calmly replied, ' "Blame ther. It is fate that drives us on, my ama not merely forgives Kaikeyi but
es that he was no ordinary person Siva bhakta, his demonic qualities nd he had to be destroyed. With his ared with the five sense organs of and through the loss of reasoning, his sister, who was infatuated with m the forest dwellings. Then again, ave been in him, one sees a Striking Inspite of his disregard for human t, he preserves the honour of Sita, beys the law for the captive even hd threatened her. Ravana, though a personage as much as Rama.
ncarnated in Ayodhya. He took with ment of Supreme compassion and and women and enacted with Her and dharma inculcating the truths to Moksha. The whole story can be hbolizing the war between good and
abnegation and covetousness, ration. It is an apotheosis of eternal laitri. The human appeal of this story

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Rama Navami - The Story of Sri Rama
makes the Hindus feel that what hap events of the present day. Sri Rama each one in his life's voyage helping to face all ordeals.
Rama Navami is observed in a Worship not necessarily by Vaishnav In certain temples, the recitation of and on Rama Navami day it is comp Devotees generally observe a one d it with the taking of prasaadam. The and in the evening elaborate ab vigrahams of Rama and Sita are ta Flowers and prasaadam are offer congregation finally ending with di then served to the devotees. As the the flowers are showered on the De Jaya Rama Jaya Jaya Ram Om, revert
As we celebrate Rama Navami y Chittirai, may we re-dedicate ours dharma and maitri. It is these understanding and harmony at natic levels.
NOTES
i. Saint Tyagaraja belonged to the Sev Rama bhakta (devotee) vhose one name of Rama. He was a compose praise of Rama.
ii. On each stone the Sacred name, Ja were thrown into the water, they flo Cross into Lanka.

93
pened long long ago appear as is an unfailing companion of ; him to derive moral strength
Vishnu Temples and centres of ites only but even by Saivites. the Ramayana is commenced leted with pomp and pagentry. ay fast on that day completing emples are specially decorated hishekams are done and the astefully dressed up for puja. ed, Ram bhajans are Sung in eepaaraadhana. Prasaadam is : Ram mantras are chanted, as ity, as aarati is done, "Sri Rama perate through the prayer halls.
rear after year in the month of selves to foster the values of values that could establish onal, regional and international
enteenth century and was a great aim was to continuously sing the r par excellence Who only Sangin
i Ram, was inscribed and as these ated as a bridge which was used to

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In alater era, Krishna repeates Gita. 'Take refuge in Me alone shall liberate you from all Sir
Hindus always worship the fee at the Feet. Tradition has it th first touche the earth and Sor worships His feet.

Remembering Hindu Traditions
his same message Arjuna in the Bhagavad ; have no fears and cast off all doubts,
S.
t of God surrendering themselves totally at when He comes down it His feet that nan is imbued with a sense of piety and

Page 118
The hallowed full moon day ir the Visaakam star is the Vaikaasi P Pournima. The Vai kaasi moonlight f effulgence making the over-archin tropical skies, the moon, 'walks the silver shoon, as the transparent cl Nature's magnificence manifesting grandeur. And with this mysteriously Comes a hush, deep and strange rem of the significance of this sacred da
It is well known that the asteris the birth star of Murugan who is asterism is a Combination of three S sky and its pattern in the sky resemb

WAKAAS WISAAKAM
the month of Vaikaasi, under 'ournima also termed Vaisaaki loods the world with a glorious g sky infinite and vast. In our night, slowly and silently in her Duds salute her. This is indeed itself with an overwhelming beautiful soft light of sanctity, nding the Hindus and Buddhists
V.
m Visaakam is considered to be Called Visa akan. The Visaa ka tars which shine brightly in the les the Torana Or entrance. It is

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the fourteenth asterism in the Vernal equinox falls accounting
Vaikaasi Visaakam is importi the Buddhists. To the Saivites, it i to the Vaishnavites it is Periyaly is the day of the great miracles ( Samadhi of Buddha.
THE DESCENT OF MURUGAN
Celebrated work of Saint Kumar
'Ainthu mukaththodath Tirunmukangal aaraaki.“
Saint Tirumular in his Mag two thousand years ago referre
“Aame piraan mukama Raame piraanuk kathc
 

Remembering Hindu Traditions
month of Vaikaasi when the Sun's for the hot days during this month.
ant to the Saivites, Vaishnavites and Sthe day of the descent of Murugan; ar's jayanti and to the Buddhists it of nativity, enlightenment and maha
The descent of Murugan is referred to as the Shanmuga avataaram. This descent was in answer to a prayer by the devasto rid the World of adharma caused by the three a Sura brothers, Soora padman, Singamuhan and Taarakan. These brothers had obtaind great powers through intense penance and were harassing the devas. The devas appealed to Siva for help. Tradition has it that Siva added a sixth face to the existing five faces and this incident is spoken of in the
aguruparar aS,
o mukamum thanthu
'i
num Opus, the Tirumantiram, over d to this Divine incident as,
nthodu maaruya mukamaarula."

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VaikaaSi ViSaakam
Tradition has it that Lord Siva e forehead enveloping the world W Carried by Vaayu and Agni to the C Lake Saravanai filled with lotuses a
Philosophically the lotus repr reeds represent the network of r Symbolically, the Divine Effulgence reeds, are within each one. AS Ligh the body, breath, senses, mind, i facets of the human complex repres
Nallur, Arumuga Swamy
pournima (paruvam) in the month
, Saint Kachchiappah Sivacha|| descent as, "With form and formle as one and many, stood the Column who with six merciful faces and Incarnation as Murugan for the rec
“Aruvamum uruvumaaki a Brahmamaai ninra sothi p Karunaikoor mukangal aa Oru thirumurugan vandhaC
 

97
nitted six sparks of fire from His ith lustre. These sparks were anges which pushed them into nd reeds.
sents the pure heart and the erves in man's physical body. in the lake with its lotuses and t and Life this Reality abides in intelligence and ego. These six ents the six faces of Shanmugan.
In the Lake the Sparks became six Divine children and were nursed by six Kaartika maidens. These children Were embraced by the Divine MOther and beCanne One with six faces and twelve hands. And thus descended Shanmugan, the incarnation of pure Consciousness and divine knowledge on the of Vaikaasi.
iyar beautifully portrays the sness, without a beginning and of Light, the Supreme Brahman, twelve arms took the Divine emption of the world,"
naathiya ai palavaali on raai ilambathor meniyalakak um karangal pannirendu konde 1gu udhiththanan ulakam uyya.”

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98
He then goes on to say, Tha cannot be comprehended by sp assuming the form of six sweet lotus flowers in the Saravana La
Murugan is worshipped and adc Kartikeyan, Guhan Saravanapavan, ever young and beautiful; as Subrar seated on a peacock with the Vela Consorts, Devayani and Valli. ASS adharma. AS Kartikeyan, He was nur He resides in the Cavern of one's he Lake Saravanai. As Arumugan, Heh
Generally Murugan is spoker Colour. However, the Sri Tattvani in colour holding the Vel, Beside Snake with its claws. This ent description in which every aspec blue indicates infinity. To the hur for example the sky or ocean, a Reality existing in the cavern of expresses itself through the min organs, forms His six faces - Shai
The peacock is symbolic C represents ego, the Carnal perso mundane pleasures. The ego is ct must be kept in check and char Truth is conveyed by the peacc claws. And finally the Vel, is syml and evil tendencies which ve represents Wisdom, Jna ana Sakt Will and is the personification Devayanai is the power of act

Remembering Hindu Traditions
t ever pure, Omnipresent Siva, who eech or mind or even by the Vedas, babes, was gracefully Seated on six ke" becoming Lord Murugan.
Dred also as Subramanyan, Shanmugan, Arumugan etc. AS Murugan, He is the manyan, He is the Commander-in-Chief nd is depicted at times with the Divine hanmugan, He descended to destroy Sed by the Kaartika maidens. As Guhan, art. AS Saravanabavan, He belonged to las six faces.
of as "Ceyon" one who is ruddy in dhi describes Murugan as dark blue S Him Stands the peacock gripping a ire picture is in itself a narrative tSymbolizes a deeper meaning. The man perception all infinite expanses ppear blue. Murugan is the Infinite the heart - the Guhan. This Reality d and together with the five sense n(six) mugan.
)f Vanity and pride. The serpent nality of man which keeps wanting eated by avidya or ignorance which Inelized to discover the Truth. This ck holding the serpent within its polic of the removal of the negative il the true Divine Self. The Vel i; His Consort Valli is the power of of Divine Love, Ichchaa Sakti; and ion and is the personification of

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Vaikaasi Visaakam
deathlessness, Kriya Sakti. The th demon ego, represented in this ep
THE DESCENT KEEPS TAKING
PLACE IN MAN ALMVAYS
Murugan appeared for a specia caused by theasuras and the ensuir of the Skanda shashti fast (see pag Shanmugan is the everlasting te falsehood, of Dharma over adhar adharmic forces within or around th warriors of Murugan' and reflect hi
Thus it is seen that on this spe young and ever beautiful One ca - But what is important is that this going on within man. Saint Arun bear this in mind, draw streng meditating on the His sacred form that he may be blessed with His
“Sarana kamalalayaththe Tavamurai Dyaanam vai,
Year after year, the Vaikaasif the Hindus of their ancient spiritu day re-dedicate ourselves to fos blessed with the choicest grace (
NOTES
1. ஐந்து முகத்தோ டதோ முகமுந்தர் - குமரகுருபரது கந்தர் கலிவெண்ட

99
'ee Saktis help in eradicating the isode as Soora padman, the asura.
purpose to eradicate the adharma g battle with theasuras is the story es 183-188). The manifestation of tament of victory, of Truth over ma. And those who fight against emselves, are said to be the 'faithful s splendour - the Muruga amsam."
!cial day of Vaikaasi Visaakam, the ame down for a specific purpose. Divine Avataaram is continuously agirinathar says that one should th and knowledge from this by for at least half a minute in order
grace.
arai nimisha neramettil kka ...'
ull moon walks the sky reminding alheritage. May we, on this sacred ter love and Compassion and be f Murugan.
து திருமுகங்களாறாகி

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iii.
ஆமே பிரான்முக மைந்தொடு ம திருமந்திரம்.
அருவமும் உருவுமாகி அநாதியா பிரமமாய் நின்ற சோதிப் பிழம்பே கருணைகூர் முகங்களாறும் கரங் ஒருதிருமுருகன் வந்தாங்குதித்தனி திருவவதாம் 92
Mr S Ratna Na Varatnam - Kar Testament of Wisdom.
சரண கமலாயத்தை அரைநிமிட தவமுறை தியானம் வைக்க - தி
To the Buddhist, Vaikaasi Pourn was born, gained enlightenmei His life from birth, through ma maha samaadhi is fascinating.
over two thousand five hundre him has not diminished - it is t
The advent of the Buddha was it materialism of the world calls f The historical Conditions of tha Avataar. After the augustan ag period set in when the teachir forests and the Society becam were given greater importance. the situation by bring in the Bud not religion.” Buddha was the SI in the appropriate form to correc Suffering is inevitable and Sri At the signature of ignorance." It is and puts him on the right pat teacher but points the way, the
To the Hindus Buddhism is the that Buddhism as a distinct fait but was re-absorbed into the essence it was part of it and the part of Hindu religious teachin,

Remembering Hindu Traditions
ாருய ராமே பிரானுக் கதோமுக மாறுள -
ய் பலவாய் ஒன்றாய் தார் மேனியாகக் கள் பன்னிரண்டுங் கொண்டே என் உலகம் உய்ய
ttikeya, the Divine Child - The Hindu
நேரமட்டில் ருப்புகழ்
ima, is Wesak, the day Gautam Buddha nt and finally attained maha Samaadhi. rriage, renunciation, enlightenment to Even though he had left his mortal coil d years ago, the spirituality Created by imelessly ancient.
mperative. He appears when misery and or Divine intervention to help mankind. it time needed the guiding hand of an 2 of the Vedas and Upanishads, a dark gs of the Shaastras retreated into the e Corrupt. Empty rituals and Sacrifices Wother Nature intervened and Corrected dha, who said, "All this must stop. This is Oecially chosen one who was sent down it the wrongs and sufferings in the world. irobindo says in his Epic Savitri, "Pain is this suffering that finally awakens man h to salvation. The Buddha says, "The work has to be done by yourself."
philosophy of the Upanishads. It is not n disappeared from the land of its birth
mainstream of Hinduism because in athics of Buddhism became an essential
y * כ

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Af
Guru Brahma Gurur Vis Guru ShaakShaath Para Brah
The twee grafi
of the Guru and Sishya
 

GURU POURNIMA A Homage to the Guru
hnu Gurur Devo Maheshwara ma Tasma i Sri Gurave Namah,”
* “Prostration unto the Guru, who is Brahma, Vishnu, Ishawara and the Supreme Brahman."
In Hindu tradition, a perfect fully blossomed lotus flower with its bud bowing low in obeisance C before it is the delicate picture that portrays Guru Pourn ima. This is the

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Symbolic expression by the arti relationship where the flower re the bud bending forward is the and grace to attain Divine Perfe bud suggest the gradual expansio beauty from the muddy depths, S
Guru Pournima falls on the f a day that is observed with p dedicated to the Guru and to the the beginning of the rainy SeaSOI water that had been Collected manifests as showers bringing ir this to man's knowledge that ha you have read, heard, seen transformed into a continuou CeaseleSSloving Service and Con Lord seated in all beings." Th devotees that this day be a day of the shaastras and Service.
Guru Pournima is also know Vyasa is the Loka Guru, the tea the Supreme manifested as Vya reality through the Vedas, the Upanishads and the Epics, Na darkness of ignorance and helps in all beings. Tradition has it that to teach mankind two fundame punyaaya, paapaaya parapeedaa doing harm."
Any pournima signifies il exemplifies spiritual illum in realisation.

Remembering Hindu Traditions
ist who describes the Guru-sishya presents the illumined Guru while disciple, humbly Seeking guidance ction. The unfolding petals in the n of the Soul, the growth of its pure ignifying a benign Spiritual promise.
ull moon day in the month of Aani, rayer and meditation and a day process of learning. The day heralds n after a period of dry spell. All that as clouds in the hot Summer now fresh life. Swami Sivananda likens ad been stored saying, "Let all that
and learnt become Saadhana, S out pouring of universal love, tinuous prayer and worship of the us tradition has enjoined on the of fast, japa, meditation and study
vin as Vyasa Pournima, since Veda Cher of the universe. It is said that sa to dispel the darkness in all. In Puranas, the Brahma Sutras, the ayana as Guru Vyasa dispels the to bring out the illumination hidden he composed the eighteen Puranas ntal actions namely, ' "Paropakara nam," do good to others and avoid
lumination and Guru Pournima ation - the illumination of God

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Guru Pournima - A Homage to the Guru
WHO IS THE GURU
The Guru as the ShaastraS perfection and he is resplendent and re-assuring to his disciples. T the mind and man's wayward minc and waning, from brightness to da mind too becomes bright and ef
School during the Vedic Age.
Guru guides one to his goal of M
The traditional concept of Gu in the Hindu Cultural heritage. It responsible for the handing dow from age to age when nothing wa of Guru-paramparai, the lineage the living experiences of the ris age and handed them down to S
 

1O3
describe, is the embodiment of ike the full moon, cool refreshing he moon is the presiding deity of
is compared to the moon - waxing Irkness and being pournima man's ulgent.
The Word Guru has been interpreted in many ways, 'Gu' means darkness and 'Ru' means that which destroys darkness namely one who destroys the ignorance in man and enlightens him towards self-realisation. 'Gu' alSO means the giver of blessings and "Ru," the destroyer of sins. These speak of the Guru as one who saves man and uplifts him to attain his goal. In what ever way the word may be interpreted, it means that the oksha.
ru is a unique and wonderful idea
is this conception that has been of the spiritual heritage verbally written down. It is the institution of gurus which has safe-guarded his of the Vedic and Upanishadic JCCeeding ages.

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Sri Shankara says that there the world. A lodestone for exa into gold but this second Stone another Stone. But a Guru can C person who in turn can be a Gul unique person and in ageS past ( himself as the pupil of his Gur sishya (student) of Govinda B these disciples had for those W lore, was indeed great. Our a personality of the Guru and kep To adore him is to adore the L transcendental State.
Man's first experience of a G Guru Deivam," is a beautiful ap as God and Guru. Next come th of learning guiding the student Guru who is remembered on this the Spiritual progress of the di who is God Himself, for among t “Guru Shaakshaath Para Brahma ripe in the path of devotion, he Teacher.
One could quote a number as the Guru to guide His sincere He descended and instructed n
and Vishnu.
THE COSMIC GURU - DAKSHINA
AS Siva He is the Cosmic Guru, S
Southwards - Dakshinamurti. Preceptor. He is pictured as a

Remembering Hindu Traditions
Can be no comparison to a Guru in mple can alchemise another stone Cannot effect a similar change on hange his pupil into an enlightened ru to another pupil. A Guru is thus a avery pupil took pride in proclaiming u. Shankara Caled himself as 'the hagavad pada." The reverence that tho dowered them with the Sacred
ncient anCeStOrS have deified the it alive the lamp of the Guru-tattva. ord for he represents that sublime
uru is of his parents. "Maatha Pitha phorism where he lauds his parents e teachers in the various Institutes S in the different subjects. But the hallowed day is the Teacher guiding sciple. And finally comes the Guru he Gurus. He is the primordial Guru, ." It is said that when the disciple is meets the Guru who appears as the
of examples where God appeared and true devotee to his destination. hankind in His dual aspects of Siva
MURTI
itting under the banyan tree facing Dhakshinamurti is the Youthful Youth of blissful mien and benign

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Guru Pournima - A Homage to the Guru
Lord Dakshanamurti
the nature of the Supreme Self, the where the Jivaatman is none other Silence personified in Him now pass darkness by the significant Chinmu
The observances of Guru Pou "Soham," must be incessantly revol (renunciation) and jnaana (wisdom) real; all that exists is but the manifes "He is the only existence and nothin figuring or else a figment of that conscious being is in part or in Som into the apparent finiteness of name This Reality is Siva and the finale a there is an incessant eloquence in the Incommunicable"
Krishna is the Vishnu Avataar, the Atman - Atmavidya. In the Gita
 

105
countenance, the left arm resting on the knee and the right poised in a Chin mudra pose." The banyan tree under which He is seated Symbolises the phenomenal life. One should use this phenomena life, avail himself of this earthly existence to attain the noumenal - the final goal.
His students, Sanatkumar, Sana ndhanan, Sana ka and Sanaadanan are the four Sages who sit in front of Siva. He teaches in Symbolic silence Truth of "Soham' - 'I am That, than the Paramaatman and the 2s on to the disciples, dispelling dra.
rrima teach that this idea of ved in the mind with Vairaagya The Atman alone exists and is tation of the Supreme because, g can be, except as either a real
one Reality. Therefore every e way a descent of the Infinite and form," says Sri Aurobindo. pout Him is Dakshinamurti and His silent Communication with
eaching Arjuna, the Science of the Symbolic Companionship of

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the Teacher and disciple is the together showing that the dispassionately is important and the imparting of knowledge Wa. meditation but in the battlefielc man who reveals Himself to the moves the whole world of acti
ՈՈՅՈ.
The Guru is verily a link Immortal, where the imperfect b becoming Infinite, where from d The Guru effects this change by te proclaiming the immortal. This is role and each year on Guru Pou Guru is commemorated afresh.
In today's context, where val where the young speak in terms much of free thinking, free rea becomes very relevant. A humi guided in all mundane matters, n the all important spiritual aspec
"Who is man in this unive necessary?" Since man is a p in numera ble limitations where him down, he needs a Guru who Saadhana, that is prayer, medita
One can draw several examp the Hindu spiritual archives.
In the Bhagavad Geeta, Sri K from his duty.

Remembering Hindu Traditions
Divine and human Soul working performance of one's duty leads to knowledge. In this instance not in the peaceful hermitage of . The Guru here is not just God in true disciple but God in man who on, the Master and the Friend of
between the individual and the being is led to perfection, the finite eath one passes on to immortality. eaching the Atmic aroma of Divinity, he sacred significance of the Guru's Irnima this ancient concept of the
ues have deteriorated a great deal, of knowing everything and with so Isoning, the concept of the Guru an being needs to be taught and hore so would he need guidance in t of life.
rse to whom the Guru becomes uny Creature struggling under pain, frustrations and misery bog would guide him involving him in tion and self-discipline.
les of Guru-sishya traditions from
ishna tells Arjuna not to run away

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Guru Pournima - A Homage to the Guru
"Your duty is to work but ne
This clearly tells us that one should d and not think of the resultS.
To Saint Manikkavasaga manifested as the Mystic a
Coming nearer home Yogar Swa of Guru Chellappah Swami, whom h says ' "Ennai enakku ariviththaan e Guru who taught me who I was. Yo a number of householders - his de
Bhagavan Sri Satya Sai Baba's fi
“Manasa bhajare Guru saranam Dhustara bava saagara tharan
Bhagavan Sri Satya Sai Baba - The
show of devotion. Instead give genuinely yours - Something that perfume of virtue and innocenc repentance. Place the Lord in your your actions and the flowers of yol
 

107
ver to the fruits there of"
p one's duty without attachment
r' and Tayumanavar," God nd Silent Guru respectively.
mi" of Jaffna had the blessings he refers to, as Gurunathan and 2ngal Gurunaathan,' it was the gar Swami was himselfa Guru to
VOteeS.
rst message to humanity was,
Meditate on the lotus Feet of the Guru and Cross the ocean of Samsara, are his words of advice and goes on to Say,
"I am your Guru. do not want flowers, fruits etc which you buy and bring with the me something that is yours - is clean and fragrant with the and washed in the tears of heart and offer Him the fruits of ir inner thoughts and feelings."

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The aaraadhana on Guru PC the Pudukka Puja - the worship the Guru's paadam Singing in ch sadguru m brahma vidvaram." abhishekam done the congregat
akhanda-mandala akaal tarpadam darsitam yen
tvaneva maata Ca pitc tVaneva bandhusca sa tvameva vidyaa dravina tVC1162 VC SCIrVQ17 7C77C) And with the offering of flow Pujya Gurudev, aarati is perform
*
Pujaya Gurudev Swami Chil
NOTES
Let uS digress and ponder awh whom the Guru becomes necessar under innumerable limitations - p down. He is engulfed by pettiness Baba says that man is a mixture of daiva, danava and maanava forces must be got rid of by the practice O
 

Remembering Hindu Traditions
burnima in all Chinmya Missions is of the pair of sandals Symbolizing
horus “namaami Chinmayam devam AS the pujas are performed and,
ion Sings the Guru Stotram -
am Vyaaptam yena Cara acaram a tasmai Sri gurave nannah.
JO IVCirne VO
kha tVdmeVq
'I tWGre VG
deva deva. vers and intoning the 108names of ned and the puja is concluded.
nmayananda and His disciples
le on, 'Who is man in this universe to y?" Man is a puny creature Struggling ain, frustrations and misery bog him and ignorance. Bhagavan Sri Satya Sai divine, demonic and humane forces - . He advises that the demonic forces f mercy and Compassion while egoism

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Guru Pournima - A Homage to the Guru
and pride must be got rid of by self-con The words renunciation and detachment do not mean retiring into the forest,
Bhagavad Gita, Krishna tells Arjuna, “Yo fruits thereof." This explains the fact th: world and do one's duties without attac
Saint Sundarar was one such person was a dutiful householder and a grand actions to Him. His life shows that one Ca manner and this detachment will not bir
That actions can or rathershould bep and dedication is easily said than done be the positive and negative elements - th When the negative elements dominate, t anger etc become predominant. Strange also there in all, more in some and less i progress in the spiritual field while the ne the mire of material conflicts. Man failst but is tied up in knots of worldly pursuit thick veil over his true nature. He fails to COSmic COn SCiou SneSS and Illumination.
மாதா பிதா குரு தெய்வம்
ii. In the Chinmudra, the thumb rep
represents the individual self; the Aanavam, Kanmam and Maaya; thr the mudra, the threefold dross is ne when relieved of all impurities reg
iii. Swami Chidbhavananda - Facets of
iv. Saint Manikkavasagar was the Chie but he was a Soul in conflict yearn Mystic Guru saving and guiding him ninth century.
v. Saint Tayumanavar belonged to the Sever Minister who renounced the world guide
vi. Yogar Swami lived in Jaffna and pa century. He was the Guru to a grea

109
trol, renunciation and detachment. are often misleading. They certainly renouncing all worldly life. In the ur duty is to work, but never to the at one should lead a full life in this hment renouncing the results.
who lived his life fully in this world, devotee of God Consecrating all his n live this life fully but in a detached ld one karmically to life on earth.
erformed in the spirit of renunciation 2Cause human nature has two sides, e Dr Jekyll and Mr Hyde elements. he evil consequences of passion, lust, ly enough the positive elements are n others. The good elements create gative elements tend to pull one into o realise that he is essentially divine S and ignorance and maya draws a see that he is the heir to Perfection,
resents Siva and the fore finger three remaining fingers represent ough the observance of silence and gated from the individual self which ains his union with the Lord.
Brahman
f Minister of the Pandyan Monarch ing for a Guru. God appeared as a at every turn. He belonged to the
teenth century and he too was the Chief d by the Mauna Guru - the silent teacher.
ssed away in the sixties of this
many families in Sri Lanka.

Page 133
and the signi
The special abhishekam Aadavallan the Lord of Da Aani, under the Constellati Aani Uttaram Orthe Aani Ti Tradition has it that on t danced the Nadanta Danc of His devotees. The dan famous Chidambaram Tem to have dan Ced the Panch

AAN UTARAM
ficance of Aadavallaan, the Lord of Dance
and pujas performed for nce, falls in the month of on Uttaram. These are the rumanjanam observances. his day Siva as Nataraja, e at Thillai for the benefit Ce is associated With the ple where the Lord is said akritya dance.

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Aani Uttaran
Ganga
Drum - the rhythm of creation
Serpent ーエ ( Fear not <- I am here 父/>マ
Foot held aloft gives release
The figure ol
(author's
Dr Ananda CoomaraSwamy Sta ever the origins of Siva's dance, it b of the activity of God which any ar various dances of Siva, the firs Himalayas, the second is the well Dance and thirdly is the Nadanta assembly in the golden hall at Chi
'Siva is represented here in Hi the King of dance. The Dance of Si\ rhythmic energy - rhythm, harmony is the theatre, the dancing hall of this theatre as,
“Andangal oar ellum, aaka tirulambalamalaka,"
'the Seven Universes as His a pedestal and the central Kundalini
 
 
 
 

111
Crescent moon Matted hair
Agni - destruction
ゲ - - Veil - obscuration سستے سست
-arch of flames 2 VC
1 ^-- Muyalakan - evill being trampled
*ồ):.
f Nadaraja sketch)
tes in the Dance of Siva, "What ecame in time the clearest image t or religion can boast of. Of the t is the Evening Dance in the known dance called the Tandava a Dance of Nataraja before the dambaram or Thillai.’
S Celebrated aspect as Nataraja, sa is said to represent the primal and orderliness. The World itself Siva. Saint Tirumular speaks of
asangal ainthum, tendinirt sakti
bode, the five elements as His
Sakti as the Divine Hall.'

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112
The Central motif of the Sa(
Nineth Tantra of the Tirumantra
"Engum tirumeni engum Engum Chidambaram
"His form is everywhere; H Chidambaram is everywher. Everywhere is this gracious
This conveys the wonderful in the heart of every individual.
SVA AS NATARAIJA
Siva as Nataraja is a unique the Supreme power. He perforn through the mystic dance at independently each of the five places namely
as shristi or Creation at Tir as Sthiti or preservation at as Samharam or destructio
as concealment at Tirukoka as anugraha or bestowal of
All the activities are Combin
Chidambaram as the Nadanta Da the image of Nataraja dancing F the sanctum by a veil which is occasions when puja is perform Rahasyam,' which one is expec his life

Remembering Hindu Traditions
red dance is also explained in the |m in the Words -
Siva Sakti engum tirunattam...."
is Siva-Sakti is all-pervading; e; everywhere is His Dance;
dance made manifest."
meaning that the dance takes place
concept, the noblest Symbolism of ns the Panchakritya (five functions) Chidam baram. It is also Said that functions is performed in different
unelveli Taambrasabhai, Tiruppuththur Chitsabhai, n at Kanchipuram, Tirupovanam
nam Ratnasabhai, grace at Tiruvaalankaadu.
ed together in the Kanagasabhai at nce. In the Temple of Chidambaram, his cosmic dance, is separated from seldom raised except on special ed." This is the famed 'Chidambara ted to experience at Some stage of

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Aani Uttaram
Manavaasagam Kadanthar in summarizes the significance of the
“ThOtrarm thudi Cadhanill thC Saartrividum angiyile sangc Undru malarpathaththil utr Nanra malarpaaththaithe n
The Nadaraja symbolizes the panchakrityas. 'Creation arises from from the hand of hope; from fire held aloft gives release; the fourth is the refuge of the Soul."
DANCE (OSIVA
&
Lord Siva whirling through the cosm
Hindu mysticism as the basis of a Siva's manifold forms in the worl changing - as He keeps creating and flow Of HiS dan Ce."
The reading and interpretati becomes more clear when based O represented creation (srishti) as ari upper hand and destruction (samh
 

113
the Un mai Vilakkam cogently Nataraja image in the words,
yum thithiammaippil 'Ordr - UtrOrdd d thirothamuthi qodu.**V
Divine cosmic activity - the the drum; protection proceeds proceeds destruction; the foot hand pointing to the lifted foot
A. The Dance of Siva is the dancing universe - the ceaseless flow of energy going through an infinite variety of patterns that melt into one another. It symbolizes not only the cosmic cycles of creation A and destruction, but also ps the daily rhythm of birth and death which is seen in existence. At the same time i are maya - illusory and ever dissolving them in the ceaseless
on of this profound concept h philosophical thought. He has sing from the drum in the right aara) as arising from the fire in

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the left hand. The drum represe Connotes Sound that is naatham left upper hand, within the signifying destruction where th not only destroys but also purifi one creating and the other dest the Cosmic dance and the arti: placing the fire on the same le balance between creation and
The dance is a mixture of auspicious, Creation and destru of the opposites are effectively understood by the Hindu mind good and evil, the joys and So this material life.
Next, protection is depict connotes the abhaya mudra, “fe (sthiti). The lower left hand is lif uplifted foot, and is the refuge symbol of grace (anugraha). Ti and salvation. The suppression by the foot on the demon Muyal ignorance and evil. This repres
The removal of ignorance releases one from worldly bond foot indicates the link betw
destruction to Concealment ar gestures Suggest the Whirling movement appears effortless - Co-ordinated rhythm of the le famous French sculptor seeing and Velan kann i bronze S Sai (

Remembering Hindu Traditions
2nts the rhythmic nature of life and from which springs creation. In the ardhachandra mudra is the fire, e worldly fetters are removed. This es. These two depict the opposites, roying - Sound and fire in the play of st has achieved this beautifully by vel as the drum creating a perfect destruction.
the opposites - the terrific and the iction, good and evil. The blending documented in Hindu art and this is
which sees it in its totality as the rrows, the beauties and horrors of
2d by the lower right hand which ar not', the symbol of preservation ted across the chest pointing to the of the embodied Soul. This is the he foot held aloft indicates refuge of evil is symbolically represented akan, who personifies forgetfulness, ents Concealment Or Obscuration.
n man, brings true wisdom, which age. The hand pointing to the lifted een creation, preservation and ld the granting of grace. All these energy of the cosmos and yet the this is perhaps brought out by the ft leg and arm. Auguste Rodin, a these gestures in the Tiruvalangadu l, "gesture can well contest for

Page 138
Aani Uttaram
Superiority in gracefulness with the which defends its charms by the same by an ingenious gesture.
THE IMAGE OF NATARAJA
Saint Appar Seeing the Lord experience in the rhythmic word iconographically in the words -
“Kuniththa puruvamum kovvai ,
O Lord! If I could see,
The curve of Your brow, the bud The matted hair with the Cool G
The milk white ash. On Your Cora The sacred feet raised up in da I would wish for another human
This pen picture of the Lord wa Appar did not want another birth on he were to see the Lord dancing -
“inniththa mudaya eduthth
maniththa piraviyam vem
he would wish to be born again
This image of the Lord dancing certain other images in stone and m
"The head of Nataraja is adorne the Ganga; the Snake adorns 1 wrapped tightly round the wais thread and unmatched ear-ring

115
gesture of the Venus de Medici's arms while Nataraja does the
dance in Tillai captured this describing the Lord of Dance
Sevvaaiyir kumiI sirippum...""
ding smile on Your red lips, anga waters adorning it, | Skin and
nce – then
birth on this earth.'
is So inspiring that even though earth, he asked the Lord that if
a portpaadham kaanapetraal aduvathe indha maaniliththe,”
g, varying in details as seen in hetal could be portrayed thus -
ed with the Crescent moon and the body and the tiger skin is t. A fluttering Scarf, the sacred S have also been included. The

Page 139
116
image is on the lotus pede tiruvasi fringed with flames 'Om,' the mystic Syllable fr
Ananda Coomaraswamy int about him as a garment the tig and passion of mankind he we foot is for ever Crushed the en
The posture of the body a thrown in various directions ap introduced the concept of "an the face into a beautifully calm signifies a deep philosophy as t "Our Lord is the Dancer who like His Power in mind and matter a In the Abhinava Bharati, there the Cosmic Dance of Siva which Dancer on the Super Cosmic St gestures and movements ready he, the Architect of the Cosn formlessness and in his own in
According to Ananda Coor dance is threefold. "First it is th Source of all Movement within the arch. Secondly, the purpose C Souls of men from the Snare C Dance, Chidambaram, the Centre
CEREMONIES OF THE OBSERVA
The CeremonieS that Comm Nataraja are the Aani Uttaram followed in all Sivan Temples. Ir namely, in Tirukethesh-wa

Remembering Hindu Traditions
stal from which rises the arch, the representing the Pranava mantram om which all Sounds emanate".
erprets this figure saying, "he wraps er fury of human passion; the guile ars as a necklace; and beneath his hbodiment of evil.'
ind the limbs, both arms and legs, pear a little violent but the artist has ugraha' or Compassion by chiseling and Serene Countenance. The Whole old in the Tiruvaatavoorar Puranam, the heat latent in firewood, diffuses nd makes them dance in their turn." is a description of the meaning of says, "verily shines Siva, the Great age with all the potentialities of his for manifestation. And verily shines nic Stage, exhibiting forms out of Image.”
naraswamy the significance of the e image of His rhythmic play as the the Cosmos which is represented by f his Dance is to release the Countless f illusion. Thirdly, the place of the of the Universe, is within the Heart."
WICES
morate the Nadanta dance of Lord observances, which are religiously the Sacred shrines of Sri Lanka, ram in the Mannar District,

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Aani Uttaram
The Chidambaram Temple and its Kerr
prayer and meditation, chant and S then in the evening go to the te ceremonies and participate in them
At Chidambaram abhishekams a performed six times an year correspc These special abhishekams are basec determined by the stars are Tiruvaa Chittirai and Uttaram in Aani - th Chittirai TiruVonam and Aani Uttara
The pujas associated with the t Purattaadhi. One year of the humar The month of Maargali is the dawn fo in Maargali is the mid-night abhis Margali Tiruvaadirai culminating in the sixth month of the year and corre this is the evening abhishekam of an Tiruvonam corresponds to the abhis the three special pujas in Maasi, Aa the abhishekam that precedes the Tiruvaadirai Tirumanjanam and the Dakshanaayanam is the Aani Utta abhishekams are very important a with them take place twice an year
 

117
Tirukoneshwaram in the Trin COma ee District, Naguleshwaram in the Jaffna District, Munneshwaram in the Puttalam District and Ponna mbala - vaneshwara in Colombo, ceremonies are elaborately performed." The devotees fast on that day, sit in ing mantras and Tevarams and mple to watch the elaborate
.
戀
松
ind pujas for Lord Nataraja are pnding to the six pujas of a day. On the stars and thithis. Those dirai in Maargali, Tiruvonam in ese are Margali Tiruvaadirai, m respectively.
hithis are in Maasi, Aavani and n being is one day of the Devas. rthe Devas and the abhishekam hekam corresponding to the the Aardha Darisanam. Aani is sponds to twilight of the Devas; Uttaram. Similarly the Chittirai hekam at dawn...With these are sani and Purattaadhi." Of these Uttaraayanam is the Maargali abhishekam that precedes the ra Tirumanjanam. These two nd the Ceremonies associated
for ten days.

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118
The elaborate abhishekan worshipping the Almighty cerer is deeply attached to worldly help control these pursuits.
The Aani Uttara abhishek temples is performed with dee aan maartha or personal puja p by the piraartha puja, the cerer the Congregation. The murtis, anointed with oil, the 'ennaikka the Deity in the sanctum sancti garlanded before the pujas ar. Kurukkal (the Chief Priest) k chanting Vedic mantras. He al God to be present in the kumb is said. By inviting God to be makes the Congregation Consc oblations to the fire invoking va The eight guardians of the kumbham is then taken round it and brought to the Nataraja i from the kumbham to the mu water is first poured over the remaining nine kumbhams are once the abhishekam is over, th who have gathered there.
While the abhishekams an observe silence gradually concentrate on worshipping GC murtis Nataraja and Siva kama adorned with jewels, flowers ( followed by the chanting of the

Remembering Hindu Traditions
is that are performed are ways of nonially. The human mind by nature pursuits and needs these rituals to
am in Chidam baram and all Sivan p piety. The priests first perform the urifying themselves. This is followed monies performed for the benefit of the Deity and His Consort are first apu. Next is the abhishekam, where orum is bathed, robed, jewelled and a performed. At the same time the indles and maintains the Homam So does the Kumbha puja invoking ham - 'aavaahanam pannudhal' as it present in the kumbham, the priest ious of God's grace. He then offers rious devas to protect the ceremony. directions are also invoked. The n procession along the inner pathway murti and the power is transferred rti through bhavana. The kumbham murti and then the water from the
poured. The devotees believe that e grace of God is bestowed on them
d pujas are conducted the devotees orgetting all their worries and d. At the end of the abhishekam the Sundari are beautifully dressed and to and special pujas are performed Vedas and the Tirumurais. The murtis

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Aani Uttaram
are then brought out, taken first alor in the chariot along the outer pa pageantry.
When the chariot returns back t Coconuts are broken, offerings of flo aarati is done. The images are then Mandapam and with the final aarati end. Vibhuti, Sandal paste, kumkum the devotees with the words,
“Sarve janata sukino bhavantu Samastha San mangalani bhava
"Let happiness and peace prevail
NOTES
i. அண்டங்கள் ஒரேழும் அம்பொற்பதியா பண்டையா காசங்கள் ஐந்தும் பதியா தெண்டினிற் சத்தி திருஅம் பலமாகக் கொண்டு பரஞ்சோதி கூத்துகந்தானே
i. எங்குந் திருமேனி எங்குஞ் சிவசக்தி
எங்குஞ் சிதம்பரம் எங்குந் திருநட்டம்
iii. Tradition has it that there are fiv the five elements namely, prithvi C
or water as at Jambukeswara, the vayu or wind as at Kalahastiandaka
iv. With reference to thiS, one Could (
of the symbolism of Siva's dance தோற்றம் துடியதனில் தோயும் திதிய சாற்றிவிடும் அங்கியிலே சங்காரம் ஊன்று மலர்ப்பாதத்தில் உற்ற திே நான்ற மலர்ப்பாதத்தே நாடு.

119
ng the inner pathway and then thway with great pomp and
o the entrance of the temple, )wers and fruits are made and brought back to the Vasanta , the observances Come to an h and prasaadam are given to
Intu,՛
" amongst all.'
ாகப் கத்
2749
e Siva lingams corresponding to r earth as at Kanchi puram, app u 2ju or fire as at Tiruvannamalai, asha or ether as at Chidam baram.
compare Tirumular's explanation in the nineth tantra.
மைப்பில்
- ஊற்றுமா
ாதமுத்தி

Page 143
12O
vi.
vii.
Viii.
Hara's drum is creation; Hish fire is dissolution; His foot p in dance is Grace abiding.'\
Fritzof Capra - The Tao of
From the author's book, Th
Due tO the ethniC ConfliC observed in some temples.
Tradition has assigned an y the deva and the Six pujas pujaS

Remembering Hindu Traditions
and gesturing protection is preservation; His lanted down is obscuration; His foot raised /2799
Physics p. 270.
he Grandeur that is Hindu Art.
t in Sri Lanka, regular pujas were not
ear of the human being as being a day of s either way correspond to the 'daily' Six

Page 144
"The ancient Hindu pra invokes the benevolent pi seeks protection for those that embodied souls mig on Earth, Sri Swamini M
THE MONTH OFAAD
Remembering Aadi amaaVaasa the month that has been astrologic of rites to the departed Souls known to the dead (father) ancestorso that its onward journey. These rites are in the month of Aadi. It is perhaps foi inauspicious month for occasio ceremonies etc. It is essentially a m

HINDUS AND AADI AMAWAWAASA
a day of Remembrance
ctice of ancestor worship "esence ofsouls passed on, now departing and prays "ht be blessed with peace layatitananda.
i is important to the Hindus since it is ally associated with the performance as the "Pitir kadan," a duty by the son the departed Soul will be blessed on erformed on the Amaavaasai" thithi, this reason that this is considered an is like weddings, housewarming onth for spiritual activities.

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122
Aadi is a sacred month fo known as Aadi Pirappu, is imp prepared to herald the montha Sweet meat which are Served
Aadi Sevvai, the Tuesdays the Puram asterism in the mor the month of Aadi, are all imp
In an year, there are twelv new moon and full moon days the month of Chittirai and the of significance, since one's dea are remembered with special Paruvam are consider auspicious days and tradition h it that if any activity is undertak on that day, victory is assured.
AMAAVAASAI
Amaavaasai literally mea
"Combined" that is when the S and new moon are together
8XXXX8
sesame seeds for Tarpar
 

Remembering Hindu Traditions
r the Hindus. The birth of Aadi itself ortant and on that day special food is the aadikool, a porridge and kolukattai, I to all who may call on that day.
; in the month of Aadi, Aadi Puram, nth of Aadi and the Amaavaasai day in }ortant dayS.
e Amaavaasais and twelve Paruvams - respectively. Of these, the Paruvam in Amaavaasai in the month of Aadi are d mother and dead father respectively observances." Both Amaavaasai and
aS
in Devotees having a dip in the Sea
Ο Observing shraddha

Page 146
Hindus and Aadi Amaa Vaasai
the same house. The Sun symbol the moon is Considered to be the L two come together, it naturally be
SHRADDHA, TARPANA, PINDA
Offerings for Aadi Amaavaasai
departed loved ones and with all ceremonies are performed to ple nourishment and refreshment.
The shaastras have entrusted with a view, to make him remem ancestor, Shraddha the most Comn householder annually for the up and pinda the offering ofrice floc reality, a day reserved for invoking for prayer and fasting in his name.
Both tarpana and shraddha sh today's world, it is done on the a like the Aadi Amaavaasai or Chitt Amaa Vaasai" in Purattaadhi, whi Suitable for the Shraddha ceremo for offering oblations to the dep Annadanam" which is another im where the poor are fed and the r food with the relatives after it is C
 

123
izes light and knowledge while Ord of the mind and when these comes important.
In Hindu traditions, from time immemorial, the remembrance of the departed ancestors by way of tarpana, shraddha and pinda, is an important feature. In remembering them we live in harmony with our those at present times. These ase the departed by oblations,
upon every householder tarpana, ber and propitiate his departed non ceremony performed by the iftment of the pitris (the dead) }r oblations to the pitris. It is in the departed one and was meant
ould be performed regularly. In nnual thithi or on Common days raa Paruvam or the Mahaa laya ch are particularly regarded as nies as they are sanctified days arted ones. This is followed by portant aspect of this Ceremony hembers of the family share the ffered to the pitris.

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124
The shraddha, tarpana and on Aadi Amaavaasai go back to of ancestors namely the pitris a the ancestral offerings from th distant half forgotten ancest departed parent. At the cere amongst the ancestors who nu and with the offering of pindas, is left out and the process Cont
On Aadi Amaavaasai, shradi puja for Lord Ganesh. He is inv Kumbha puja where the Lord is Offerings of fruits, flowers and with the aarati.
When shraddha is performe three fathers invoked by name a namely, libations of water mix through the fingers of the one
Offerings for the shraddha, mango and banana leaves, bl. grass and oil lamp. The Sesame poured over the seeds in the that we are giving nourishment "Obeisance to you, O gentle or
While offerings are made v reconnect emotionally and vibrations.
In reconnecting and resona protecting us. At the end of meditation and seek the prese

Remembering Hindu Traditions
pinda ceremonies that one performs the Vedic age and two Conceptions and pretas could be distinguished in at time onwards. The pitris are the orS and the preta is the recently monies, the preta is ranked first mber only three for the ceremonies , the great grand father of the preta inues in this manner.
dha ceremonies begin with a special oked for protection followed by the
invoked to reside in the Kumbham. vegetables are made and Completed
2d, three pindas are offered and the and Symbolically followed by tarpana (ed with sesame seeds, are poured who is performing the Ceremonies.
tarpana and pinda include flowers, ack Sesame seeds, rice cakes, milk, seeds are washed down with water palm of the hand and we visualize to the departed loved one and say,
ᎪᎨ
e.
we should revere our ancestors and spiritually to their memory and
ating with them, we feel their grace the Ceremonies, we should sit in 2nce of the ancestors and pray for

Page 148
Hindus and Aadi Amaavaasai
those newly departed. The principle pitri rites is the worship of the dep wishes So that they could be at peac of the year.
THE PITRS
The referred a promi honouri dies, he funeral
the Bra needy a
Begi
Θ. Υη Θ. Υη
feature Aadiamaa vaasai thithiar
at Keerinmalai
passed whenever a departed one's shraddh his invisible form is present at the C dead is a Continuing process from O family and it depends on the contin the production of an off-spring is re duties of a householder.
The pitri is the invisible form of that it is a centre of power, accordin pitris are divided into three groups pitris, the mortal pitris and living a the immediate departed ancestors a to the other World in etheric form. T to the other World by the devayaana
 

125
in all these observances and rted one and satisfying their 2 with themselves for the rest
departed ancestors are to as pitris and the Vedas give hent place to the existence and ng of the pitris. When a parent expects the son to perform the rites, offer pujas, give gifts to hmins and serve food to the S a mark of remembrance.
inning with the thirty first day brance, comes the annual
which is performed on the nd month on which the parent away. It is commonly felt that a takes place, that person, in remonies. The homage to the ne generation to another in a uance of the family line. Thus garded as one of the principal
he departed one and it is said g to its spiritual evolution. The namely the Divine or eternal ncestors. The mortal pitris are hd are said to be our guardians radition has it that the pitris go or pitriyaana paths. Those who

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take the pitriyaana path retu deeds are exhausted while th world. They come back, take karmas and finally gain moksh
In Sri Lanka the Aa di An Keerimalai Temple of Na Mamangeshwara Temple in Ba Tiruketheshwaram Temple in some of these temples, the T sacred day where the image O tank, for ablutions and brought Special pujas. In India the r observances are Rameshwarar River Ganga itself, in the north
NOTES
i. For the mother, the day is in th
known as Chittra Paruvam.
ii. Amåavaasai occurs when the earth and this takes place e month of Aadi is special.
iii. Full moon occurs when the Su of the moon. Each full moon occurs - for example since 1 Chittirai, the month is called
Philosophically, the Sun sigr mind and in the material Wor respectively. Thus the Hindu moon day in Chittiraisacred a and offering food to the neec dead father.

Remembering Hindu Traditions
n back when effects of their good e divine pitris stay on to guide the
more births to collect more good
3.
naawaasai fast is observed at the guleshwaram, the Amirthakali ticoloa, the Palavai Thertham of the Wannar and the Mutwal Temple. In heerthotsavam takes place on this f the temple is taken to the temple back in procession to the temple for nore important shrines for these m in the deep south and the sacred
emonth of Chittirai on the full moon day,
ܕܐ ܪ-܂ ܙ
moon is positioned between the Sun and very month, but the Amaavaasai in the
n is exactly 100 degrees from the position is given the name of the star in which it he full moon occurs under the Star of Chittirai.
ifies the Atman while the moon is the d, they signify the father and the mother who has lost his mother holds the full ld remembers the dead mother by fasting y, as is done on Aadi Amaavaasai for the

Page 150
Hindus and Aadi Amaa Vaasai
vi.
Mythology has linked the story of Paruvam which is considered especi are the 'recording angels' of the H record of the merits and demerits o determined by them. It is to appe performed, prasaadam offered and remind One that there is a Power a over all his actions. This helps man
Tradition has it that just before the Duryodana knowing his cousin Saha competence in astrology asked him t the war. Sahadeva replied that if wa victory is assured. Krishna realized t a problem for the Pandavas and th about Amaavaasai a day earlier and
The Mahaalaya Amaavaasai in Pura Karnan of the Mahabharata, the gi many with material benefits but for Tradition has it that when he died on left his mortal coil, he ascended up learnt that in his service he had forgc the feeding of the hungry and needy, the dark fortnight of the month of P day, that he returned and fed many back to rest.
According to the Vedas, cremation dissolve the physical body after de through fire releasing the Soul fron
Feeding the poor and hungry is a m are generally associated with ann pitris. The body has to be kept heal an extremely important human need

127
Chittra Gupta with the Chittiraa lly Sacred to them. Chittra Guptas ndu pantheon. By maintaining a f each person, the day of death is ase them that special worship is homam done. These observances bove who is constantly watching o do good and avoid evil actions.
Mahabharata war was declared, deva's desire for honesty and his O name an auspicious day to begin r is declared on Amaavaasai, then hat this information would Create rough His divine powers brought
nullified the would be victory.,
ttaadhi is linked with the story of reat Giver of charity who helped got to feed the hungry and needy. the battlefield of Kurukshetra and to the region of heroes. There he }tten the all important annadaana, and had to return to earth. It was in urattaadhi ending on Amaavaasai hungry persons and finally came
is the most appropriate way to Path. This becomes a purification h the physical plane.
eritorious act and all observances adaana, especially those with the hy and fit for sadhana and food is |.

Page 151
The Vel Car
 

THE VELFESTIVAL
she Symbol of Peace and nity in the month of Aadi
The Vel Festival in the month of Aadi, is an event with deep religious strands woven into it. It is not merely the lining of the streets by thousands and thousands of devotees in all their Colourful atire but more, the symbolic significance of the gathering of the Hindus and Buddhists in the capital city's most spectacular festival. As the Vel Carts carved out of silver and gold and laden with the images of Deities, richly adorned and

Page 152
The Vel FeStjVal
Studded with precious stones, mov to wend their way to the temples pomp and grandeur outwardly bu
The beginnings of the Vel Fe Kathirgaa mam (Kataragama) Fes worshipped in the month of A Kathirgaamam Water-cutting cere very popular amongst the Hin embodiment of Satyam, Sivam, Sul - the everlasting fragrance of life.
The Skanda Puranam Weaves af was born as the incarnate of Ligh order to establish righteousness. Th and He is represented with the \ knowledge. The pointed end denot and piercing but at the same time C with equanimity of mind so that th to all. According to the Puranic st Asura Soorapadman who had assu half became two birds, the peacock and made into His vehicle and bar
This unusual story of a little ( indomitable asura brothers, endeare that even in the early nineteenth cen shrine in Kathirgaamam in the deep S and unchartered tracks, ignoring al way. Amongst the devotees, were ty Nattukottai and Semmankottai Chet
Members of these two rich Co pilgrimage by foot - paada yaatra returned after the theertham, the

129
'e out of the temples in Sea Street in Bambalapitiya, they symbolize t peace and harmony, inwardly.
stival are closely related to the tival where Skanda is annually \adi ending the day after the mony. The worship of Skanda is dus and Buddhists. He is the ndaram - truth, peace and beauty
ascinating story about how Skanda t and Knowledge, fighting evil in he Vel is His instrument of Combat Vel in His hand. This symbolizes es that knowledge should be sharp ne should be humble and tranquil is knowledge would be profitable ory, He used the Vel to split the med the form of a tree and each
and Cock. The birds were Subdued
ner respectively.
hild (See page 183) fighting the d Him to humanity. It was natural tury devotees flocked to the Sylvan outh of Sri Lanka, through unpaved the difficulties that arose on the vo Indian Communities namely the tiyar Communities.
mmunities undertook the annual with deep faith and piety and 2 water-cutting ceremony.

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It is said that in 1818 an ep Monergala district and the devo di Strict where the hallowed S devotees a great deal and it was to have appeared in a dream t saying, "in order that I may sh people, you may build Muruga festival here in Colombo.
Maidens a waiting the Vel Cart with Puja offerings
to the Manikkava Vinayagar Te cart leaves, peacock feathers an are carried by devotees on their Temple where ceremonies are Kattiyam' that is the narration of the ceremonies begin. Two di Consorts in the golden cart it Kathiresan Temple. At the temple and then return giving devotee of puja. The temple compounds stalls where there is brisk buyi
 

Remembering Hindu Traditions
idemic of Cholera broke out in the
tees were not allowed to enter the hrine is situated. This upset the during this time that Skanda is said o one of these Chettiyar devotees ower My choicest blessing on the n Temples and organise the same
The temples were duly built by the Chettiyar clans. The Semmankottai Temple is said to have been built on the spot where the message of the cholera epidemic was first received. This is the Semmenkottai Manikka Vinayagar Temple in Bambalapitiya and the new Kathiresan Temple was built adajacent to it. Since then, every year on Paruvam, the full moon day in Aadi, Kathirvelayutha Swami leaves His Temple in Sea Street in the regal cart and wends His way mple in Bambalapitiya. Before the ld the paal kaavadies (pots of milk) heads to the Gintupitiya Murugan performed. Here 'the saying of f the Vel story, is had and with that, ays later, Skanda leaves with His h all grandeur and comes to the es the carts stop over for two nights splenty of time for their offerings are also full of Small vendors' trade ng - unusual items like fancy glass

Page 154
The Vel Festivas
bangles, bead-Ware, hair ornament: plastics etc. together with Sugar car One sees the different Communitie this frenzy buying Spree.
Both the carts are accompaniec followed by hundreds of devote kaavadies, dancing and merry mak Streets of Colombo where Gove Ministers and High Commission President's House, Indian High C. respectively and offer pujas, pay blessings of God Skanda. One als establishments ready to receive th Such establishments are adorned wi
with fruits and flowers and table kumbam, the lighted kuththu villa flowers for offerings to Skanda. In th receive the Vel Carts, break the Coco offer puja and receive blessings.
The Vel Festival is a major re Buddhist tradition emphasising th Society reflecting the homogeneity wonderful unifying force that bri together as they stand shoulder to Skanda and His Consorts riding the bargaining together at the trade st experience.
Esotrically, the whole festival S Each cart symbolises the human be the Atman within each one. The Woo the Carts, are the senses reined in the human passions that have to be

131
s, pottery, stainless steel-ware, he, fruits, flowers etc. are sold. 's jostling with one another in
i by naagasvara musicians and es. Singing bhajan S, Carrying ing. The carts go through the rnors and Presidents, Prime ers wait to receive them at ommission and Temple Trees their respects and invoke the so sees many Hindu business he Vel carts. The entrances of th pairs of bannana trees laden s arranged with the Poornakkus, together with fruits and his traditional way the devotees nuts as the carts pass their Way,
ligious festival in the Hindu he underlying oneness of our of thought and tradition. It is a ngs the various communities shoulder to have a glimpse of carts in all their regality and alls - a wonderful and unique
ymbolizes the progress of life. ing and the image of Skanda is den horses depicted as drawing by the image. These represent checked. The journey from one

Page 155
132
temple to the other, through th and how he should control his S not in an unrestrained manner. the Vel Festival is an interesting shedding racial and religious dif Skanda on one hand and merry
May the blessings of Skanda

Remembering Hindu Traditions
streets symbolises the life of man enses and use them profitably and (see Mahotsavam 155) Exotrically 'gathering' where all mix together ferences to receive the darshan of make on the other.
be on One and all

Page 156
TH
X
Lord Vishnu and Lakshmi
day after the new moon and the el are the two Ekadasi days; but the El auspicious and is the day meant dedicated to Lord Vishnu and this da the day liked by Lord Hari.
 

E IMPORTANCE OF
IHE EKADAS FAST
The HinduS are
accustomed to observe fasts around the year and from ancient times they have observed the fast on
Ekadasi.
Eka da Si is the
eleventh day of the lunar 2 fortnight. In the lunar calendar, the eleventh aventh day after the full moon, kadasi with the waxing moon is for fasting. Ekadasi fasting is y is also known as "Harivasara,'

Page 157
134
The different phases of the is referred to as OCCult influenc the fortnight, spiritual "rays' fl contemplation and meditation. such day. The moon goes thro corresponding astral counterpa round from head to toe throu eleventh day of the light and da located at the eye brow centr contact with the higher and lov take advantage of the former a and prayer are observed on the
Ekadasi is a fast that helps present needs with success. The only tones up his health but also in him. Medical science says th; circulatory, digestive and urinary Fasting denotes abstinence o meditation. Restraint on food p which hinders spiritual developm emotions and the sense organs thereby becomes conducive to certain amount of power of will basic urges. When hunger is ( stronger because of his prayer designed fasts like the Ekadasi a tapas, which would help develo healthy constitution and spiritu
The Padma Purana gives an of Ekadasi. It is said that in the gained great strength with whic the Sages appealed to Siva for Vishnu who promised to prote

Remembering Hindu Traditions
moon influence the mind and this 2. It is said that on certain days of ow towards the earth helping in The eleventh day, Ekadasi, is one ugh the various phases and the rt in man's subtle body too goes gh the different centres. On the rk fortnight, the astral principle is e and the naval Centre and is in ver influences respectively. It is to nd lesser of the latter that fasting se days.
to re-orient man's life to face the observance of fast on this day, not develops the sattwic temperament at fasting helps in the respiratory, Systems by destroying impurities. f food coupled with prayer and articularly those of rajasic quality hent is also practised. This controls , purifies the mind and heart and prayer and meditation. It gives a over hunger which is one of man's onquered, man naturally grows and meditation. Thus our ancients is a training period, as a means of p a more purposeful life, ensure a al progress.
interesting story about the origin
Krita Yuga, the demon Mura had h he terrorised all. The devas and protection. Siva directed them to Ct them. The war began and was

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The Importance of the Ekadasi Fast
raging as Vishnu wielded His weap and retired to the Cave Simhavati i asleep. Mura pursued and attack Sakti emerged from Vishnu's bod defiantly pushed her aside. But at was burnt to death. When Vishnu and named the Sakti, Ekadasi. It appeared in the dark half of Marga
This story, like al Puranic storie rish is allegorically illustrated the e that could be applied to one's life an man the importance of the Ekad signifies the life-principle while M the ignorance which surrounds one qualities within are subdued, th develops a great deal of strength wi forces within and the evils around
Tradition has also linked the Pandava brother with Ekadasi. The to know from Sage Vyasa the name ( maximum results. The sage replied half of the month was very propiti that day, perform japa and keep vi food only after offering prasaadam was a deeply religious person whic but at the same time he was one difficult to be without it. Sage Vya: be observed by him shows the imp
It is said that Lord Krishna advis fast in the autumn season during th November - December beginning day, the day before Ekadasi.

135
pon, the Chakra against Mura n the Badrika ashrama and lay ed Him. Here, a beautiful girl |y and challenged Mura, who a Sound from Sakti, the a Sura woke up, he saw the exploits iS Said that the first Eka da Si
li.
S Sounds fictitious. The ancient vent as a meaningful incident ld impressed upon the common asi fast. Vishnu in this story, ura represents the tamo guna, ... When the tamasic and rajasic hrough fast and prayer, one hich helps to remove the asuric
story of Bhima, the second story says that Bhima wanted of one fast which would bestow that the Ekadasi of the bright pus and that he should fast on gil through the night and take the following morning. Bhima p worshipped with no fanfare who loved food and found it
sa's advice that Ekadasi should
ortance of the fast.
ed Arjuna to begin the Ekadasi e waning phase of the moon in with a single meal on Dasami

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136
Besides these stories man importance of the Ekadasi fast. fast is stressed as being import
'O lady, the Puranas say
Harivasara is an Ekadasi day observes fast during the day and and keeps vigil through the n instance that fasting is compu ashramas. To Women this is an i
Another religious work
"All those between eight both the bright and dark halves
The Tattva Sangara speaks observing complete fast on Eka
"There is nothing as holy as One kingdom, Sons, Swarga
And in the Garuda Purana it
“He who observes Ekadasi fa ultimately becomes one with Sr
In all the Vaishnava Temples piety and solemnity culminatin falls in the month of Kartikai. Or the whole day, if possible do no flowers and fruits are made fo throughout the day and vigil is ( Vaishnava bhajans, kirtans, cha

Remembering Hindu Traditions
y ancient Shaastras Speak of the In the Narada Purana, the Ekadasi
ant:
, 'on Harivasara day, do not eat.
where the devotee of Hari (Vishnu) does rigorous japa and meditation ight. The Purana says in another lsory for all the four varnas and mportant fast.
says:
and eighty must fast on Ekadasi of of the month' - Katyayana Smriti
of the benefit that one gets from dasi days:
the fasting on Ekadasi. It endows as well as Moksha.
is said:
st devotedly attains Vaikuntha, and i Krishna.'"
" Ekadasi pujas are observed with g in the Vaikuntha Ekadasi which h this sacred day, the devotees fast it drink any water. Offering of Tulsi lowed by prayers and meditation observed through the night singing anting Vishnu Astotharam, Vishnu

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The Importance of the Ekadasi Fast
Sa hasranamam and Om Namo Nara prayer and meditation through the them to remain Wakeful in the mids
NOTES
i. Swami Sivananda - Hindu Fasts an
ii. The Puranic verses are from V.A.K
Ekadasi Vrata.“
iii. In Sri Lanka, the Vishnu Temples in J. Perumal Kovil, the Varatharaja Peru Sri Vallipura Alwar Swami Kovil Colombo, the Nedimali Kovil in Dehiv In India the Sri Rangam Temple in t Padmanabha Temple in Tanjore are

137
yana Continuously followed by night. The vigil at night helps it of the darkness of ignorance.
d Festivals.
C. Aiyer's article, 'Great Values of
affna are the Varatharaja Venkatesa Imal Temple in Tholpuram and the in Vallipuram in Point Pedro. In Wela is a recently renovated temple. he Trichinopoly district and the Sri
important Vishnava Temples.

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Lord Ganesha
 

ANESHA CHATURTHI
Ganesha Chat uirthi is the traditional jayanti of Ganesha which is observed on the fourth day of the new moon in the month of Aavani. To a non-Hindu, these jayantis could be confusing. But from time immemorial, the Hindus have always Considered God and invoked Him as a distinguished Guest performing abhishekam and a lan karam, offering pujas and prasadams followed by arati and nama Skaram. It is

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Ganesha Chaturthi
natural that jayantis are observec Ganesha Chaturthi is one Such o
The Puranic version of this ji Nritya Ganapati as having come a the long night of Brahma was da peace everywhere. It says,
"Suddenly there was a little and through the still nigh form of OM to recreate the followed by a beautiful Sof new Sun."
The Sound of Om was embo called by any one of His nume Vigneshwara, Ganapathy. He is t embodiment of the material ul
intellect.
He is One -
Who Causes or removes O,
Who Withdraws or bestow Who ignores or fulfills all L
These actions of causing and and bestowing Success or ignori seemingly paradoxical to a since with deep affection. The causing success or the ignoring of desires C in due course of time it may turn This process takes place inexorab are warded off through the interv are not always understood but Vig at the Correct moment averts Some

139
i with piety and joyfulness. And bservance.
ayanti speaks of the auspicious t the beginning of this age when ark and still with only shantam,
2 rustling, a feeling of expectancy : the Great God appeared in the world. The vibrations of Om were it Light, the first dawn heralding a
died in the form of Ganesha or rous Names namely Vinayaka, he Lord of beginning, the very niverse and presides over the
bstacles, 'S SucceSS, Desires.’
removing obstacles, withdrawing ng and fulfilling all desires are re devotee who venerates Him of obstacles, the withdrawing of ould be poignant and painful but out to be a blessing in disguise. ly in Nature where greater evils sention of lesser evils. Such acts gneshwara, by creating obstacles thing painful through lesser evils

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140
bringing good to all concerned. man guiding him along the right
THE STORY OF GAJAMUKAN
Tradition has also linked th with Ganesha. Gajamukan had penance and was terrorizing, th bear the tyranny, appealed to Si form of Ganesha. Ganesha broke asura. This hit the asura hard a Ganesha in the form of a huge r Instead Ganesha subdued him a
The essence of the story is r
"Devargal devan Sindhu
Thaavuru Vinayaka Chd
CHATURTH OBSERVANCES
Lord Ganesha Comes a live du Ganesha Chaturth i a S in ln(
 

Remembering Hindu Traditions
He is indeed the guardian Deity of
path in his sojourn on earth.
e Story of the demon Gajamukan
acquired untold power through e devas and Sages who, unable to va for help. And help came in the 2 His right tusk and aimed it at the nd he rushed menacingly towards at the mushika, hoping to kill Him! nd made him. His Vahana (vehicle).
elated in the words,
md kath tha van
turthi enparaal.”
Ganesha Chaturthi is a day filled with piety and thanks-giving and a day of rejoicing, "in the knowledge of life's inherent goodness, of Seeking Ganesha's blessing for the remova Of all impediments,' while devotedly singing and
ring dia chanting His Name.

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GaneSha Chaturthi
Ganesha, Vinayaka, Ganapathy I names, is venerated with deep affe Lord of beginnings, the very embol and presides over the intellect. ( through-out India, Nepal, Indones and to a lesser extent in Tibet and
The ten day festival ends with t images or effigies in the sea. This His return to Satchidananda. But to consigning of Ganesha to water Persisting Reality is worshipped wi reality."
Chaturthi is widely observed with a difference. In North Indi observances and the festivities tha consist, of offering traditional puj style as one would do for a gues' guest departs food and gifts are C devotees, thousands of them, wal the accompaniment of music and da symbolises the border of the villag water (immersed in the water) th programme is one of joy, Camarad
SRI LANKA’S OBSERVANCE OF CHA
In Sri Lanka, the Chaturthi obse India. Elaborate abhishekams are do shells known as 'Sangaabhisheka milk, honey, curd, fruit and ghee; and archanais in all Ganesha Tem occasion are made of Aruham pullu Modhakam, His favourite Sweetm

141
Dr Called by any of His numerous ction by every Hindu. He is the liment of the material universe )ne sees that He is venerated a, Sri Lanka, Burma, Cambodia Japan.
he ceremonial immersing of His immersion is said to symbolise man in the mundane World, the is based on the idea that the th the aid of the perishing non
both in India and Sri Lanka but a for example, the Chaturthi at follow are spectacular. These a to His image or effigy in the t who comes home. When the ffered for the journey and the k with Him, singing bhajans to ince up to the river or sea (which e) and after He 'steps' into the he devotees return. The whole eri, devotion and music.
TUIRTHI
rvances are different to those of ne with thousand and one Conch m" or special abhishekam with his is followed by special pujas bles. The garlands used on this and the prasaadam is essentially
'at.

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142
Ganesha puja becomes int imagination and creating a Conr and invisible super-human. Dar as a little girl sang in childish ferv Karimukaththu,' the Deity with she would give Him milk, pure h in return that she be blessed wit namely lyal, Isai and Natakam." deep request.
To the adult, Ganesha puj associated with prayerful rituals includes the fast during the day flowers, incense, sacred campho Sweetmeats. The puja is Conclu arati and namaskaram. The pras needy on this day symbolising aો
The Hindu genius has broug the ordinary man to understanc elaborate ritualistic pujas, subt soul-stirring human relationship." fast explain this clearly and a obstacles in life and work towa Selfless service to the Communit
It is in keeping with Hindu tra new with the symbolic breaki Ganesha's help to remove all ob
"Let the Lotus Feet of Ganesh
In all ritualistic worship, the v
A conicular effigy of Him is made paste and decorated with a stran

Remembering Hindu Traditions
aresting to children rousing their ection between the visible human ne Avvai, the celebrated poetess, pur invoking Ganesha as " "Thungak the elephant head' and saying that oney, Sweetemeat and dhal, asked h the three forms of Sangam Tamil This was a child's prayer with a
a means some thing more. It is followed by meditaion. The puja with the offerings of sandle paste, r and prasadam namely fruits and ided with the singing of bhajans, adam is given to all especially the nattitude of service to humanity.
ht forth concrete symbols to help the abstract truths and through le concepts are transformed into ' The observances of the Chaturthi so the necessity to remove the rds achieving one's goal through
y.
ditions that one begins something ng of the coconut and seeking Stacles Saying,
a confer on us unmixed blessings.'
ery first offering goes to Ganesha.
out of saffron, sandal or cowdung of grass known as Aruham pullu.

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Ganesha Chaturthi
This effigy is placed on a betel leaf and the main puja follows.
The worship of Ganesha see thousand years. Indus Valley Seals b God. With the spread of Buddhism China, Japan, Tibet, Nepal, Afghar Ganesha His popularity spread to Ja these regions, the quality of prote brought about reverence towards th is conceived as having Buddhi and South. He is considered as a bachelo energy, Shakti. A piece of sculpture intertwined, has been found in Chi a mystery but early evidence of His established.
Tradition has it that Ganapathy Persia (Iran). A plate with the carv Ganapathy has been recently excav and the archaeologists say that it be and 1000BC.V.
THE DEPICTION OF GANESHA
Ganesha is depicted as elephar the torso of a man. He has one b wears a Serpent as His sacred thre: hands. In one He holds a hatchet, i noose and in the fourth the Swe Symbolize certain principles, nam deceptive while the hatchet is S' perceptions and fears. The noose desire.

143
nd the puja is first done to this
ns to go back to almost five ear the imprint of the elephant , His worship spread as far as listan and South East Asia. AS va, Bali and Borneo - perhaps in Ction, annihilation of obstacles e Deity. In North India, Ganesha
Siddhi as His Consorts; in the r. Esoterically, the consort is His with Vinayaka as two elephants na. How this form developed is worship in China has now been
was also worshipped in ancient ings of an elephant faced God rated in Luristan (western Iran) longs to a period between 1200
t-headed, pot-bellied and with roken tusk and He Sometimes ad. Artists depict Him with four h another a goad, in the third a etmeat, the modhaka. These ly, the goad cuts through the "mbolic of cutting away false
is used to restrain obsessive

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144
The mouse is the vahana of in each one which can eat awa have gained in life. This is a ri such incidents. His elephant bo in its entirety and embodies Co OM, the Pranavam is represen and philosophic thoughts behi In Havell's words,
"...... the Indian geniu conception of Ganesha i of man's animal natu mystery of the Sphinx all Carried out with mag modelling.'
The concept of Ganesha is
examined. One marvels at t application of the artist who firs concept of the Pranava OM ar him! But still, it is fascinating to put together an elephant hea creating an image of curio | Countenance, some new interp whole becomes more awe-insp drawing one closer to Him.
Though the story of Ganesh iconography very special, yet related to the sacred syllable Pranava mystic syllable which simplest form of the word of C syllables 'A', 'U' and 'M'. This, and the concentration on enlig be associated with Ganesha, the

Remembering Hindu Traditions
Ganesha and represents the craving |y a mountain of merit that he may aminder to be vigilant and prevent dy is bulky representing the cosmos smic intelligence. The Sound symbol ted by the trunk. Thus the spiritual nd this unusual form is fascinating.
S has here given us a really noble n a serious mood, as a perSonification re, imbued with something of the nd a certain super-natural Solemnity, nificent strength and breadth of
interesting when His iconography is he ingenuity of imagination and it conceived this form - perhaps the nd the story in the Puranas guided ) think that one's imagination could d on a pot bellied body of a child us beauty. As one beholds His retation seems to come up and the iring preaching something new and
a is shrouded in mythology and his as it has been seen, He is deeply OM. This is the first principle, the
is the essence of the Divine, the iod. It is composed of three sound being representative of the Divine htenment and knowledge, came to
embodiment of all wisdom. A-U-M

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GaneSha Chaturthi
stands out as the Supreme Syml Linguistically it is pre-eminently suit for the whole gamut of the univers is the first Sound that arises when to produce a sound. The "U' sound from the interior to the exterior part movement of the tongue. "M' culr the closure of the mouth and the b the nostrils. Thus the sound A-U-M vocal mechanism in man and is thu the most significant of symbols.
To the devotee, the A-U-M is the is also Called Pranava because it ena in the Brahman through the aw Kundalini. From the navel regior awakened and it traverses throug Crest with 'M'. A-U-M is thus syn Contains in miCrOCOSm the entire and belief." (See page 37)
“Ganesha is a symbol of apotheosis of all the qualit animal Creation. Siva is th Ganesha, His son, stands fc
says Havell an art historian.
It is believed that Ganesha Sit. Muladhara Chakra, the ganglia of n man, which governs time, matter strengthens the memory and bring the same time protects one from Chakra becomes activated as the S

145
ol that ever has been devised. 2d for being taken as the symbol a sound, Shabdabrahman. 'A' the vital breath manifests itself marks the passage of the breath
upto the lips, with the requisite ninates the sound process with lowing of some breath through epresents the basic parts of the S qualified for being considered
Vachaka or word for God and it bles the individual self to merge takening of the Prana in the through 'A' the Kundalini is h 'U' upwards and reaches the onymous with Ga-ne-sha and cult of Hindu spiritual thought
social order and stability: an ies which man shares with the e symbol of the Soul - Atman, ir Manas - the mind”
upon the psychic lotus of the erves at the base of the spine of and memory. Worship of Him s knowledge from within and at
lower forces. The Muladhara biritual aspirant climbs higher in

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146
the spiritual plane of Consciou and Confusion in him gradually
Ganesha is the closest to th making the contact between th In modern parlance, Ganesha | words, "Close your eyes and Ganesha in the computer termir Internet, with Ganesha firmly information and answer to eve that many a devotee has with a
NOTES
1. தேவர்க டேவன் சிந்து முகத்தவ தாவுற விநாயக சதுர்த்தி யென்ப
ii. Facets of Brahman - Swami Ch
i. பாலுந் தெளிதேனும் பாகும் பரு நான்கும் கலந்துனக்கு நான் தரு துங்கக் கரிமுகத்துத் தூமணியே சங்கத் தமிழ் மூன்றுந் தா
iv. Facets of Brahman.
V. Bhavan's Journal
vi. Vanden Berghe's article – Histc
vii. Whisperings of Eternity.

Remembering Hindu Traditions
S awareness and his sense of fear fade away.
he material plane of Consciousness e devotee and the Almighty easier. puja becomes Computerised in the code in the magnificent form of hal of your brain. On the remarkable seated within, you could access all ry question.' Such is the closeness
truly remarkable Ganesha.
பன் -
ரால்
idbhavananda.
ப்புமிவை
வேன் - கோலஞ்செய் - நீயெனக்கு
rical Studies of Iran Aug.-Sept 1970

Page 170
The story of Krishna is a granc legend which has been handed dow who have woven an embroidery of These stories carry messages of righteousness and are specially relev today which is bereft of these value
Krishna was born in a prison cell Yamuna River on a dark and rainy nig dark and gloomy because the demo reign of terror. It was predicted that Devaki would destroy him. This p imprison Devaki and her husband Va child of theirs should be put to deatl

KRISHNA JAWANT
| Saga of a many splendoured In the ages by various people inspiring stories round Him.
love and peace, truth and ant to the strife torn world of
S.
n Mathura on the banks of the ht. The whole atmosphere was h King Kamsa had unleashed a the eighth child of his cousin rompted the cruel Kamsa to Sudeva and ordered that each
as Soon as it is born

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148
But God works in ingenious to the accompaniment of thui eighth day of the dark half of th a blue baby boy like a lotus flo lips. Seeing this extra-ordinar reverential attitude. A voice W. the child to Gokulam and entru: baby girl to Mathura. All the parted for Vasudeva to take the baby girl to Mathura.
In the dark gloomy atmosph was the luminous Lamp of Wis the darkness of ignorance, assu as the resplendent Maha Vish and lotus; now being the new basket with the big toe in his I hood of the Cobra as a canopy ( lashing rain - Strange and fasci descent of the avataar, Lord Sr
Krishna is the eighth of th each incarnation fulfilling a se age. The Krishna avataar is the of the Supreme where His God the revelation of His Cosmic FC on three occasions. He gave t mother, then to His friend Arj The other avataars are only pa
In the Gita, Sri Krishna say, "parithraanaaya saaduna vinaashaaya cha dushkrit dharma samsthaapanaari sambhavaami yuge yuge,"

Remembering Hindu Traditions
ways and the eighth child was born nder and lightning, on Ashtami the e month of Aavani. This was Krishna, wer with a beatific smile on his tiny y Son, the parents bowed low in a as heard directing Vasudeva to take st him to Yasodha and bring back her prison doors opened and the river child to Gokulam and bring back the
here the baby boy in Vasudeva's arms dom that had come down to dispel Iming various forms - now appearing nu Carrying the discus, mace, Conch | born babe sleeping quietly in the mouth; and now appearing with the over the basket to protect it from the nating were the scenes depicting the i Krishna.
e ten incarnations of Maha Vishnu, t of cosmic schemes in a particular purna avataar, the full manifestation iness was clearly manifested through }rm, the Vishvarupa, which occurred he Vishvarupa dharshan first to His una and lastly to grandsire Bhishma. rtial revelations of the God-head.
ዘገገ haaya IV - 78

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Krishna Jayanti
for the protection of the good, fc and for the establishment of righteo
And so descended God as Krish
world.
THE RELATIONSHIP BETM/EEN GODA
The relationship is illustrated b (bhaava) that one reads of in the leg vatsalya bhaava, the nayaka-nayaki lastly the emotion where man seeks
A beautiful verse in the Rig Ved where God is conceived as the Fath
Stay still, O Beautiful Onel c With this Sweetest song, Ig Hem, as a Child grasps his f.
Here, the Beautiful One is God Father and man stands as a child in Vedic hymn one sees this sentiment of himself as the mother while God is
This evolved into tender devotion a
of as the Child as in the Case of Bala
INPANT KRISHNA
The Cult of infant Krishna has indee influence amongst the Hindus, the Devi" in the Bhagavatham, speaks of Y as taking a rope to tie up the naugh several offences, Stealing the Cream, the rope in the mother's hand, Kris

149
or the destruction of the wicked usness, I am born in every age."
hna to rid the adharma in the
AND MAN
y using every tender emotion gends of Krishna. These are the phaava, the Sahitya bhaava and God as the Supreme Absolute.
a explains the vatsalya bhaava Ber. It reads,
do not go away "rasp the garment's ather's robe.
and He is conceived of as the relation to Him. But in another reversed and the poet speaks the Infant she fondly embraces. nd affection for God conceived
Krishna or Bala Kumara.
2d been a profoundly humanizing Vaishnavites in particular. Kunti asodha, Krishna's foster mother, ty Krishna who had committed
breaking the milk pots. Seeing hna bowed his head and Wept.

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Balakrishna and His many pranks
to open his mouth. Low and indescribable Cosmic Form, that
In reality, God is Unborn andi
THE GOPIES AND THE LORD
The Nayaka-nayaki bhaava and divine qualities of the gopi beings, according to Hindu rel and God as the only Bridegroo each one.
Krishna literally demonstr sojourn. Here, the love of the It was supreme love Prema, t minds became Krishna-maya a dancing with him in pure nupt Krishna performed with the g( gopi felt that God was speci
 

Remembering Hindu Traditions
Here, Krishna the child is seen in a unique picture of sub-ordination before his mother Yasodha who renders service to the child out of pure love and affection and while discharging such devotional services, she forgets the divinity in her arms. There is no reverential attitude but a Spontaneous love and pure affection. Had she been Conscious of the Son's exalted position, her behaviour would certainly have been different. In one instance reflecting his human attributes of stealing butter, eating the Cream, she reprimanded and asked him
behold it was His Vishvarupa the she saw. This was a revelation to her.
no one's son, but He is the Father of all.
is seen in the co-relation of human s of Brindaban and Krishna. All living igious concept are viewed as brides m capable of espousing and guiding
ated this position during his earthly gopis was no mere physical passion. hat they had for Krishna and their hd they gained Oneness with God by ia | love. In the Rasa Lila dance that pis, he multiplied himself and each ally with her. This love for Krishna

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Krishna Jayanti
could one relate this story to the could puzzle some who may not
The human beings, namely th seeking through deep devotion to verily Brindaban to those who are to God. The Rasa Lila dance Could one's life so that the nearness to G The melody from Krishna's Flute lures the entire creation towards Him and also portrays His love for His Creation. The Blue Krishna wearing yellow silk with a peacock plume on the head and a garland of woodland blossoms, plays the flute for all beings and it is for man to try and capture the Divine melody.
THE COMPANIONSHIP OF ARJUNA
AND KRISHNA
The symbolic companionship of Arjuna and Krishna, the human
 

151
portrays the na ya ka-naya ki I bhaava, the culmination of bhakti. The gopis dance with | God in perfect ecstasy and in the process the lover and the loved one become identical.
This is the Oneness of
Vedanta.
Who are the gopis in the
mundane context? How
present times? are questions that see the Connection.
he individual Souls, are the gopis realise God within. This world is full of love, service and devotion be brought right down into each od could be felt by the individual.
The Eternal Friend of ManLord Krishna

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152
and Divine Soul is next seen no midst of a battle. He plays the e era di Cation Of adharma. He i Arjuna's chariot. His advice to Gita is meant for all human bei
Bhagavan Sri Satya Sai Baba to man’s door Step. It is not juS but in the subtle form, the suks which Swami refers to as the H of the heart. In this battle the fiv Kaurava brothers were fightin where all of them were born, the Charioteer guiding the Pa Kaurava tyranny.
Though several millennia ha was preached to Arjuna by hi always find something living in the developing thought and has spiritual problems that afflict 1 political and social crisis and ev man. In times of crisis, when th torn by the conflict of duties, it and light. The Gita deals essen of human life and it is in this Co every day life appear. It is a call but always keeping in mind tha
In life, the Pandavas are rep of Satyam, Dharma, Shanti, Prer at war with the many evil qualiti hundred or more. Man's make u tendencies. Evil tendencies are tendencies originate in the w

Remembering Hindu Traditions
t in a peaceful hermitage but in the ternal role of a friend of man for the S the Charioteer, (Sarathi) driving Arjuna in the form of the Baghavad ngs for all times.
a brings the Kurushetra war right up t a war fought several millennia ago hma rupa, the war rages within man ridayaksha or the subtle firmament e Pandava brothers and the hundred g for the kingship of Hastinapura nurtured and trained. Krishna was ndavas to era dicate adharma, the
ave passed since the Bhagavad Gita S Friend Lord Krishna, the Hindus the Gita, something that fills into a freshness and applicability to the che mind. It is a poem of crisis, of en more so, of crisis in the spirit of emind is tortured by doubt and is has turned to the Gita for guidance tially with the spiritual background ntext that the practical problems of to action, to meet the duties of life t spiritual background."
resented by the five good qualities na and Ahimsa which are constantly 2s the Kauravas, numbering perhaps p is a Combination of good and bad
due to blind ignorance and good liteness of purity. Strangely these

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Krishna Jayanti
good and bad qualities are related common origin. Being opposed to disputants for the kingship of the h within helping man to eradicate a good qualities triumph.
The Krishna Jayanti observant Cultural Centres are elaborate as us with hundreds of devotees particip The fast is meant for both husband live near God on this day and as meditation engulfed by the silence to guide the future.
NOTES
i. Each of the ten incarnations of Vis Nature and the evolutionary patt discerned – from the lower to the hig fish representing the lowliest forms or boar, Narasimha or half lion ParaSurama, Rama, Krishna, Buddh of the Law of Nature that drive un manifest State.
In the congenial environment of w; appearance. This event in Nature is all Avataar as being the first where God deep into ocean and reclaimed the lo
Next in the evolutionary pattern is water and on land and tradition ha tortoise to support the celestials prosperity.
The Varaha or boar incarnation in where God took this form to retriev

153
to each other because of their
each other, they become the eart. Krishna is the Atman deep that is evil in him so that the
Ces in all Vishnu Temples and sual vWith abhishekam and pujas ating in the singing of bhajans. and wife who fast and mentally each devotee turns inward in within, God is "born' - the Light
shnu is allegorically represented in ern of the living species could be gher order - through the Matsya, the , through Kurma ortortoise, Varaha and half man, Vamana or dwarf, a and lastly Kalki, a personification s the manifest universe into the
ater, the aquatic beings made their egorically representedas fish-Matsya assumed the Matsya form and dived st Vedas in the form of four babies.
the Kurma, which could live both in S it that God came as the Kurma or who churned the ocean of life for
the order of evolution comes next, re the Earth Goddess when she was

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154
plummeted deep down to the bc vanquished by Him. The boar Water.
Narasimha or half-man and hal of evolution, animals like them human form. Tradition speaks o acquired the boon of not being so God assumed this strange for the saintly son of the demon hi
Vama na is the fifth in Carnatior has been Somewhat formed b Mythology speaks of God comi Bali asking for a piece of land j
When it was granted the dwarf the Created World in two strides on the King and tamed him.
The sixth is Parasu Rama, the ev the bad were exterminated. Evo incarnation, Sri Rama, the mo Ramayana allegorises the tene Paramaatman and the Rama-Ra and bad.
Sri Krishna is the eighth Av Paramaatman, the Reality.
The ninth incarnation is the Buc to the pinnacle of perfection
And the tenth is yet to come, Nature that drives the manifest
Kunti Devi is the mother of the She was devoted to the service her problems all the time, so th and remember Him.
o r :
Pandit Jawaharlal Nehru - Thou

Remembering Hindu Traditions
)ttom of the ocean by a demon who was species live on land but are partial to
F-lion is the fourth where in the ladder onkey ape etc are evolving towards the f a demon named Hiranyakasippu, who killed by a living being in the world and m in the fascinating story of Prahladha, mself.
where the physical structure of man ut his mind not developed, a dwarf. ng as a dwarf to the ego-centred King ust three strides in extent.
assumed the Cosmic Form and covered and for the third stride placed His foot
solved man carrying the axe with which lution reaches its climax in the seventh del of human perfection and the Epic ets of Vedanta where Sri Rama is the vana conflictis the war between good
taar. Though human in form. He is
ldha where He shows that man can rise
through self-discipline and saadhana. Kalki a personification of the Law of universe into the un manifest state.
Pandavas - Arjuna being the third Son.
of Krishna and requested God to give at she could constantly turn to Him
ghts from Nehru on the Gita.

Page 178
The Significar
The Durgai Amman Temple pe in Jaffna C8
 

THE MAHOSAWAM
OFA TEMPLE
lᏟe 0f Durga Dewi and Her Mahotsavam
The MahotSavamo in a || mples is one of the most ricate, highly choreographed d spiritually powerful ritual in hdu Culture - it is indeed rooted the millennia of the Culture couraging total Surrender to a nse of unity with the Supreme le. It is the grand annual festival ginning with the hoisting of the g - the Kodi-etram, followed by rious ya agams, a bhishekams, jas and ceremonies over a riod of several days. These remonies are conducted in the

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156
Moolastha anam — the Sanctu Mandapam where pujas are off tiru vila is the Colourful Ch Theerthotsavam, the water-cut many temples, the Tirukkalyaar conducted and finally the low Each one of these events has a microcosm corresponding to th preservation, dissolution, obscu
Durgai Amman astride the Liu
- Her Vahdnam
Tellipallai, Jaffna. The faint Crims ushers in the Aavani dawn wit temple tower. Basking in the thousands of devotees Watch worship Her with implicit fait devotees in Durga Devi, re-affir devotees come to Her not only the year carrying their stresses, a sense of peace and solace. Sh the Universe while the devote offer their love and devotion. S times and the devotees flock t their request and petitions.
 

Remembering Hindu Traditions
m Sanctorum and in the Va Santa ered to the utsava murti". The Therariot festival followed by the ting ceremony on the next day. In ham, the wedding ceremony is also ering of the flag - Kodi-irrakkam." deep significance in the macro and he panchakrityas, namely Creation, ration and granting of grace.
One Such Mahotsavam is the interesting festival held annually in the month of Aavani at the Durga i Amman Temple in Telli pa llai, Jaffna. The celebrated Temple with all its grandeur and sculptured magnificence stands Sublime in silent ጋ/ገ meditation amidst the palmyra h groves in on blush in the eastern firmament h a shaft of sunlight touching the golden warmth, thousands and Mother Durga in Her chariot and n and devotion. The faith of the ns their tenacity and strength. The luring the festival but also through trains and worries and return with 2 is conceived of as the Mother of es are Her children who come to he holds "Her daily court' at puja ) offer their tributes and present

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The Mahotsavam of a Temple
The temple is the venue of the N associated with it, take place withir utsavamurti of the festival is brough mOre Cerem OnieS.
THE CEREMONIES
The hoisting of the white flag, K of the MahotSavam, and takeS Kodistambam. The un furling of til Creation. The devotees observe this Come to the temple for the special
On these occasions the Deity, D. splendour looking ethereal each t Saptasati,
"She is Sarva Mangala the c Sive the bountiful, Tryambake the protectress c Gowri Narayani”
and the pujas and ceremonies perfo of Durga, represent the act of preser nourished and preserved.'
Several abhishekams, yaagams several days and on the ninth day attired Durga Devi is brought out fro great pomp and pageantry and place elaborately carved chariot with t devotees around Her. Behind Her the of thevaram, bhajans, chanting of m music. The whole picture is beautifu it is indeed a wonderful opportuni

157
Mahotsavam and all ceremonies the temple first and then the it to the Vasanta Mandapam for
Odietram" marks the beginning place at the flag staff, the he flag represents the act of day with prayer and fast and pujas and ceremonies.
urga Devi appears in Her Divine ime. According to the Durga
uSpicious,
ind
}rmed to these various aspects vation - that which is created is
and pujas are conducted for of the festival, the beautifully m the Vasanta Mandapam with ld in the chariot.v. She rides the
housands and thousands of very air is vocal with the singing antrams and the naagasvaram and charged with spirituality; ty to experience Durga Devi's

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158
tangible laser-like spiritual ble! not described. The Chariot festi bondage and helping in the ho
The Chariot festival is follow cutting ceremony. The utsava the Kerni and is dipped in the to cleanse themselves of their the Grace of God."
On the night of the Teert observed in some temples. conducted by the priests and Bridegroom, the Lord and His lowering of the flag, the curtai
These festivals are impor believe in, an anchor in the bringing with it love, peace a moments of prayer with God Immanence of God in one's lif depicted fully where man d bondage and surrenders Comp
God in His aspect of Durg worshipped at the Durgai Am Mahishasura Mardini, the one There is a buffalo in each or ignorance. The concept of destr of ignorance and the worsh conquering of ignorance.
The image of Durga is We radiates - Her excess power i. centre of which She in Her aspe.

Remembering Hindu Traditions
ssings which could only be felt and val Symbolizes the act of destroying" ly Communion with Her.
led by the Teerthotsavam, the Water murti is taken to the temple pond, water. The devotees then plunge in
sins. This signifies the 'bathing' in
nam, is the Tirukkalyaanam that is The actual wedding ceremony is with the tying of the Thaali by the Consort are worshipped. With the n Comes down on the Mahotsavam.
tant. They give man something to roubled world and Some idealism nd sanctity. Man does share these and the entire festival portrays the e. The Pati, Pasu, Pasam concept is etaches himself from his worldly letely to the Supreme.
a Devi, the Mother Divine, is thus man Temple. She is worshipped as who destroyed the buffalo demon. e of us and the beast symbolizes uction is associated with the removal ip of Durga thus Symbolises the
I known for the spiritual power it interned in the Sri Chakra"* in the tas Lalitha, the bestower of spiritual

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The Mahotsavam of a Temple
light and wisdom, stands. Special p are performed regularly at this ten
In the Svetasvatara Upanishad, which reads,
You are woman You are man, You are the lad as also the lass, You are as an old man tottering
God comes in various forms, ir in the strength of a man; in the joy
age.
The Nirvana Tantra describes 'as all colours, white, yellow and o all the elements are in the end absc of all Colours is black, so Kali is repr man that She is without Substance rishis declared,
There is only one cosmic e. permeates and interpenetra the world evolves out of it, into it.'
These are the processes of dissolution. This Cosmic Energy to Divine. The physicist speak of the ir the universe as the quantum energ
The Devi Sukta of the Rig Veda (X 1
ZAlthough I am One by My

159
ujas, known as Sri Chakra pujas nple.
there is an exquisite verse
I with a stick.’
the gracefulness of a woman; of youth and in the wisdom of
Durga as being black because, thers are absorbed in black, so )rbed in Kali and as the absence 'esented black in order to teach and withoutgunas.' The ancient
nergy which pulsates, pervades, tes every atom in the universe - revolves round it and resolves
F creation, preservation and the Hindus is Sakti, the Mother nfinite Conscious Energy behind
gy.
25) says,
powers I appear manifold.'

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160
And one of these manifesta is Maha Tiripurasundari, who and joy. Thus the Mother is not the terrible Durga, the dark Gc reality destroys the demonic ti
Durga Devi, the Mother cor Grace resides in the Durgai Al unfailing refuge of all beings.
NOTES
i. Maha+utsavam, literally meani
of a temple. Each temple has and followed by a festival. In grand and the temple Deity is
ii. Utsava murti is the temple De
Ceremonies i. உட்சவமூர்த்தி கொடியேற்றம் தே
கொடியிறக்கம்
iv. The unfurling of the flag repres made of wood encased in cop the same material facing the sa Pati, God. The white flag with presiding deity on it is Pasu, th with a white cord which repre made of tharppai grass whic Pasam. The fact that God is th rests is reflected in the flag-pi With the two Cords. The Whole re of Pati, Pasu, Paasam - God, Sc
V. Saint Samband har speaks of t down to earth to save mankind

Remembering Hindu Traditions
tions is Durga Devi. Contrary to Her is the embodiment of love, beauty only the beautiful Creator but is also )ddess, the destroyer of evil who in endencies, the ignorance within.
hCeived in all Her infinite Power and mman Temple in Jaffna. She is the
ng the great festival is the annual festival its special day which is commemorated the bigger temples the Mahotsavam is caken round the temple in a chariot.
2ity that is specially presented at these
ரத்திருவிழர் தீர்த்தோட்சவம் திருக்கல்யாணம்
ents the act of Creation. The flag-post is per and Silver plate with a flag made of anctum sanctorum. The post represents
the impression of the vahanam of the e Soul. The flag is wound round the post sents the Grace of Durga and a string h represents bondage and ignorance, he Primordial One on which everything ost and round which the flag is wound epresents the Saiva Siddhanta philosophy bul, Bondage.
he various aspects God takes to come

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The
Mahotsavam of a Temple
Vi.
vii.
Viii.
வேதமோதி வெண்ணுால் பூண்டு வெள் எருதேறிப் பூதம் சூழப் பொலியவருவா
Each of the bigger Hindu temples h "Ratham' or 'Ther." This is a huge or high canopy rising tier over tier an size. It is fashioned with intricate C and its chasis is massive with heavy
Puranic tradition has it that Sivamo Mount Meru as His bow and Agni Citadels of the a Suras – in man the aanavam, kan mam, maaya.
Saint Manikkavasagar sings of this
ஆர்த்தபிறவித் துயர் கெட நாமார்த்தாடு
He is the holy water where we sing from the Shackles of births. Saint Appar SingS: அத்தா உன் அடியேனை அன்பா லார்த் அருள் நோக்கில் தீர்த்த நீராட்டிக் கெ அதாவது சிவனருளில் மூழ்கிக் சிவா6 எய்துவதாகும் மேல் கூறிய நால்வகை அம்சங்களிலு காத்தல், அழித்தல், அருளல் என்னும் நா தொழில் காத்தல் தொழிலோடு எண்ணப்
The Sri Chakra Consists of the Bil innumerable triangles upright and inv of lotus petals. Pujas and archanais known as the Sri Chakra Puja.

161
60)6II
ர் புலியினுரிதோலார்
as a Sacred chariot known as the
namental chariot in wood with a d is awe inspiring in its towering arving and exquisite wood work
wheels.
unted the chariot Earth and with
as His arrow destroyed the three ese are the three malas namely
aS:
ம் தீர்த்தன்
and bathe so that we may be free
தாய்
ாண்டாய் னந்தமாகிய பேரின்ப அனுபவத்தை
ம் பஞ்சகிருத்தியத்தில் படைத்தல், ன்கை அவதானிக்கலாம். மறைத்தல் பபடுவது பொருத்தமாகும்.
hdhu, a dot in the centre with serted edged with a circumference are performed to it and this is

Page 185
Saint Manikkavasagar
AAW!
MAN
Aivan
When Sivais s young Cooli Manikkavasag Moolam stre this event bri
our present t of this day. T and is Confine Manikkavasa, the key to lov race, Caste, C Singing the S. that these are Eterna.” The Upanishadic
 

AN MOOLAM IN SAINT NIKKAVASAGAR'S LIFE
Moolam is a very auspicious occasion said to have Come down in the form of a e in answer to the prayer of Saint gar. In Chidambaramone Seesthe Aavani et which was named to Commemorate nging Saint Manikkavasagar right up to imes and pointing towards the sanctity he observances on this day are simple 'd only to fasting and remembering Saint gar who has bequeathed to humanity e and peace, transcending all barriers of reed and Communal consideration. On ongs of the Tiruvasagam, one realises , "Songs of man's faith and love of things Tiruvasagam leads one on to the prayer - "Asatoma Sad gamaya;

Page 186
Aavani MOOlam
Tamasoma.jyotir gamaya; Mrityor má the slumber of darkness that one is escape from death to Immortality.
'See What I have seen
See the One whose rosy Fe See Him Whom I have reCO
See Him who has made me H.
sings Saint Manikkawasagar in his Cele world is a place where man can finds
The events leading to the Aa appeared as the Horseman and late carrying sand, could be gleaned fr
"Madurai perunan maan Kudhirai Sevakan alaki kol Aangadhu thannil adiya V Paangaai man Sumandhu
narrates the Sage, giving all t
MANIKKAVASAGAR'S LIFE STORY
History has it that Tiruvatha\ Vadavoor in the Pandyan Kingdo difficult political career that Tiruv was blessed as Manikkavasagar. Fro of purpose he endeavoured to unde with God, a conscious urge in him And in this search he realized that Hands of God and his duty was to S "Tell us the ways of serving You an was his all Consuming passion eve drew the attention of the ruling m Chief Minister. But he was a Soul in God and seeking a Guru who woul

163
aamtitamgamaya.' It is indeed from awakened to perceive the Light and
et touched the earth gnised as Siva is and showers Grace,"
brated Tiruvasagam showing that this alvation, where he can be redeemed.
vani Moolam episode where God r worked as an old woman's Coolie om his composition itself
akar irundhu kaiyum
atkaakp I aruliya.
Ανή
he details.
soorar was born in the village of m. It was from the turmoils of a
athavoorar rose to Sainthood and m a very young age with singleness 2rstand and establish a connection to transcend his finite existence. he was only an instrument in the arve Him. In one instance he sings, d we will obey You. To serve God n though his talents and Sagacity onarch who appointed him as his conflict, yearning for the grace of d guide him towards this end.

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164
The ardent wish for a Guru Wa. Tiruperunturai to purchase hor journeying through Tiruperunturai, a mystic Guru, who exerted an ir young man. On seeing Him, Tiruv with the words "Namasivaya,' O mission and changed allegiance fi who was in reality the Sovereign F and being charged with spiritual fe God in garlands of Songs. On heari named him '"Manikkavasagar' ol the unseen Power like a Divine disCOver the Truth and teach manki
Manikkavasagar became obli spent the money in selfless acts learnt that his orders had been flou he had him arrested demanding helpless against the might and wr him through Divine intervention, a engaged in selfless pursuits.
THE CONTINGENT OF HORSES'
The Contingent of horses tha becomes a contingent of donk
 

Remembering Hindu Traditions
SSoon answered when he was sent to ses for the Pandyan Cavalry. While , he heard divine music and perceived hdescribable sense of Wonder in the fathavoorar fell prostrate at His Feet In his lips. He forgot his immediate rom the mundane ruler to this Guru Ruler of the universe. He was inspired rvour he poured out his yearnings for ng these Songs, the Guru blessed and ne whose utterances are gems. Thus fragrance lured Tiruvathavoorar to nd through him these eternal verities.
vious of his purchasing mission and of Service. When the Pandyan King ited and the money Squandered away, an explanation. Manikkavasagar was ath of the King. But SucCour came to S it would, to any true devotee of God
ARRIVE ON AAVAWI MOOLAM
Taking refuge at His Feet, he prayed for assistance. He was directed by an inner Voice to proceed to the capital and say that the horses would reach Madurai on
Aavani Moolam. And on this auspicious day, a Contingent of fine horses t did appear in the city led 2ys by a Stranger whose

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Aavani MOOlam
cavalier behaviour angered the Kil into donkeys Creating pandemoni angry and his wrath and indignati Minister, who once againbec punishment. He was stripped of h sands of the Vaigai river bed.
"He is the King of the world whic earned His Wage and got can on His golden Form which car Let us sing O Ammaanaali,"
sings Manikkavasagar in one of his the unfailing support that came to
The King realized his mistake that the Youth was nome Other t was His Tiruvilaayadal. Manikkav and the King begging his pardon O declined everything and renc wandering minstrel, visiting temp in "holy strains of beauteous w Chidambaram, as he had been bi
NOTES
1. கண்ணால் யானுங் கண்டேன் கா
புவனியிற் சேவடி தீண்டினன் காண சிவனென யானும் தேறினேன் கா6 அவனெனை யாட்கொண்டு அருளி
i மதுரைப் பெருநன் மாநகர் இருந்து குதிரைச் சேவகன் ஆகிய கொள்ள ஆங்கது தன்னில் அடியவட்காகப் பாங்காய் மண் சுமந்து அருளிய
iii. . . . . . . . . . . . . . . . . . . . . . . . . . . . கடவுள் கலி மண் சுமந்து கூலிகொண்டு அக்கே புண் சுமந்த பொன் மேனி பாடுது

165
ng That night, the horses changed um in the city! The King was very on were directed against his Chief ame the victim of torture and is position and thrown on the hot
carried earth in noisy Madurai, ed by the Pandyan King tries wounds!
hymns giving the rest of the story of
his rescue once again.
in punishing Manikkavasagar and han God Himself and that all this aSagar was immediately released ffered the kingdom at his feet. He unced the world becoming a les and singing the glories of God ord." Finally he settled down at dden by God.
ண்க
ர்க σότεB F, ,
னன் காண்க
l
0கயும் r
甘、、!+,
மதுரை
காவால் மொத்துண்டு υ
ம் காண் அம்மானாய்.

Page 189
THE SI
- Saga of Devi
"There is only One, the Co. pervades, permeates and Universe: that the World and resolves into it,'
declared the ancient Rishis
These are the processes dissolution performed respective of Brahma, Maha Lakshmi the Co Consort of Rudra - the three signit we worship during the Navaraat

GNIFICANCE OF THE
NAWARAATR FAST i during the Nine Nights
Smic Energy (Sakti) which pulsates, interpenetrates every atom in the evolves out of it, revolves round it
(nowingly."
of creation, preservation and ly by Maha Saraswati the Consort nsort of Vishnu and Maha Kali the icant manifestations of Devi whom i fast and festivities.

Page 190
Navaraatri Fast
Devi is the Primordia Sakti or and name. Her glory is ineffable an The three forms as Consorts of inseparable from their Lords as he truth that manifestations of Sakti i
Para-Brahman in action.
"Sarva Mangala M Shive Sarvartha Sa Sarnye Tryambike, Gowrie Narayani
says the Devi Mahatmyam, auspicious One. Thou art Sarva bountiful; Triyambike the protectre at Thy Feet."
This adoration has grown dow and mystic worship of Sakti as th inherent power of the Divine.
In the Rig Veda which is an anc Divine Mother says. “I am the Oue all wealth and fruits of work. I a Although I am One by my powers phenomenal Universe. Such am Ib
ln the Saundari Lahari, Sri Sha Supreme who is near enough to us this world and yet beyond it and transcendent.
Thus we see that the Hindu worshipped God the Supreme Or Universe. The conception of God as

167
the Divine Principle beyond form d Her splendour is indescribable. Brahma, Vishnu and Rudra are at from fire conveying the prime are ultimately God Almighty, the
Mangalye, "dhike,
Vamosthute,"
delineating the Mother as the Mangala the auspicious; Sive the ess; Gowrie Narayani - || prostrate
vin the ages into a philosophical e most auspicious One and the
cient scripture of the Hindus, the en of the Universe, the Giver of m intelligent and Omnipresent. appear manifold. My glory is the y My powers. X - 125)
nkara delineates Devi as Mother s and yet far away; that She is in that She is both immanent and
S from time immemorial have he as the Divine Mother of the
the Divine Mother is realistic for

Page 191
168
it brings Him very close to onej to her child. Human beings kr and will naturally be able to greater ease. Saint Manikkava concerned and loving than ev who comes in answer to the
break the shackles of delusion,
Sri Aurobindo very SuCC Surrender ourselves to the Di\
"Self-surrender to the difficult, remains our C refuge, self-surrender Can instrument in Her h
the Mother.'
THE NAVARAATRIPERIOD
The Navaratri puja at Saiva Mangaiyar Vidyalayam
, , ,
 

Remembering Hindu Traditions
ust as the mother is the closest person OW and understand a mother's love approach the Universal Mother with sagar speaks of God as being more en a mother. It is this Divine Mother prayers of the devotee and helps to
guiding him on the correct path.
inctly reminds us that we should vine Mother in the words,
Divine and Infinite Mother, however only effective means and sole abiding to Her medins that Our nature must be ands, the Soul, a child in the arms of
God as Mother Supreme in - Her threefold aspect as Durga, Lakshmi and Saraswati, is annually worshipped in the nine day festival called Navaraatri which falls in the first nine nights of the bright half of the month of Purattaadhi.
“Purattaadhith thingalil sukla patchaththu pirathamai muthal varum onpathu naatkal"
is the Navaraatri, a period of prayer and meditation for moral, materia | and spiritual upliftment, culminating in Cultural festivities.

Page 192
Navaraatri Fast
Navaraatri is the Call that awal experience and express afresh, the manifest the eternal truth and lov the evil forces within himself. GOC are the three aspects of Navaraat into Our lives. Goodness reveal happiness through selfless service way to Truth and God realizatio outward rituals of worship and pr the real invocation and adoratio truly transforms and spiritualizes
THE NAVARAATR PUJA
In the Navaraatri puja She is as Durga, Lakshmi and Saraswati
Durga Devi
In th Her asp for thre
nature it
Durga W
Weapon who em
CarCaSS
thrustir Astride
2ஐ annihila Sri Durga Devi Mahisha
This is allegorical for there is ir in the form of ignorance which ha Sakti, the all destroying Power of the evil forces - the Mahishashas
 

169
ens the Hindu, year after year to
inherent divine nature, to make , to subdue and finally eradicate dness prosperity and knowledge i Puja which have to be brought love, while prosperity brings
and lastly knowledge leads the n. The translation through the ayer into the practical aspect, is h of the Divine Mother, for this
ΟΥ Ε.
worshipped in Her manifestation
his Puja, the glorious Mother in ect as Durga is first worshipped e nights in order that the evil h man could be destroyed. She as fith many arms each bearing a fought the demon Mahishasha erged in human form, from the of a buffaloa and killed him by Ig Her trident into his chest. the lion She is the symbolic tor of evil and is referred to as Sura Mardini.
each one of us a buffaloa demon s to be removed and as Samhara God Siva as Rudra She destroys Within uS.

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Durga, contrary to Maha manifestation of Sakati is the ei While Kali, is the terror - the te revels in the dance of death. Wh the Mahishashas in us!
Lakshni
to M
Laksh
and the p Vish r
Wea
dharr
ende
dharr
Sri LakShimi
S portrayed on a red lotus draped
Tradition has it that the devi milk to obtain the ambrosia. W from the bed of the ocean and and Kaitabha. The churning of ocean is man's pure mind whic that the good qualities emerge creation of the spiritual values
Saraswati
During the final three nights Saraswati is worshipped.
 

Remembering Hindu Traditions
| Tripuras un dari who is another mbodiment of love, beauty and joy, rrible Durga, the dark goddess, who hom does She destroy? She destroys
he next three nights are dedicated other Divine in Her aspect as Maha nmi where blessings for material spiritual welfare are sought. She is }rotective and sustaining power of nu and is the Godde SS of Wealth. th has to be acquired by man's mic endeavours and She blesses the
avours of one who strives in a mic Way.
he is purely auspicious and is
in a red Saree.
as and asuras churned the ocean of hile churning, Maha Lakshmi rose
encountered the demons Madhu he ocean is an allegory where the h is churned through reflection so and Maha Lakshmi symbolizes the Of life.
the Mother in Her aspect as Maha

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Navaraatri Fast
She is
Brahma an of Learnin knowledge One to the
She is lotus drape Veena, in (
ကွီဗွီ2..... ‘ “ ’ မို့၊ šo melody of
Sri Saraswati into the Na Connotes purity and transcendence. spiritual transcendence and perfect
VIJAYADASAM
The tenth day is the day of vici Mother is adored in the written wo initiated into the three RS - (w)riting day.
Each family generally observ ceremonies at home. In these obser temple, the Poorna-kumbam is a si Devi. At the beginning itself, the dev the kumbam during these sacred d Pujas are done to the kumbam.
The kumbam Consists of a brass water on which is placed a coconut fr leaves. This chembu is placed on a varieties of grains, the navathaniam nine days round the kumbam and it then prosperity to the household is a
 

171
the creative power of God as d worshipped as the Goddess g blessing the devotees with and wisdom which will guide final goal of liberation.
depicted seated on a white 'd in a white saree playing the dicating that She sings the life inviting devotees to merge ada Brahman. Her appearance The white Swan is a symbol of
IOՈ.
tory - Vijayadasami, when the rd. Literally the little ones are ... (a)rithmetic, reading - on this
res the Navara atri fast and vances both at home and the gnificant feature, symbolising (otee requests Her to reside in ays - 'Aavahanam pannudhal."
or silver kudam or chembu of inged with five or seven mango bed of Sand strewn with nine The grains grow during these S said that if it grows lusciously SSured. The kumbam is donned

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172
with first a green sash during the the Lakshmi puja and finally a wh
The outward rituals of the pu grand and the arrangement of D Puja conveys a significant Truth.
May we remember in the ha real Worship of Motherisourinne our mundane ignorance, egoi towards realizing the ultimate g Devi in the holy altar of our hear Her Divine POWer Within uS. We prosperity into the lives of all. Th and loftiest form of aaradhana to
NOTES
i. The scientist are synthesizing th
of the Universe into one unified
Hindus regard nature as part of not separate it from God, wh discovered, thought that matterar of the Universe were distinctly sep recognizes nature as part of a phenomenal Universe and says t state in that energy. This eterna matter and mechanical forces purpose. The ancient Hindu ris revolving in constant rhythmic vi of electrons and protons and th move in a definite fashion. It is chain of changes, namely evolut
ii. Now we know that matter can be
original form as water to steam

Remembering Hindu Traditions
Durga puja, then a red Sash during ite Sash during the Saraswati puja."
ja are very colourful, inspiring and urga, Lakshmi and Saraswati in the
IV
lowed days of Navaraatri, that the r Co-operation with Her in breaking Sm and limitations in Our march soal in life. We should Consecrate its in order that She may manifest
should serve, do good and bring his would indeed be the Worthiest
D Devi.
e microCoSmic and macro CoSmic laws theory.
the manifested Divine Energy and do ile scientist, till radio activity was hdenergy - the two fundamental entities parate from each other. Modern science manifold energy which produces the hat this Universe existed in a potential energy is Cosmos, a combination of guided by regular laws for a definite his conceived the whole Cosmos, as bration, where the minutest particles he mightiest galaxies of the Universe a harmonious whole with an orderly
IOՈ,
converted into energy and back to its and back again through condensation

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NaVasaatri Fast
to Water. Matter can also be changes the chief agent being energy - Shakti.
The arrangements of Durga, Lakshm puja Conveys a significant Truth, a return journey of the embodied Soul In this mundane World, consciously struggles to realise the Atman wi Paramaatman. In the inner realm of th rituals of the puja, the devotee invoke Mardini first in order to remove the the embodied Soul in ignorance. The first broken to free oneself from the next invoked So that the one's Spiritu preserved. Lakshmi is the Goddess of but is the Divine wealth of love, kind noble values which should blosson stage, when one's base qualities hav instilled, he proceeds through Cons invokes the great Mother in Her aspec of knowledge to give him wisdom in Para maatman.
These nine days of worship culmina not merely a religious festival where t are strengthened, but is also a reali signifies the prowess of Devi and t aspectS to vanduish the aSuras, are life. Life is a Constant battle, a war darkness, knowledge and ignorance, and death. Sri Aurobindo compares," which armies clash to help or hinde where the Gods are our guests and wh Thus in the battle of life man must all Truth and Light and face a relentless
It is said that when the Transcendent without name and form, becomes ma Power of Brahma, Maha Saraswati c takes place. Here the Supreme, the sub

173
d into another through pressure -
i and Saraswati in the Navaraatri revelation of an actual law, the to merge with the Paramaatman. or unconsciously, man constantly thin him and be one with the espiritual ascent and the outward s Mother Durga, the Mahishasura demonic qualities which enmesh se negative tendencies have to be grip of matter. Mother Lakshmi is a life is sustained, nourished and Aiswarya which is not mere wealth ness and devotion - these are the n from within oneself. From this
'e been removed and noble ones tant prayer and meditation and tas Maha SaraSwati, the bestower order that he may unite with the
iting in the Vijayadasami puja is the Social bonds of a life of Culture sation that the Navaraatri which ne battles She fought in various in reality battles waged in one's between good and evil, light and truth and falsehood, immortality "The Soul of man to a kingdom in 2r a Supreme Conquest, a house ich the demons strive to possess.' y himself with the Divine forces of battle with the asuric forces.
Power which is un manifest and is Inifest as the visible Universe, the reates - the process of evolution otlest becomes progressively gross

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174
and finally inert matter. The Soul Subject to time, is sustained an dies. This is the order of the C becoming the manifest and the Names and forms spring from P these forms and names Come un future. As they have to exist dur the preserving and Sustaining fac Lakshmi Sustains and keepS up that these names and forms are by time, the process of breaking Power of Rudra, Maha Kali or functions start with Creation, th This is the descent of Spirit into
The puja consists of pratista, arc Pratista Or Con SeCration i San
devotee feels the living presence becomes a Reality and not just a Sung by the members of the fan flowers while chanting the Na "namaha,' | bow. The flowerS Sta an attitude of submission. Bhog specially prepared, first to the over, taken as prasaadam or grac philosophical sense this signifies - "I am Thine. All is Thine. Thy w Mangala aarati, the act of Wavi burning down of the ego and lat personality by Divine illumin individual Consciousness which And finally is the namaskaaram
the kumbam in total Surrender
It is a revelation of an actual embodied Soul of man to t
Para maatman.

Remembering Hindu Traditions
in its embodied form is Created and is i finally due to its perishable nature, ne becoming many, the unmanifest
cause becoming the various effects. akriti into the realm of Maaya where der the sway of time, past, present and ing these periods of time, there arises tors. The Power of the Preserver, Maha he universal process. Due to the fact of a perisha ble nature and are limited up or dissolution is performed by the Durga Devi. Thus we see that these en Sustenance and finally dissolution. ratter.
thana, bhog, aarati and namaskaaram. attitude of invocation by which the of Devi in the kumbam and the kumbam Symbol. Ambal Songs and bhajans are nily. This is followed by the offering of me of Devi one by one ending with and for the offering one's love to God in or prasaadam is the offering of food cumbam and after the evening puja is e by the members of the family. In the the very offering of oneself unto Devi fill be done,' is indeed a true offering. ng lighted camphor signifies the total er the total illumination of the human ation. The Light of Grace lights the in turn experiences the Light within. where the devotee prostrates before and Submission to the Divine Will.
|W which is the return journey of the he final goal of merging with the

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- THE F
AMAM M/hich else shall beautify But the flame of a lovely lamp. Which else shall adorn the min( But the Light of Wisdom deep,'
Lamps of Deepavali
 

DEEPAWAL STIVAL OF LIGHTS
A Reflection
a hOrme
– Swami Chinmayananda
is a beautiful verse which glorifies the lovely lamps of Deepavali, the festival of lights. These little lights mysteriously beautiful, in the row of lamps, proclaim our inherent and deep Seated wish to be free from the path of darkness, misery and evil and rem ind us that our essential nature is Light.

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Deepavali the festival of Lig time in our country's history renewal. These values are sy Lankans cherish that permanent the last Several years has led t Society. The oil lamps that are point that even in the dimmest to steer humanity in its path an prevail even in a difficult situat
As the lamps are lit on the more beautiful with the innum
Deepavali falls on the 14th d the moon is in the lunar mansion wrapped up in antiquity, this fe Hindu mind, however young or o rituals baths, prayers and festiv darkness, of dharma over adharm Tokens of love are exchanged a clothes are Worn. It marks the COI for the Commercial Sector and G prosperity. This is the spirit of ren the old. Lovely lamps are lit and visit the temples with offerings C Community gatherings attemples of friendship and love, humility at ushering in peace, unity and Com on Peace and Unity in the Rig Vec
"Let your aim be one and The mind at rest in uniso
was the benediction of th together while ha tred and vi

Remembering Hindu Traditions
hts is particularly pertinent at this representing hope, promise and mptomatic of the deep hope we peace could be had. The conflict of ) Scarring most of us in this plural it in the dark night represents the situation hope and promise remain d that victory of good over bad will
IO Ո,
: dark night, the homes are made erable lights flickering brightly.
ay of the dark half of Aippasi, when of Swati. Even though its origins are Stival of lights Conjures up in every ld, man or woman, a vision of lights, ities. It is the triumph of light over ha, ofenlightenment over ignorance. mong members of the family; new mmencement of a new financial year oddess Lakshmi is invoked to ensure ewal - a new beginning closing down above all, the members of the family f flowers, fruits, silk, incense. These Convey deeper meanings, meanings ld enlightenment, Caring and sharing )assion as expressed in the last hymn la
Single, let your heart be joined in one, n, at peace with all, so may you be,'
e Vedic Sage. Peace and love go olence are disturbing conditions

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Deepavali - the festival of Lights
breeding fanaticism, as the ancien you are its master; whatever you
Deepavali, is a very auspicious ignorance and evil is illumine "Tamasomaa jyotir gamaya," throl us O Lord, from darkness unto ligh Vedic sages, for a life more be spiritual. The Lamp of Knowledge the Deepam the Light that Symbol light is unfortunately wrapped up one has accumulated over his va brought out in order to drive awa the Vedic Rishi's prayer for the Lig amritam gamaya,' lead me from becomes a reality.
Hindus from time immemor Almighty as the Jyoti, the Light w
“aadhiyum andhamum illaa C
sang Saint Manikkawasagar, re with no beginning nor end.
“Pira vithorum vinaimikunthu arunadeepam Om namo na
"oli valar Vilakke,"
MW
"katipanai kadantha iyoti,
“thottra sudar oliyaai,” “deepa mangala jyoti namon

177
sages said, "Whatever you love hate, you are its slave."
Occasion where the darkness of i by the Light of Knowledge. ugh the Light of Knowledge, lead t", was the yearning prayer of the autiful and an existence more is enshrined in man's heart, it is ises Atma Jyoti. This deep seated by the layers of ignorance that rious births. The Light must be y darkness and ignorance so that ht of Eternal Bliss- " "Mrityormaa
death to Eternal Bliss, O Lord,
ial have been worshipping the ith neither beginning nor end
"ruтрerит јyoti,
ferring to the incomparable Light
perukukinra irulinai Akalavikkum Iraayanaaya,"
MVvj
and,

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178
are Some of the phrases in is portrayed as Light. And God r
“thedonnaath devanaiennt SingS Saint Appar, 'I found (
It is to dispel the darknes Knowledge already within, mus of Deepavali guide us on to see
NARAKASURA SAMHAARAM
Tradition has associated Dee
the annihilation Of NarakaSur triumphs over adharma. ACCordi an all powerful demon, was a Pragjyotisa. He had acquired penance and he used it to haras and imprisoned their daughter Sages, who, unable to bear the the Song Celestial the Bhagavac there is decay of righteousness He manifests Himself. For the
destruction of the Wicked righteousness, He is born in ever of evil and the protector of right paripaalana,' answered the Satyabama, killed Narakasura. H freed all the maidens who were
Narakasura obtained enligh was blessed with God's darshan Hinduism that no one is eternally the World remembers and celeb and festivity.

Remembering Hindu Traditions
the Sacred Thirumurais, where God esides in the Cavern of one's heart,
ulle thedik kandukonden,”" 3od in my very being."
SS of ignorance that the Light of t be brought out. The observances ek this Knowledge deep within.
pavali with Narakasura Samhaaram, a, a Puranic story where dharma ng to Hindu mythology, Narakasura, tyrant King ruling from his capital, untold strength through severe Severy one. He terrorized the kings S. He haraSSed the devas and the tyranny, Complained to Krishna. In d Gita, Krishna says that whenever and rise of unrighteousness, then protection of the good, for the and for the establish ment of yage. And so Krishna, the destroyer eousness, "Thushta nikkiraka sishta
prayers, and with His consort le restored dharma and peace. He a held captive."
htenment at the last moment and in accordance with the teachings of / doomed. According to his request, )rates this glorious event with light

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Deepavali - the festival of Lights
The story of Narakasura is strar gruesome but it brings with i enlightenment, peace, joy and ( ignorance, darkness, Sorrow, hatred between right and wrong, betwee knowledge and ignorance, between of Deepavali becomes very relevan
This story may be a myth but a story with a deeper meaning and a it; something more than what is a be dismissed as mere fiction. It is in the ancient sages to teach humank and the Sciences but also religion a life. The de liveran Ce Of dharma clutches of evil and hatred throught joy and cheer. This is the spirit a message.
The saga of lights therefore rer are the Narakasuras, the evil tenden and which must necessarily be r Knowledge in order that we may att denotes victory of good over bad.
SIGNIFICANCE OF CEREMONIES
All Hindus await the festival of the women start preparing for the oc preparing Sweetmeats and stitching is an exuberance of activity manif the dawn of Deepavali all cleanse t Ganga-snaanam, as it is called. Me the contamination caused by the i “Malankaluvulvaar' aS Saint Manikk

179
ge; perhaps the battle episode : a wonderful message of heer, by the destruction of Man's life is a Constant battle darkness and light, between ove and hate etc. and the spirit
to him.
S Ruskin describes, a myth is a deeper significance attached to parent. Mythology should not fact, a clever device adopted by ind, not only literature, history und the grandeur of a religious and enlightenment from the he Grace of Light, brings peace, ind essence of the Deepavali
minds us that within each one, cies which have grown upon us emoved through the Light of ain our goal. The whole episode
Deepavali eagerly; days ahead casion - cleaning up the houses, new clothes. Everywhere there sting love and affection. With hemselves with an oil bath, the aphorically, this is to wash off npurities, the Narakas within - vaSagar Sang.

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18O
Good thoughts are likened tc body, Washing away the dirt and g inner meaning of the bath. The T Lakshmi as the One associated wi Ganga Devi; and a bath of this natu removes sin and Secures merit. C Said to grace homes and place illumination. Legend has it that i Vikramajit instituted Deepavali business Community and was de Wealth, Beauty and Prosperity. T tale air of enchantment.
Tradition has also associated Sita's return to Ayodhya'* after four Sita went to the bank Of the river i evening prayer, carrying an oil la was followed by all the Ayodhya homes after the Sandhyopasana w to be known as the Festival of Connotes a return to peace and a
monsoon rains and the subsequen Seeds.
 

Remembering Hindu Traditions
the oil that is Smeared on the rime of evil thoughts. This is the ulasipuranam Speaks of Goddess th oil and water and is known as re is Sacred and brings prosperity, )n this day, Goddess Lakshmi, is s of work that are bright with n the Samvat era, the wise King
as the New Year's day of the dicated to Lakshmi, Goddess of he myriads of lamps lend a fairy
Deepavali with Lord Rama's and teen years of exile. That evening, to perform the Sandhya puja, the mp with her. In like manner she women. They returned to their rith the lamps and this day came Lights. The return to Ayodhya righteous rule by Lord Rama.
In certain parts of Sri Lanka and India, Deepavali coincides with the period of thanks-giving and rejoicing where the whole community COneS together. n the agricultural Cycle of Batticoloa and Jaffna the farmers plough the land before the North east it Sowing of the autumnal paddy

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Deepavali - the festival of Lights
In India, the Hindus, Sikhs an
interpreting its significance different Fiji, South Africa, Mauritius and We with great enthusiasm.
Deepavali is thus a colourful fest
Cultural strands woven into it, adorn Society, making it one in essence. On the flame deep within anew as Rabi
“Come Deepa-awali waken hidde Out of the desolate dark and offer a Symphony of praise to eternal light. The stars are dimmed, The night is desolate And the call comes from the deep "Man bring out your lamps."
NOTES
ஆதியும் அந்தமுமில்லா அரும் பெருஞ்
பிறவிதோறும் வினைமிகுந்து பெருகுகி அகல வைக்கும் அருண தீபம் ஓம் ந
The Lights of Deepavali inspire us ignorance that has accumulated durin, knowledge peace and harmony and God, Om Namo Naaraayanaaya.
ஒளிவளர் விளக்கே
கற்பனை கடந்த சோதி
தோற்றச் சுடரொளியாய்

181
d Jains celebrate Deepavali ly, while the Hindus living in St Indies observe this season
cival with religious, social and
ing the entire fabric of Hindu this occasion we must kindle
ndranath Tagore says,
in flames
ந் சோதி
ன்ற இருளினை மோநாராயண
und lead us from the darkness of g the various births, to the Light of elp us to attain the Lotus Feet of

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182
vi.
Vii.
தீப மங்கள சோதி நமோ நம
We all know that a lamp of ligh the flame, all put together. It is S goals of human kind, namely a wealth, love and spiritual liber psalm — "Udambenu manaiyaka of the body being the House whe of ignorance God is not visible, should be filled with ghee whic it and lit up by knowledge and th could be discerned. This Light is
உடம்பெனு மனையகத்து வுள் மடம்படு முணர் நெய்யட்டி யுயி இடம்படு ஞானத்தீயா லெரிகெ கடம்பமர் காளைதாதை கழலடி
viii.These maidens while in prisor
İX
Krishna and mentally chose Hir them accepting their love and that all who genuinely desire
The philosophical aspect of t could also be analysed as th tamasic, rajasic and sattvic qu of tamas – “Narakastama unr Symbolic of the Atman and th beautiful, while Bhumi Narak things of life.9 In short this p excellence being veiled by tyrannical activities, represer embodiment of tamas and r thoughts and actions and was desires. And at this juncture W sattvic aspect Comes into t| Consort, Satyabama. The who tamas and rajas the two base conduest unveils one's own tr
The word Ayodhya is derived fro

Remembering Hindu Traditions
t consists of the lamp, the oil, the wick and aid that these four represent the legitimate ram, porul inbam, veedu, that is dharma, ation. Saint Appar sings of this in a lovely ththu ulamethakaliyaaka.' Here he speaks are Lord Siva resides and due to the darkness and adds, that the mind which is the lamp, h is the spirit and the wick of life placed in hen the darkness is removed and God's Feet mirrored in the rows of lights of Deepavali.
ளமே தகளியாக பிரெனுந்திரிமயக்கி ாள விருந்து நோக்கில் டி காணலாமே
had meditated on the lotus feet of Sri nas their beloved Lord. The Lord liberated devotion. This is a reminder to humanity to attain God's feet shall be accepted.
he story of Narakasura and his downfall e depiction of the three gunas namely, alities. The demon represents the quality aahah, (Bhagavata XI-19-43). Varaha is e Word "Vara" means exCellent and most asura's mother, symbolises the material ortrays the Atman and its true nature of a cloud of material things. Naraka's it the quality of rajas. Thus Naraka, the ajas Was Completely Swayed by Wrong totally under the control of his ego and then the Devas asked Krishna to help, the he story portrayed by Krishna and His le episode is symbolic of the conquest of qualities by sattva the noble quality. This ue nature, the Atman.
m the Sanskrita-yudha - the absence of war.

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:::း’’’’’’’’·!!!!!!! :%
Lord Murugan with His consorts
 

SKANDA SHASTI - A Six Day Retreat
ln the fast moving world of coday, marked by tremendous Scientific advancement, man nas taken giant strides across he material world and his goals are naturally wrapped up in material pursuits. He is torn petween his needs and wants and with the pursuit of his wants, has come tensions and conflicts. He is a victim of his own desires and is caught up in his passions of hatred and violence thereby forgetting his nner spiritual life of faith, love and harmony.

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The Skanda Shasti fast beco ridden World where man is mo
needs.
The story as narrated in symbolizes a deeper meaning could be related to man's life. (S story, Shanmugan with His gene had to fight the three asura bro and Taarakan. They destroyed other two asuras to free the de did not agree war broke out. In realise who the young Warrior V to Confuse Him. He took the forr two by Skanda's weapon, the V the form of a peacock and Coc stage Skanda cast His benevole them with knowledge and they the peacock making it His vel knowledge over selfishness and banner, signifying Sivajnaanam, that proclaims dawn and in this ( of knowledge which destroy: annihilate Soorapadman, instea him, His vehicle and the oth symbolises the expression of C children.
THE WAR IS ANALLEGORY
The great war is an allego truth where the Divine effects the stains of evil and ignoranc asura brothers personify the ev and the thoughts that arise fro

Remembering Hindu Traditions
mes very relevant in today's tension re interested in his wants than his
che celebrated Skanda Puranam, where the episodes of the battle' See pages 95-100). According to the ral Veerabahu of the celestial army thers, Soorapadman, Singhamuhan Taarakan first and then asked the avas they had captured. Since they his arrogance Soorapadman did not was and took different forms hoping m of a mango tree which was split in 'el; having been split, he then took k to escape the onslaughts. At this nt grace on the two birds blessing | grew meek and humble. He rode hicle. This signifies the victory of ignorance. The cock, served as His absolute knowledge. It is the cock ontext, this symbolises the dawning s ignorance. Shanmugan did not ld He subdued him making part of 2r part His banner. In reality this iod's grace and love for His erring
ical description of a fundamental iberation in a Soul by removing all e and bestowing grace. The three aspects of ego, lust and ignorance m these, form the army of the evil

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Skanda ShaStİ
*V. జభ Scenes of the War
meditation, invoking God wit embodiment of viveka, (discrimin out by the aSuras, was revived age forces within should be brough battlefield, in order to fight and wi potency of the ego is weakened a the good forces emerging and libe
The important aspect of the Struggle between ignorance and asuric forces and the higher Divine Cosmic level and, in the individua the human Consciousness. And it is that good triumphs over evil.
The Skanda Shasti fast begins moon in the month of Aippasi" enc the grand Soorasamhaaram festival and adored as Skanda during the itself is very special; it means th nullifies the enmity of the enemy c rather than destroying him." In all the world, special abishekams anc
 

185
forces. The devas represent goodneSS and knowledge backed by Skanda Himself. In the
m un dan e life, the qualities of the aSuras, namely a a na Vam, kanmam, maaya tend to be greater than the spiritual forces. It is the individual's duty to fight them through prayer and hin. Just as Veera bahu, the lation), who was often knocked in and again, similarly, the good t out repeatedly to the inner n over the evil forces So that the nd ignorance will disappear with erating man.
battle is seen as the continuing knowledge be-tween the lower forces. These forces occur in the level they operate from within for man to discriminate and see
on the first day of the waxing ding on Shasti, the sixth day with . It is Murugan who is Worshipped se six days. The Word Skandan at He merely lessens or rather onverting him to a better person Murugan temples dotted all over | Shanmuga archanais are done.

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Murugan Songs, the Kandashastika alangaram are religiously Sung by
It is a six day fast" and the da meditation, singing and study of devotee generally abstains from the fast after the puja at Sundown
Water.
THE RETREAT
Murugan Shrine
with sublime thoughts. This entir the puja in the peaceful setting devotee and prepares him for
perseveres to remove the evil an experiencing a sense of peace an
In Tiruchendur, such observan Sri Lankan devotees go there ann
On the sixth day of the Soorasamhaaram which is enacte Murugan temples. This is the dram and Skanda in the macrocosm an
 

Remembering Hindu Traditions
vasam, Kandar an uputhy, Kandar the devotees.
ys are days of fervent prayer and religious hymns on Skanda. The food during these days breaking
with a fruit and milk or Coconut
The six days of fast is actually a period of retreat Where the devotee উইিঞ্জ spends all six days in the .temple away from home يطيته . During this time he turns inwards remembering Skanda with intense faith and devotion. Gradually the mind gets quietened and Withdrawn from the material World and filled 2 exercise of fasting followed by of the temple, disciplines the a spiritual life. The mind now d negative qualities from within d tranquility during the retreat.
ces are closely followed and many ually for the retreat.
fast is the grand festival of d in the outer quadrangle of all a Of the battle between the a Suras i the great struggle between the

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Skanda ShaSiti
animal and divine natures in man the Conquest of ego by knowledge. gets sublimated and transformed highlights the victory of the spirito
Socially the preparation of t bringing together of the people in The merriment during the Soorasa spirit of the devotees.
ST. NAKKIRAR'S DESCRIPTION
Saint Nakkirar in his immorta artruppa dai WeaveS a golden pi and His six faces. In the opening lir Sun to Murugan Conveying the im
"Ulakam uvappa valanerp Palar pugaljnaayiru kada Kovara imalikkum Sen Vilan
Murugan appears from pO
behind Clouds
 

187
in the microcosm culminating in At the end of the battle, the ego nto virtue. In reality, the drama ver the flesh and virtue over vice.
he fast and the festival is the a spirit of unity and brotherhood. mhaara enactment enlivens the
composition, the TirumurugaCture of beauty round Murugan nes, the poet Compares the rising mortal concept of God as Light.
pu thiritharu rtkan aangu ka viroli,”"
"Like the glorious ruddy Sun ng from the blue green sea, is rugan riding the peacock." The removes the outer physical kness while the Light of Murugan noves the inner darkne SS of orance. The author adds grance and divinity to the ibutes of Murugan's beauty and |th. “Manam kamila theivaththila an kaati,' - 'Thou art ever young, grant and beautiful, sings the at. Sweet fragrance distinctly lifies love and devotion.

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The poet describes each fac personification of various Divine as
One
"lights up the world's dense rays of Light.'
the Second,
Teeketh His beloved devote
the third,
protects the sacrificial fires to the scriptures.’
the fourth,
explains the inner meaning
the fifth,
"destroys evil demons and lovingly at His Bride Valli, fra
This young and ever beautiful ( Supreme One, reminding humanki am the Changeless Eternal - the Ti Various shrines dotted all over the shrines are citadels in Sylvan, mou of these are the encampments fron against the evil asuras and returne referred to as 'Aarupadaiveedugal, Palani, Swamimalai, Algar koyil. Tir where elaborate pujas are perform sacred to Murugan.

Remembering Hindu Traditions
e delineating the form as a pects and powers. He says,
darkness, by spreading afar its
eS and answers their prayers.'
which are maintained according
of the knowledge of Self'
rejoices and the sixth, glances 2m the hilIS.“
Dne is the Lord of Kaliyuga, the nd, "Everything changes, but I meless Eternity.' He resides in homelands of the Tamils. These ntain or sea-shore settings. Six n where He launched His attack d back to celebrate. These are " in Tamil and are Tiruchendur, uparamkunram and Tiruththani, ed to this day on all occasions

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Skanda Shasti
NOTES
The religion of the Hindu is based on who may be approached and w innumerable manifestations. Skanda Absolute. He is portrayed in variou Karthikeyan, Sarawanabhavan, Gu worshipped in any of His forms, it is which may be an image or a symb Hinduism accepts symbolism for, acci is both personal and impersonal respectively. It is the personal aspec Ishta Devata, making it easy for the nearer and nearer to the transcenc referred to as Murugan is the Ishta the TamilS.
The battle between Murugan and th between the Divine Self and the ego awakening the Kundalini Sakti that li being helps one to overcome his ego. power through meditation and swathittaanam, Manipoorakam, An this journey, it is said that Lord Murt microcosmic level, these centre encampment, namely Tiruchendur Tiruparamkunram and Tiruththani. by Mr A. Gunanayagam.
ஐப்பசி மாத வளர்பிறை முதல் ஷஷ் கந்தவடிஸ்டி நாட்கள் says the Hind
In Tamil this becomes very clear - ué அவர்களின் பகைமையை வற்றச் செ
The fast is called Upavasam mean where the mind is detached from progress. The main aim of this fas prepare the mind for the descent of goal of life is perfection and freedo

189
the Truth of the One Supreme God orshipped through any of His is one such form of the Almighty s forms as Murugan, Shanmugan, han, Arumugan and when he is the Subtle force behind that form ol, that is in reality worshipped. Drdingto the philosophy the Divine – Saguna and Nirguna Brahman t that is symbolised becoming the devotee to understand and draw ent One. Skanda, more popularly )evata of many Hindus particularly
he asuras is allegorical - the battle in man. Hinduism teaches us that ies at the very base of our physical From the base or Mulatharam, the prayer moves upward through aakatham, Visuththi to Anjnai. In gan is the Divine Guide and at the S correspond to His six sacred , Palani, SWamimalai, Algar koyil. his was adapted from a talk given
டி வரை வரும் நாட்கள் I Almanac, the Panchangam.
கைவர்களை அழிப்பவன் அல்ல - ய்பவன் ஸ்கந்தன்!
ng drawing oneself close to God the material world for spiritual is to strengthen the virtues and Divine Grace, for to us Hindus the n from bondage.

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190
Vi
vii
viii
Nakkirar was a poet of the Sa belonged to the first century AD உலக முவப்ப வலனேர்ப்பு திரித பலர்புகழ் ஞாயிறு கடற்கண் டா, கோவற இமைக்குஞ் சேண்விளா
மணங் கமிழ தெய்வத் திளநலங்
மாஇருள் ஞாலம் மறு இன்றி வி பல் கதிர் விரிந்தன்று ஒரு முகம் ஆர்வலர் ஏத்த அமர்ந்து இனிது காதலின் உவந்து வரம் கொடு மந்திர விதியின் மரபுளி வழாஅ
அந்தணர் வேள்வி ஒர்க்குமே ஒ எஞ்சிய பொருளை ஏம் உறநாடி திங்கள் போலத் திசை விளக்குே செறுநர்த் தேய்த்துச் செல்சமம் மு கறுவுகொள் நெஞ்சமொடு களம் குறவர் மடமகள் கொட்போல் நு மடவரல் வள்ளியொடு நகை அட
Six is a sacred number in res Shanmugan and He has six distir mystic mantram is Sa Ra Va Na

Remembering Hindu Traditions
ngam Age - the Tamil Academy which .
(5 அங் வ் கவிரொளி
காட்டி
ளங்கப்
; ஒருமுகம் ஒழுகிக்
த்தன்றே : ஒருமுகம்
ருமுகம் த் மே ஒருமுகம் முருக்கிக்
வேட்டன்றே ஒருமுகம் சுப்பின் மர்ந்தன்றே
pect of Murugan. He has six faces -
ct en Campments - 9,0 u60)L 6ïG His Pa Va - six letters.

Page 214
THE SPIRIT
And the T
(The early hours of the N special to every Hinc religious centres of Tan relay the gentle sympho and Tiruvempaa vai hymr the soft breezes carry the atmosphere with spiritu
The month of Maar esoterically the awake Soul from its long slum the dawn of a new way ( religious instincts.)
As the dawn Comes with its world to every day life again, to bri

JAL SYMPHONY OF MAARGALI
iruvempaavai Hymns
Maargali dawn are very su. The temples and 2il Nadu and Sri Lanka nies of the Tirupaa vai Issung by Maestros and 2m, gently charging the ality.
gali, thus con notes ning of the embodied ber but exoterically is of life awakening man's
ineffable beauty to awaken the ng so much that is new, revive so

Page 215
192
much that may have been briefly fo the month of Maargali. In Maargali and the days bright, Nature adorns lo veline SS, a ove line SS Which ir meditation, love and peace. The li bells float through the stillness anc reminding the Hindus of the Brahm hour of dawn.
An aspect that becomes very im of dawn, the hour just before Sunris the goddess in the Vedas.
Sri Aurobindo while explaining til
SayS,
"The Dawn Comes as the bril outshining of the Truth. She is the dawning is only her Shadow and Syr
Thus the dawn indicates the daw presence dispelling the darkness of i within us. The light of Dawn is in illumination bringing spiritual riches deep Orange glow that paves the wa sky blotting out the sun and the ne world.
The earth while revolving on its a a twenty four hour day and an year year of the mortals becomes a comp first six months as the day and the ne dakshanaayanam respectively. The m dawn, the usath kalam' of the Devas a has been captured in the Tirupalli

Remembering Hindu Traditions
rgotten for mankind, so comes when the long nights are chilly herself with a spiritual kind of clines the heart to prayer, ngering chimes of the temple | purity of the Maargali dawn na Muhurtham, the auspicious
portant to us is the significance e. Dawn is referred to as Usha,
he poem Dawn in the Rig Veda
nger of Truth, is herself the Divine Dawn and the physical mbol in the material Universe.'
ning of the awareness of God's gnorance and the fog of doubt deed the symbol of an inner while in the outer world, the |y for the coming Sun, dyes the w day Smiles upon a sleeping
Xis rotates round the sun giving of twelve months. A complete lete day for the Devas with the xt six, night - uttaraayanam and onth of Maargali is the hour of nd the charm of Maargali dawn elluchchi, Tiruvempaavai and

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The spiritual symphony of Maargali
Tiruppaavai hymns making it all th Krishna says in the Gita, "Maasaana I am Margali, paradoxically Maarge
TIRUVEMPAAVAl-A RETREAT
The Tiruvempaavai observal become a retreat for the Hindus, physical purification. To get up e. cold Maargali days and take a ba mentally alert.
In the immortal Tiruppaavai aspects and the importance of bei instance, “nei unnom paal unnom fatless diet Sans animal proteins is well-being. "Avoiding these would thoughts and subtle vibrations,' s
“Thoo malar thoovith tholud sinthikka,'"one should think of th offer pure flowers."
Through the period of Maarg daily in all temples and Hindu hom of the Tiruppallielluchchi hymns,
"Emperuman palli elunth arul
"Praise O Being, Thou the Soul From off Thy couch arise (O Lc
According to Hindu traditions, puja in the temple is singing of the Couch to sleep and in the morning,

193
2 more sacred to us. Even though am Marglilo aham,' of the months Ili is Considered a dark month!
hces in the month of Maargali a training period for mental and arly morning, particularly in the ath keeps one physically fit and
lyrics, Sri Andal speaks of these ng physically fit. She sings in one ," clearly implying that a simple necessary for mental and physical enrich the mind and create good ings Andal and concludes,
nu vaayinaal paadi manaththinaal he Almighty, sing His praises and
ali, special rituals are performed es. The day starts with the Singing awakening God from His slumber
aaye.”
ce of all my life 'tis dawn rd) and grant us Grace,'
he rituals associated with the last lullaby and laying the deity on a the deity is awoken from slumber.

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The refrain "Emperuman palli for in reality what is sleep a Omniscient One? This ritual, or signifies the waking up of ones
SAINT MANIKKAVASAGAR AND
Saint Manikkavasagar and are closely associated with the that when Manikkavasagar went he noticed young girls waking Maargali, Singing the praises of to the lotus pond for a bat Manikkavasagar composed thes beautifully the praises of God a After the bath they would wo prosperity but also for good hu: Siva. This religious observance of the maiden.
In the opening lyric itself being the embodiment of spirit beginning nor an end -
"Aadhiyum andhamum
“we sing the splendo ur | embodiment of Light, who has maidens chiding the one who sleep on after hearing the reso hard hearted and dull? Why my
God Almighty is praised as the Omniscient One capable embodiment of Divine knowlec

Remembering Hindu Traditions
/
a luntharulaaye,' is thus an allegory nd what is awakening of God the Waking up the deity in the temple alf from the slumber of ignorance.
| HIS COMPOSITION
his celebrated Tiruvempaavai lyrics month of Maargali. Tradition has it on a pilgrimage to Tiruvannaamalai, g up very early in the morning of Siva, Calling their friends and going h. Seeing these young maidens, e lyrics to enable them to sing more is they vend their way to the pond. Drship Gowri praying not only for sbands who are sincere devotees of is known as Paavai Nonbu, the fast
Vanikkavasagar delineates Siva as ual Light and wisdom with neither a
ilaa arum perum jyothi"
are and greatness of Him, the neither beginning nor end,' sing the Sa asleep saying, 'How dost thou unding praises of God? or art thou
friend, is this thy nature."
aving many blessed qualities. He is of healing all diseases. He is the ge and beauty.

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The spiritual symphony of Maargali
“Vinnukku oru ma kannukkiniya anai
empaavaai,'
'He is heaven's ambrosia and the Vedas; the sweetest sight. We devotion and Stand enthralled wit Count the numbers and sleep on, i
Singing the praises in beautiful bath. "Let us plunge into the tan flowers and rosy lotus buds in ord Sin S,
“Paimku va / kalarnmalara al Serm
Thangal malam kalu vu vaar va Engal piraatiyum emkonum pc Pongumadu vil pugap palainth - - - - - aadu elorem paavaai."
This pen picture of the tank is lotus flowers besides the blue li| picture of Siva - Sakti. Just as the ( off the dirt on their bodies So do the to wash away their bonds - aanavar is purificatory and bathing in the hc of the bathing in God's grace. Thes material gains only but for mental and deaths -
"Aartha piravithth thuyar kedc
"we sing and bathe in His holy that our griefs of binding births

195
'untai ve da Vilupporu la i
embodiment of the essence of shall sing His praises with deep h melting hearts. Therefore you f you will, O maiden.
cadences, the maidens go for a k filled with fresh blue kuvalai er that we may wash away Our
kamalap paimpothaal
nthu Saarthalindal inruisainthu
beautiful; the abundance of the ies in the water resemble the levotees go to the tank to wash ay also go to Siva and His Consort m, kanmam and maaya. The bath bly waters of the tank is symbolic e maidens sing and pray not for purity and freedom from births
naam aarthaadum,”"
race, the waters of the pond, so may flee." Singing and bathing

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196
together gives a sense of social a and sharing the pleasures with harmony.
Thus the entire observances other up going for a bath, bathi maidens are in reality the adva wake up are the ones living in ig world. The spiritual significance is in reality to wake them up fr state of spiritual enlightenment prayer is one of deep devotion to Considered himself as One of the and Sought liberation and sings
“Veda muda/ vinnorum mann
"Even if the Vedas, the heave it grows endlessly, sing the maic by Kabir centuries later in the w ink, if I make the trees my pen, glory of God cannot be written."
Some researchers give 1 interpretation saying that thes process where each one of ther nine saktis are Manonmani, Sa Palavikarani, Kalavikrani, Kali, Rov up process starts with Manonm and So on. Finally all sing in choru this awakening of Saktis, creati mundane Connotation to this pe maidens of Tiruvanaamalai awal the river or pond for a bath. Ther are very mundane and worldly

Remembering Hindu Traditions
Wareness and togetherness, caring one another brings about Social
of the young maidens waking each ng in the pond are allegories. The nced Souls and those whom they gnorance bound up in the material of waking the ones who are asleep "om the state of ignorance to the ... The Souls pine for God and the p attain Him. Saint Manikkavasagar ese maidens who worshipped God of His praises as being endless,
um thuthiththaalum odha ulavaa,"
ns and earth should sing His praise, dens. These Sentiments are echoed ords, 'If I make the seven oceans if I make the earth my paper, the
the Tiruvempaavai a mystical se songs Speak of the precosmic line Saktis wakes up the other. The rva Bhutadamani, Palapramadani, wdri, Settai and Vamai." The waking ani waking up Sarvabhutadamani is in praise of Siva and as a result of ion of the world takes S place. A 2om is more appropriate with the Kening each other on their way to equests and prayers of the maidens despite the inner meanings for in

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The spiritual symphony of Maargali
one instance the prayer is very stra for our husbands those who are you us this request we have no grievan
“Unnaip peraanaakap pettra ur un adiyaar thaal panivom, ...... anna vare em kana var aavaar ..
- - - - - - - - - emakku enkon nalkuthiye enna kuraiyum illom .....”*
We see that the aim of Manikka the Divine level, through these im
AARDRA DARISANAM OF TIRUWAAL
The last day of the Tiruvempaa hours of the morning with the Aar This is a day of great significance t disports Himself in the Universe a Tradition has it that Nataraja danced hall of Chidambaram on this day. gracious perpetual actions, the Par
It was also on this day that Siva which is an allegory depicting the C ignorance within oneself. God i Andhaka is avidya, the personificat During the traditional rituals of performed is the burning of a strav signifying the eradication of evil.
THE TRUVADIRAI CEREMONIES
The Tiruvaadirai festival has be very early times. In the Sangam litera

197
light forward - 'we would want r true devotees and if you grant
V
CeS
seer adiyom,
vasagar is to uplift humanity to mortal hymns.
OIRAI
Ivai fast culminates in the early 'dra Darisanam on Tiruvaadirai. o the Hindus, the day Nataraja ind in the Souls of individuals. the Cosmic Dance in the golden This dance is symbolic of His hchkrityas.
annihilated the demon Andhaka onflict between knowledge and s the Spiritual wisdom while ion of ignorance and darkness. Tiruvaadirai one of the rites V effigy of the demon Andhaka,
en an important festival from ture which dates back to around

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198
the first century AD references a Maargali fast. Saint Karaikkaal Amn of Siva as, "Aadirai Nannaalan," Sa Tiruvaroor Speaks of Him in alm nalai amarnthaan".
One is also reminded of Nanda Siva, but was not permitted to € because of his low birth. He appea since Maargali Tiruvaadirai is nigh, You in Chidam baram,
"Maargali Tiruvaadirainaal V Poivaa enru solaiya.”
Tiruvaadirai is propitiated by water, milk, San(!!, 4 || paste, Curd, fr Cold Maargali morning in all Siva and cold abhishekam, a poet in or
"By what powers are you magnitude iththam Seeth
and answers the question hin
You reside in the in most re white hot with anxieties, endure this scorching hea these Cooling abhishekam
These elaborate rituals perfo devotion and adoration leading it abhishekam with pure bhakti and anxieties, hatred, anger.

Remembering Hindu Traditions
e made to Maargali Nonbu, the naiyaar of the fifth century speaks int Appar addressing the Lord of Ost the same words as, "Aadirai
anar, who was a great devotee of 2nter the Temple by the priests aled to the Lord of Tillai, "O Lord,
grant me permission to Come to
arap pokuthaiye”
elaborate abhishekams with Cold uits etc in the early hours of the n temples. Referring to this long he instance asks God,
able to endure the Cold of such am prabhootham,”
nSelf by Saying,
cess of my heart and this O Lord is fears, hatred and jealousies. To t in my heart, I need to perform
AV
S.
med with sincerity brings about he devotee to perform internal | love thereby cooling off all the

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The spiritual symphony of Maargali
CHIDAMBARAIM
Chidambaram Car Festival du
shells accompanied by naagaswa Hall, Creating a mystical atmosph
Tirumular in the Tirumantir being everywhere, everywhere is place in the heart of every indivi
To Saint Manikkavasagar Chida by the whole world and says that Lord of all nations,
Tennaadudaiya Sivane P Ennaatavarkkum irraiva p
May these spiritual symphonies o of our ancient Hindu Culture and the path of bhakti and help us tos us from darkness to Light.
 

199
It is in the thousand pillared Hall Chidambaram, the aayiram kaal an da pam," that the Special his hekams on Tiruvaadirai are rformed during the night, in Cordance with the Agamas.
The experience is wonderful, rrying one higher into the realm prayer and spirituality. The Hall is cked with devotees from various
rts of the world who make a ecial pilgrimage to Chidambaram ring this period. The chanting of e mantrams, blowing of conch ra music reverberate through the ere of faith and devotion.
am Speaks of “Chidam baram as is Dance. The Dance of Siva takes dual."
ambaram was a holy place revered Siva is of South India but He is the
'Ortri
Otri”xi
f Maargali, rooted in the millenia d traditions, encourage us along urrender to the Almighty, leading

Page 223
2OO
NOTES
vi.
Vii.
Viii.
Xi.
хіі.
The dawn of a day is also referred ti conducive to prayer and meditation of the day, there is more ozone than The ancient Hindus realised the San
ΓΘVΘΥΘηCΘ.
நெய் உண்ணோம் பால் உண்ணோ
i. தூ மலர் தூவித் தொழுது வாயினால்
ஆதியும் அந்தமும் இல்லா அரும் ெ
விண்ணுக்கொரு மருந்தை வேத விழு
பைங் குவளை கார் மலரால் செங்க - - - - - - தங்கள் மலம் கழுவுவார் வந்து எங்கள் பிராட்டியும் எங்கோனும் போ பொங்கு மடுவிற் புகப் பாய்ந்து ஆே ஆர்த்த பிறவித் துயர்கெட நாம் ஆர்.
வேத முதல் விண்ணோரும் மண்ணுர
Tiruvachchaka mani BalaSubramar
உன்னை பிரானாகப் பெற்ற உன் சீர் உன் அடியார் தாள் பணிவோம் ஆங் அன்னவரே எம் கணவர் ஆவார் அலி சொன்ன பரிசே தொழும்பாய்ப் பணிெ இன்ன வகையே எமக்கு எம் கோன் என்ன குறையும் இலோம்.
மார்கழி திருவாதிரை நாள் வரப்போ போய் வா என்று சொல்லையே.
தென்னாடுடைய சிவனே போற்றி என்னாட்டவர்க்கும் இறைவா போற்றி

Remembering Hindu Traditions
) as Usath Kalam - the Sacred hour . Scientists tell us that at that time carbon dioxide in the atmosphere. ctity of dawn and observed it with
D.
) பாடி மனத்தினால் சிந்திக்க.
பரும் சோதி
}ப்பொருளை கண்ணுக் கினியானை.
மலப் பைம்போதால்
சார்தலினால்
ன்றிசைந்த
_லோரெம்பாவாய்
த்தாடும்.
ந் துதித்தாலும் ஓத உலவா.
iam - Tiruvachakam.
அடியோம் பகு அவர்க்கே பாங்காவோம் பர்உகந்து
சய்வோம் நல்குதியேல்
ததையே

Page 224
A popular theme in medie Siva and Parvati Which craftsmen Tradition has it that Siva wedde sacred day for Hindus when ela | in all Sivan temples culminating it ceremony. (See pages Panguni U
In Hindu philosophy, the bric and His Consort. The nuptial cere Couple.
The marriage of Siva and P. Immobile Absolute Siva, and th These represent the potential a universe. They are inseparable ar

A HINDU WEDDING
val Hindu art was the marriage of represented in bronze and stone. d Parvation Panguni Uttaram - a borate ceremonies are performed h the Tirukkalyaanam, the wedding ttaram 71-76).
le and groom represent Lord Siva 'mony portrays them as the Divine
arvati symbolize the union of the e Mobile Creative Energy, Sakti. nd kinetic states of energy in the Id are the two aspects of the same

Page 225
2O2
Reality - the unity of Being and allegorical and conveys a deep p Bridegroom and His Bride are see One. The Absolute unfolds into dua
and all its Creatures.
The Hindu wedding is essenti spiritual traditions emphasize the fi should be viewed as stages in th Moksha:The couple are spiriti complements the other and both p Marriage is considered a step in th The heavenly hosts, Siva, Parvat forefathers are invoked as witness
The religious ceremony consis with traditions, symbolism and alle area is holy ground decorated with ceremonies are performed and is round the Arasaani, a branch f symbolically planted in the mic ceremony is accompanied by naagas
THE BRIDEGROOM ARRIVES
residence and invite him to the ceremonies are held. The groom's
 

Remembering Hindu Traditions
Becoming. This ceremony is hilosophical truth. Though the mingly two, they are in reality lity for the sake of the universe
ally a religious ceremony. The act that marriage and family life e growth of the Soul towards ual partners, each of whom roceed towards a spiritual goal. e evolution of the human Soul. i, Agni and the spirits of the es and sponsors.
ts of a series of rituals replete gory. The sanctified ceremonial a square kolam within which the embellished with brass lamps rom the Ara Sa tree which is idle for worship. The entire wara music - mangala vaathyam.
The Maapillai alaippu (khg; gps; is miog;G) is the preliminary arrangement, where close relatives of the bride, three or five married la dies together with their husbands accompanied by the tholan, the bride's un married brother, go to the groom's bride's residence, where the parents and elders receive the

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A Hindu Wedding
guests and after partaking of ref relatives leave for the bride's place the guests. The groom takes with consisting of the Thaali and the Koc behalf by his married sister - the
The bride's parents receive hi feet are washed by the tholan, fo ring, he enters the wedding hall. Ceremonies. The officiating ku bridegroom at the auspicious h Manavarai, in the wedding hall. symbols of deities and heavenly hc for the ceremonies to follow are Agama Shaastras. The following Sankalpam which is an expression willingness to participate; this is - Vigneshwara puja that is the WC Punniyathaanam or purification foll the tying of the saffron thread, " protection. While this is being tied, Coconut signifying well-being.
KANIKHATHAANIAM
The bridegroom then returns tholi, brings the bride to the bridal followed after which the groom jo
The main Service COmmences Kumbha puja for the two kumbha This is the Siva-Parvathy puja sign couple as the Divine Couple. He mitigate any evil planetary influ the homam.

2O3
reshments, the groom and his accompanied by the tholan and nim the traditional "Koorai Tray'' )rai Saree which is carried on his
:hOli.
m at the entrance and after his r which he is presented with a his marks the beginning of the ukkal (priest) welcomes the our at the brida throne, the The throne faces the East; the sts and other necessary objects spread before it, according to rituals are performed namely, of the purpose and the groom's followed by the all important orship of Ganesha. Next is the lowed by the Raksha Bandanam, kaappu kattudhal, for Spiritual an uncle of the groom breaks a
to his reception room and the throne and the same rituals are ins her and sits on her left.
and the Kurukkal performs the ms representing Siva and Sakti. ifying the representation of the does the Navagraha puja to 2nce, lights the sacrificial fire,

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204
The giving away of the virgi begins. She is given away to the g and participation of her mother parents. The bride's father perfo hand in the palm of the groom w symbolic objects like betel, are sovereign. The bride and her fat stands before them to receive and he hands over the symbolic
The Kurukkal now proclai bridegroom with their genealog generation and calls upon Agni present, visible and invisible, to
At this stage the bridal Thaal thaali kodi and the Koorai Saree | bridegroom to the guests to be b and Symbolically purifies it over
THE THAALI CEREMONY
Thali threddled Thali in the Thalik
 
 
 

Remembering Hindu Traditions
n bride, the Kanikhathaanam, now room by her father with the Consent and in the presence of the groom's rms this by placing the bride's right with the "Mangala Porul namely the Canut, saffron, flowers and a gold her remain seated while the groom nis bride amidist naagasWara music
objects to his parents.
ms the names of the bride and ical tables at least up to the fourth
- the sacrificial fire and all those
pear witness to and bless the event. li threaded in the nuptial cord — the are taken round by a relative of the lessed. The priest blesses the Thaali
the homam.
After this the bride is given the koorai Saree placed on a silver tray and she retires to her chamber
tO dre SS her Self in the
koorai Saree. She returns carrying a garland of flowers which she places round the neck of her
groom.
The ma in Thaa li ceremony now takes place. The Thaali consists
codi

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A Hindu Wedding
of an emblem with the Trident ins
on either Side. These are threac originally a saffron coated sacred groom ties the Thaali round then of sacred mantras by the priests an music. The bride now sits on th position of Parvation Siva's left.
The groom then places the ma bride's forehead and on the Thaali milk and then exchange garlands
The newly married couple no sacrificial fire - the Agni pradaks followed by the tholi. They perforn the bride places her hand in the g the homam. When they come bat oblations to Agni.
Next Comes Arundhati dar reminded of her role as a dutiful ( wife Arund hati. The bride now pla the grinding Stone and the groon her right second toe first and or puts it on the left second toe. Thi pledge of protection to his bride. ammi signifies the whole hearted
groom.
The couple then return to the the third time and are blessed - grass and raw rice by the officia parents and then the guests. The are ble Ssed.

2O5
Cribed on it and two gold coins ded On tO the kO di WhiCh WaS Cord, but today it is in gold. The eck of the bride to the chanting d to the resounding naagaswara e groom's left Symbolizing the
anagala pottu, vermillion on the . The couple exchange fruit and - maaladaranam.
W Walk three times round the shanam led by the tholan and n first the Panigrahanam, where room's hand and they go round ck to the manavarai, they offer
S ha nam Where the bride is
chaste wife similar to Vashista's aces her foot on the 'ammi, or n puts the minji or toe ring on h their final pradakshinam, he S is interpreted by some as the The placing of the foot on the Support she gives her wedded
manavarai offer oblations for asirwatham by showering blue ting priest, his assistants, the Couple greet the guests as they

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CONCLUDING CEREMONIES
Finally Aalaathi is performed by of the bride and groom. This consist banana fruits, into each of which a \ lighted and the two ladies standing tray in a circular motion up and do light in the little oil on the tray and black pottu each on the forehead of off any evil effects, thereby comple
The guests are then treated to lu served is vegetarian as in all Hindu their food and are taken to the temp and the parents of the couple, mark wife. At the temple, the priest receiv Sanctum Sanctorum and after deep Kaalaanji. And thus the newly-w together.

Remembering Hindu Traditions
/ two married ladies, relatives S of a tray with three halves of wick is placed. These wicks are infront of the couple take this wn three times, Snuff out the with the carbon paste, place a F the bride and groom to ward ting the blessings.
inch Or dinner. The food that is
ceremonies. The couple have ble by a group of married ladies cing their first visit as man and tes them and offers puja at the aaraadhana gives the couple a eds begin their married life

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"Aiyum thodarnthu villiyum Meiyum poiyaaki vidukinra Seiyum Thiruvottiyur udaiye Kaiyum tholappanni ainthe
M
O Lord of Thiruvottiyur,
coil, teach me to raise m Pan ChaakShara mantram a
was the fervent prayer of Saint Pa that we should pray and repeat G day-to-day life, so that when the ti Him, His Name would come natura stored away as impressions called S determine the next birth.

HE LAST JOURNEY
Cheruki arivalinthu pothu, Onru Vendu Ven yadn, erl Thirumeerumittu 'uththu othavum katpiyume,"
when my Soul leaves this mortal
/ hands in prayer, repeat the nd apply Holy Ash.’
tinaththar Conveying the truth od's Name continuously in our me comes to make peace with ly to us as these thoughts are amskaras in uS and Continue to

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2O8
In the Gita, Krishna says th dominant in the dying moment, w next birth. This is a fundamental be physical or mental, makes an i get collected and become a force
At the time of death these ge been foremost in one's life take p are the forces that will be promir that if such thoughts born of good theSe Should be Cultivated Contin Pattinaththar fervently requeste Should remember to raise his har and repeat the Panchaakshara m higher place in the evolution of proclaims the human urge to move one faith and assurance and gu mundane World to the next.
In the Rig Veda the funeral pra 'O Purifier, place me in the impe the Divine and eternal Light glo immortal."
Hinduism teaches that one is b own karma and this concept help embodied Soul's pilgrimage to M two sides of life's Cosmic cycle le gets rid of desires and clings to th births and deaths could be stoppe
THE FUNERAL RITES
The funeral rites Constitute the in a householder's life. Since Hindu

Remembering Hindu Traditions
at whatever thoughts become ill determine the character of the pattern. Every action whether it impression on the mind and these - the habit of a person.
t Sorted out and those that have recedence over the others. These ent in the next life. Thus we see actions are to be dominant, then uously. It is for this reason, that d that at the time of death, he nds in prayer, wear the Holy Ash antram, so that he may attain a his embodied Soul. This prayer from death to immortality giving iding one's transition from this
yer is a request for immortality - risha ble death le SS realm where WS resplendently and make me
orn again and again, based on his )s him to realize that this is the loksha. Death and birth are the ading finally to the goal. AS one le Feet of God then this cycle of d.
mportant ritual of the last journey rites are essentially based on the

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The Last Journey
grounds of health and Social consci funeral ceremony correspond accorc are so performed that the dead are Society protected, since the dead b.
Hindus traditionally cremate th days gone by the body had to be cre for the Hindu believed that this is th Today with scientific advancemen periods of time by the process of e So that members of the family who attend these last rites.
According to the Vedas, cremat to dissolve the physical body after de through fire releasing the Soulfror Aadi Amaavasai 121-127)
The funeral rites serve to expl one that he has really died; this is r evolved and more materially bounc linger closely to the physical body rituals address the dead urging hir for the relatives allowing the famil the grief and loss. It is also said th funeral rites lie in the inter-linking the recognition that the family departed ancestors.
The Hindus believe that the di God of Death, Yama, presides and i of the dead person is laid with the feet towards the North." Sage Val the householder should pay respec the Southern realm - thenpulathth

209
ousness, the rites regarding the ingly. At the same time the rites 2 respected, and the family and pdy exudes poisonous gas.
eir dead; burial is forbidden. In mated within twenty four hours |e best way to dispose the dead. it, the body is kept for longer mbalming. This is specially done may be out of the country could
ion is the most appropriate way 2ath. This becomes a purification n the physical plane. (See pages
lain as it were to the departed necessary for those who are less up. It is said that such persons that has been laid. Some of the n to move on, while others are y to say a farewell and express at the main significance of the of this world with the next and consists of the living plus the
2ad go to the South where the n order to honour him the body head towards the South and the |uvar in his Kural Confirms that to those who have departed to
33.

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210
"Then pulaththaar theivar Aympulaththaaru ombal ti
Says the Sage emphasizing householder should be towards t those departed to the Southern re. himself. Thus to the dead, a close important because it is he who pe
From the moment the body Tirumurais are Constantly sung to This is done to help the Soul in its o lit in the home till the funeral is ove and neighbours. In earlier times, th the thirty first day ceremony.
An oil lamp, the Kuththu vilakk incense burned and a canopy of w body. At the entrance to the house is tied acroSS and a plantain tree W the flower, is fixed on either sides'
In olden days the beating of th death; today besides obituary noti are tied announcing" the death ot people gather at a funeral, the won with the chief woman mourner anc This has psychological reasons for v lessen the Sorrow and any pressure
THE LASTRITES
A non-brahmin' Called the Saiv an area sanctified by the kolam. T parts namely the beating of the dr cleanliness of the Atman (3ufa035 u

Remembering Hindu Traditions
virundhokkal than endraangu halai,”
hat the Chief Concern Of the he departed (then pulaththar - gion), gods, guests, relatives and relative who is a householder is rforms the last rites."
is laid, religious hymns, the the very end of the ceremonies. nward journey. The hearth is not rand food is sent by the relatives is spirit of fraternity lasted until
u is kept lighted near the head, white cloth is tied over the dead , a string of three mango leaves ith unripe combs of fruits minus
of the gate.
he funeral drum announced the ces and white flags, thoranams a person. In rural areas when hen in particular stand in a circle Wail together loudly, (Gyk;gy;). when one cries loudly it helps to
that may be built up.
a Kurukkal performs the rites in he ceremonies consist of three im, cleanliness of the body and
படித்தல், சரீரசுத்தி, ஆன்மசுத்தி)

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The Last Journey
shoulder under the left arm. Th
occasions.
In olden days, the dressing up of purificatory rites were performed. Symbolically. The body is anointed and cosmetics that are pounded pounding of turmeric, chunnam an the wooden mortar to the accomp songs is an important aspect of th songs were specially composed by S. maidens who were pounding the abhishekam but unfortunately in Si only with the funeral ceremonies inauspicious." The crushed turmeri the body and put over the closed disinfectants and are good germici
The close members of the famil Comes next. This rite refers to the di reminding one of the life and the mu purely Sentimental gesture evoking a psychological effect on the mourn the aromatic pounded mixture on t women relatives walk round the mixture on the forehead, followed
 

211
A member of the family" who is to light the funeral pyre, is the one who performs the rites guided by the kurukkal. He bathes and Wears white verti and the kurukkal puts the Sacred thread on the right his is worn thus only for such
the Corpse was done after certain Today these rites are performed with various grains, Sesame oil as part of the ceremony. The d other aromatic herbs placed in paniment of the Tirupotchunnam he funeral ritual. Originally these aint Manikkavasagar for the young aromatic herbs for the Deity's i Lanka, the songs are associated and are considered by some as C-Chun nam paste is Smeared Over eyes. Turmeric and chunnam are des for this OCCasion.
y participate in the ceremony that ay to day life pattern of the family, Indane act of having an oil bath - a emotion and it is said that this has ers. This is the smearing of oil and he head of the departed one. The body and symbolically smear the by the men.

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212
Nine kumbhams filled with W. around a Coconut are placed and th who are invoked to help take the region. The water in the kumbhan was orginally used to bathe the bo and this was an important feature i not embalmed. The homam burns
Through out the latter part of th on the ground on plantain stems O if and when there are grand child stick) is burnt by them standing ro
her dead husband's neck signifying the widower at this stage will re wife's neck. Garlands and flowe especially the Sivapuranam are Sun merging with God, and help in th now removed for Cremation.
At the cemetery, the one who pe round the pyre, holding a clay pot fill and a fire brand behind his back. At € knocked in the pot letting the water
 

Remembering Hindu Traditions
ater, fringed with mango leaves ese represent the celestial beings person across to the Southern nS is sprinkled over the body. It dy. A homam or sacred fire is lit n olden days when the body was up all the poisonous gases.”
e Ceremonies, camphoris burned n the four sides of the Coffin and ren, the "pandam' (small lighted und the Corpse.
Finally the Women and after them the men, once again go round the body and offer puffed rice into the mouth to help the departed one on the onward journey. The widow places her thaali Symbolically round her Continuing link with him or move the thaali from his dead rS are placed, sacred hymns, g. These Songs speak of the Soul e forward journey. The body is
formed the rites walks three times
ed with water on his left shoulder ach turn round the pyre, a hole is out. This signifies the Soul leaving

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The Last Journey
the body. With the final turn the pot is away from the body, the pyre is lit an without looking back. Today with thi performed symbolically and the coffi
On returning home, the one \ into a Sprig of Vembu (Neem) lea where theulakai (the pounding sti has a bath, the rooms are washed a of water are placed before a photo the spot where he breathed his la Food is offered at meal times. Th Water is important because one oft saying that the departed one is thirs
On the second day after the Cr collected and kept for a period oft day after the death, a special cerem household known as the 'Ettu che dead member in 'collage dressing types of food that were special to h then served to all the relatives pre barber are specially remembered a
THE ANDHI YESTI
The 'Andhiyesti” ceremony is ge first day; vegetarians have it on the e ceremony with three or five Brah the home and performing the “sapi representing the departed one and the father, grandfather and the gre large pinda is divided into three p other three. This signifies the Syn one with those of his ancestors. O

213
dropped and with the face turned d he leaves the Cremation grounds e gas crematoriums, the rites are n pushed in.
Who performed the rites, bites ves, Crosses over the threshold ck) is laid. The whole household nd a lighted lamp and a tumbler ograph of the departed one, on st or in the room he occupied. is is done for thirty one days. en hears the elders of the family sty all the time and wants water.
emation the ash and bones are ime. On the third, fifth oreigth hony is performed purely by the alavu." Here the portrait of the is venerated and the various im are offered as prasaadm and sent. The family dhobi and the ind rewarded on this day.
nerally performed on the thirty leventh day. This is an elaborate min priests officiating purifying ndikarana' where a large pinda three smaller ones representing at grandfather, are offered. The OrtiOnS and ea Ch added to the hbolic uniting of this departed blations are made and water is

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poured with sesame seeds while the the holy rivers to help in dissolving
Food is offered to the departed priest, essentially household a symbolizing that which the depa vegetables and grains together wit are fed and the relatives join in t family members. With this, the pu repetitions on a smaller scale used now the twelve monthly rituals are day ceremonies. The ashes that immersed in the Sea or river.
An important literary presenta honour of the departed one in the book of appreciations of the departe as a tree together with the biog including the living is presented in
AATATHTHUVESHAM
The first anniversary of the thit this occasion further rituals are p Conducts the 'shraddha' Ceremonie
the ancestors. Food is served to the at the ceremony. And with this ti symbolically concluding the earthly
All these rituals are associated W
the Soul. A cardinal fact in Hinduis the Bhagavad Gita, Sri Krishna tells t wish to kill any of his relatives in eternal and is part of the Divine. Th Soul will remain for ever.

Remembering Hindu Traditions
: priest chants mantras invoking
the ash.
ones and gifts are given to the rticles like matS, umbrellas rted one used and plenty of th vertis and shawls. The poor he partaking of food with the rificatory rituals end. Monthly | to be done in olden days but done together in the thirty first had been Collected are now
ation is made by the family in form of a "Kalvettu. This is a 2d one with his lineage sketched raphical sketch of the family verse form sung by the author.
hi is the 'Aataththuveshem. On erformed. The Brahmin priest s in the home offering pinda to a poor and the guests gathered he ceremonies are completed sojourn of the departed one.
with only the dead body and not m is that the Soul is eternal. In he dejected Arjuna who did not battle, that the Soul in man is e body will die one day, but the

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The Last Journey
"It (Soul) knows neither birth in
or cease to exist. It is Unborn, Etern not slain when the body is slain."
NOTES
Vi
vii
viii
ஐயும் தொடர்ந்து விழியுஞ் செருகி ( மெய்யும் பொய்யாகி விடுகின்ற போ செய்யுந் திருவொற்றி யூருடையீர்!
கையுந் தொழப்பண்ணி ஐந்தெழுத் (
Aitareya Aranyaka V. 6 - 11.
It is interesting to note that even north-South direction for Sad occa: the leaf is placed in an east-west
G.U. Pope in his book, The sacrec in his notes on Chapter V that the nations of Europe attach great impo worship is also seen in the ancier
This is an interesting feature in that a wedding ceremony five or Seven thoranam at the entrance and th their flowers are placed on either
Thoranams consist of individual le designed into single strands. For thoranam is more elaborate anc together and designed into cluste
The temple priests, the Brahmins, is said that they should not do So
Generally, the eldest son perform youngest, for the mother or in th

215
or death. It cannot come to exist nal, Changeless and Ancient. It is
Bhagavad Gita. Chapter Il
பறிவழிந்து தொன்று வேண்டுவென் யான் திருநீறு மிட்டுக் தோதவுங் கற்பியுமே.
the plantain leaf should be placed in sions. Normally for festive occasions, direction.
i Kural of Tiruvaluvar Nayanar, Says Hindus in Common with the ancient
Drtance to this duty - pp.201. Ancestral
it Chinese Communities.
for other festive ceremonies, namely or nine mango leaves are tied as the e plantain trees with ripe fruits and
side.
aves from the coconut palm Cut and weddings or secular functions, the d consists of groups of leaves tied rs of flowers.
do not perform these rites because it
for non-brahmins
S the last rites for his father and the e event of no male children, a close

Page 239
216
relative is called upon to do so. But daughters perform these rites
This celebrated song is consider ceremony.
திருபொற்சுண்ணம் தெய்வீகமானது. ஆடும் பொருட்டு பாடப்பட்டதே திருட ஆன்மா இறைவனை வியந்து ஆனந்: திருமுழுக்காடற் பொருட்டுப் பாடப்பட்ட ஆன்மாக்களின் மலபந்த வினைகளை ஆன்மாவும் ஒன்று சேர்ந்து பரமா உட்கருத்தாகும். ஆகவே இது அம
It was said that during the Bhopalt agnihotram, were saved from the t
In Crowded funeral gatherings, W homa fire proves a destroyer of ge effects that may remain.

Remembering Hindu Traditions
in the changing world of today even
2d Sacred and are not sung at this
தில்லையம்பலச் சிவனின் தீர்த்தம் பொற்சுண்ணம் ஆகும். இப் பாடலில் ந மனோலயப் பட்டு அவன் (இறைவன்) -தே இப்பாடல்களாகும். அவ்வகையில் க் களைந்து இறைவன் தீர்த்தமாடலுடன் னந்தப் பேற்றைப் பெறுவதே இதன் ங்கலப் பாடல் அல்ல.
ragedy, those who had lit the fire the raumatic aftermath of the tragedy.
hen people hug the mourners, the rms and a nullifyer of any poisonous

Page 240
BIBLIOG
The Dance of Shiva - A. K. Coor
Foundations of Indian Culture
Ideals of Indian Art – E. B. Ha Ve in Indian Culture - Why do we Ways to Shiva - Philadelphia M Ritual in Hindu India - Joseph Indian Temples and Sculptures Siva in Dance, Myth and cono Fundamentals of Hindu Cultur The Culture of India as envisag Glimpses of Ancient India - C.( The Wonder that was India - A The Message of the Upanisha The Vedic Reader - Macdonell Hinduism - Kalaipulavar Navar Hymns of Saints Sambandhar, Sundarar.Thiruvasagam Of
The Tao of Physics - Fritzof Cap Studies and Translations - Sir F

RAPHY
maraswamy - Sri Aurobindo
II. '.... - Chinmaya Publication
useum of art - Life and
Dye.
— Louis FrederiC. graphy - Anne Marie Gaston. e - Sri Aurobindo ed by Sri Aurobindo. C. Dutt.
.L. Basham. is - Swami Rangananantha. - Oxford.
atnam.
Appar and
Manikkavasagar.
| 3
'. Arunacha lam.

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218
The Hindu Temple - Stella Kram Our Oriental Heritage - Will Dur Periya Puranam - in Tamil. Periya Puranam – translation by The Cultural Heritage of India - Rama krishna Mission Institute C
Volumes 1 - 5.
Indian inheritance - Bhavan's B
Volumes 1 - 3.
Symbolism in Hinduism - Chinm Indian idealism - Surendranath Indian Thought and its Develop Gitanjali - Rabindranath Tagore. Aum Ganesha - Ratna Navaratni
Kartikeya – the Divine Child - Ra Lord Shiva and His Worship - Sw Studies in Tamil Literature - Dik
Indian idealism - Surendranath Tamil Elements in Ceylon Cultu Saint Ramalingam — Vanmikana Satyam Shivam Sunderam - Disc Sai Baba Creative Touches of the Chise - Periodi CaS –
Prabudha Bharati, Bhavans Journal, Vedanta K Divine LifeSivathondan, Marg Publications, Discover India Revie W.TAMIL
திருநாவுக்கரசர் தேவாரம் திருஞானசம்பந்தர் தேவாரம் சுந்தரமூர்த்தி நாயனார் தேவாரம் மாணிக்கவாசகர் திருவாசகம் கந்தபுராணம் பன்னிருதிருமுறைத் திரட்டு விநாயகர் புராணம்

Remembering Hindu Traditions
risch
"rant
• Vanmikanathan.
Published by the of Culture, Calcutta.
ook University.
haya Trust Publication. Das Gupta. ment - Albert Schweitzer.
an
|tna Navaratnam
vami Sivananda
(Shitar
Das Gupta re - Kalaipulavar Navaratnam than tourses by Bhagawan Sri Satya
- the author
esari,
India,

Page 242
GOSSARY (
Aadi - month of January - Febr Aadiamaavaasai - the new moc Aalayam - Temple. Aanavam - bondage Aaraadhana - Worship. Aarati - Waving of lighted Cam Aashrama - the four stages it vaanaprasta and Sannyasa. Aataththivasham - the first de Aavani-month August - Septe Abhaya mudra - gesture of rea Abhishekam - anointing the im Adavallan - Name of Siva base Agama - South Indian text i| Siddhanta texts are based. Agni - Vedic fire god. Aipassi - month of October - N Ahankara - pride.

OF TERMS
uary. on in the month of Aadi.
)hor during puja. h life - brahmachaari, grihasta,
ath anniversary.
mber.
SSUran Ce.
age of the Deity. d on a particular dance pose. n Sanskrit on which the Saiva
ovember.

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2O
Amaavaasai - new moon day. Amman - Goddess or Sakti of the Lor Anada tandava - a dance of Siva expr Andhiyesti-observances related to the Asura - demon.
Anugraha – grace. Antaraala - a chamber in front of the Appar - a saint of the 6th century who and sixth Tirumurais. Archanai - offering of flowers during Ardha mandapam - the mandapam ir the temple. Arjuna - the third Pandava brothe preached.
Asura - demon.
Atman - the embodied Soul.
AUM - the break down of the mantra Avataar - the descent of Vishnu.
Balipeedam - sacrificial altar. Bhajan - simple songs in praise of Go Bhakta - devotee. Bhakti - devotion to god Bhima - the third Pandava brother. Bhishma - the grandsire in the N prasaadam.
Brahma - the Creator. Brahman - the Supreme One. Brihaspati Chakra - the Hindu counte
Chakra - the wheel. Chaturdasi - fourteenth day of them Chaturthi - fourth day of the moon. Chinmudra - a pose where the fore individual Soul, rests on the thumb

Remembering Hindu Traditions
d. essing Bliss.
31#BstiA day after death.
San Ctunn. Composed the fourth, fifth
puja. n front of the main hall of
r to whom the Gita was
OM.
d Sung in Congregation.
Mahabharata epic. Bh og
rpart of a calendar.
OOn.
| finger representing the Which represents Siva.

Page 244
Glossary of Terms
Chittiraa paruvam - the full mo day Consecrated to the memory Chittirai - month of April - May.
Dakshanaayana - when the Sun Damaru - drum shaped like a ho Deepaaraadhana - aarati. Dewi - Sakti, the divine mother. Dharma - righteousness. Dharshana - receive blessings by Dhoti - garment consisting of a Waist.
Dhyana - meditation. Dravida - the Dravidian style of Durga - consort of Rudra in Her
Ekadasi - eleventh day of the m
Food - Satwic-simple food nut rajasic - rich food building a tamasic - sour, bitter food b
Garbha-griha – the sanctum o moolasthanam in Tamil. Gopuram – monumental gatewa Guru - teacher.
Hasta - hand. Hridaya - heart.
lcon - image, the image in the sa the moolamurti.
Japa - repetition of God's Na individual Soul. Jyoti - thw light.

221
on in the month of Chittirai - a
of the dead mother.
takes a Southerly Course. ur glaSS.
seeing the image of the Deity. piece of cloth tied round the
architecture. terrible form.
OO.
itious and good an aggressive mind
uilding dullness of mind
r Cella is also known as the
hctum is referred to in Tamil as
me.Jivaatman - enlightened

Page 245
222
Kailasha - Sivas abode and is a Kaivishesham - a monetary gift Year's day - the first transactic Kalyana mandapam - hall of m marriage ceremonies of the di Kannikhathaanam – giving awa Kartikeyan - Murugan. Kattiyan the drama that is to be enacte Karma - deed; acts of good an punishment in this or future li Kodistambam - flag staff. Kolam - design drawn on the f Koshas - five Sheaths of the bOC anandamaya. Kovil, koyil, aalayam - all mea Kumbabhishekam - Speicial fe'i Consecrated. Kurukkal - the temple chief pr Kuththuvilakku - lamp.
Lingam - a Symbol of Siva.
Maalaadharana - exchange of Maarga - Spiritual path - kriyai, Maargali - month of December Maasi-month of February - M Maaya - the creation of an illu Mahabharata – the great Sansk Maha mandapam - great hall. Mandapam - also referred to a Manikkavasagar - a saint of th the Tiruvasagam and Tirukkov Moksha - Salvation Moulding - the contour given Moolasthaanam – the Sanctum Mudra - language of the hands

Remembering Hindu Traditions
peak in the Himalayas. from parents to children on New
) Ո. arriage in the temples where the eities take place. ay of the virgin bride. n, saying of - relating the story of d. d bad values entailing reward or ife.
loor with rice flour. ly – anna, praana, mana, vijnaana,
n Hindu temples. stival where the whole temple is
iest.
garlands - bride and groom. , chariyai, yoga and jnaana.
- January.
arch.
SiOn.
crit epic.
S mandapa – a large hall. e nineth century who composed "ai.
to projecting lines.
San CtOrum. and fingures.

Page 246
Glossary of Terms
Naagaswaram - a musical instrur Nadanta - dance of Siva as Natar Nagara - the Northern type of t the Sikhara. Nakshatra – Stars. Namasivaya - tl Naminandhi - a saint who lit the Nandi - the bull Of Siva. Nandi mandapam - pavilion whe Nataraja - Siva as Lord of dance. Navami - nineth day of the moor Nayaka-nayaki bhava - bridal my Nritya - dance.
Om - Pranava Mantra - (page 12)
Panchkritya - the five-fold action Panchaalaathi - showing of lighte Panchaamirtam - five varieties- m used for abhishekam. Paramaatman - the Supreme One Paruvam – full moon. Parvati – CO Paasam - the three entities of Sai Soul and bondage. Pillaiyar - Ganesha. Pinda - offering of rice flour (ball Poorna-kumbha - symbol of proS Pottu - or thilak, a big dot in re. indicate the third eye. Pradakshina – Circumambulation Prakaaram - pathway round the the begining of the puja. Prathosham - thirteenth day of til Preta — the dead father. Pitri - the dead ancestors. Puja - ritual of devotional service

223
ment — Wind. аја. emple tower characterised by
he sacred mantram.
temple lamps with water.
re the Sa Cred bull is installed. Natya - literally mime.
.
Sticism.
of God. ed Camphor. ilk, honey, fruit, curd and ghee
ב
nsort of Siva. Pati, Pasu, va Siddhanta - God, embodied
) cake to the dead. perity. d or black on the forehead to
of a sacred site. emple. Pratista - invocation at
69 OO.
'; worship.

Page 247
224
Punnyathaanam — purificatio Purana - religious stories.
Purataadhi-month of Septe Pusalar - a saint who literally
Raashi - twelve houses of the Rajoguna - active temperam Ramayana - an epic poe Mahabharata. Ratha - a car used in temple : and Sri Lanka. Rishi – seer or sage of the Ved aS RSi.
Saadhana - worship. Shaastra - religious texts. Sabha mandapam - assembly Sahadeva, the last Pandava Sakti - the active power of G Sambandhar - a Saint of the first, second and third antho Samhara - destruction.
Sanctum Sanctorum - also kni in a temple; it is also referre Sandhya - evening. Sandhyopaasana - prayers morning, forenoon and noon Shankara - a Saint of the Se
revival of Hinduism. Shraddha — together with ta rituals associated with the O by the householder. These a oblations to the ancestors. Shrine - the Sanctum or also

Remembering Hindu Traditions
mber - October.
built a temple in his heart.
e Zodiac. Քրt. m of great antiquity like the
ceremoies especially in South India
ic age; a Sage in general; also Spelt
/ hall. prother, an eminent astrologer. od and thought of as His consort.
sixth century who composed the logies of the Tirumurais.
own as sanctum - the holy of holies d to as moolasthanam in Tamil.
at the meeting time ofnight and , dusk and night. veth century responsible for the
pana and pinda is a Sequence of pservances of the dead performed
re offerings of nourishment and
referred as the garbha-griha.

Page 248
Glossary of Terms
Sikhara - spire or tower. In North refers to the entire tower which is term sikhara refers to the top most consists of gradually diminishing St Silpa shastra - an ancient Indian t and other religious monumentS.S Consecrated to Siva. Sloka - Sanskrit verse. Sri Chakra - excess power of Durga Chakra. Staapana mandapam - hall where t Sundarar - a Saint of the seventh Seventh Tirumurai. Surya-Sun God. Sutra - sacred text in the form of a
Tamo guna - lazy temperament. Tandava - dance of Shiva. Tayumanavar - a Saint of the sevent hymns. Tavi - musical instrument; a form o Thai - the month of January - Febru Thaali - the sacred emblem sactifyi Tirumular - a Saint Of the first Ce Tirumantiram. Tirumurai- 12 Tevara Chapters Tiruneeru - the holy ash that is c homam. It is variously called basma Torana - gateway.
Tower - Sikhara Trimurti - the Hindu triad - Shiva, E
Upavasam - fasting; literally sitting Uttaraayanam - the Sun's northerly Uttaram - a Star.

225
Indian temples, the sikhara Curvilinear; in the South the member only and its tower oreys or talas. reatise on building temples ivaraatri - the great night
symbolically interned in the
he homa kundam is placed.
rentury who composed the
VeSe.
enth cetury who composed
f a drum.
ary.
ng marraige.
ntury who composed the
ollected at the end of the Im and VibhOOti
rahma, Vishnu.
near the teacher. journey.

Page 249
226
Uttsava moorti - the image Chariot.
Vahanam - also referred to a The mandapam where the mandapam. Vastu shastra - rules of arch Vaikaasi - the month of May Valai-kaapu - a ceremony wh mother.
Vedas - ancient sacred texts Vesera – type of temple tow Vibhuti - holy ash. Vijayadasami - tenth day of Vina – a musical instrument. Visaakan - Murugan.
Yaama - four watched of the Yagasala - where yagam or h Yajnopavita - the sacred thre Yogar Swamigal - a mystic sa
Zodiac - elliptical path of the

Remembering Hindu Traditions
of the Deity taken around in the
as vahana - the mount of the deity. mount is placed is the vahana
iteCture.
- June. ere bangles are gifted to a pregnant
of the Hindus. er found mainly in the Deccan.
the Navaraatri puja.
night. nomams are performed. ead age who lived in Jaffna.
a Sun.

Page 250
Other
The H Dr. Ko based delive
In Me
a COm paid t
My Di the B 2000.
The G a Colle the Cl
The A COmn
The C. based Publis
The F the lif publis
Morn
a CO publis
Edito Hindu
— a pu
The V
— a pu
Sama
- a CI Chinn
Roma - an il in Lam

publications by the author
indu Perspective on Education and
nnangara's philosophy of Educationon the Kannagara Memorial Oration
red in October 1998.
morium - pilation of tributes o Yogendra Duraiswamy 1999
plomatiography of Yogendra Duraiswamy - March
entle Breezes of Early Dawn - ection of Hindu Thoughts published by hinmaya Mission in Colombo 2002
ncient Shrine of Tiruketheeswarammemorating the Maha Kumbhabhishekam
reative Touches of the Chisel
on Hindu Sculpture and Architecture hed by Vijitha Yapa publications - 2004
ootfalls on Timee story of Hindu personages hed by Vijitha Yapa publications 2006
ents in Culture - pilation of Short Stories and Memories hed by Vijitha Yapa publication 2009
Voice blication of the Hindu Council of Sri Lanka
oice of Chinmaya blication of the Chinmaya Mission in Sri Lanka
rpanam ompilation of articles by devotees of the haya Mission
"yana in Lanka Ilustrated compilation of the story of Sri Rama ka

Page 251
Book
he andent Hinduisis and sages devise embroider of stories around auspicious m humanity to achieve the goal in life. Thes SSOCated V e Vents and divine perSOImage based on these and in turn carry With them
The religious observances strengthen the in help in their spiritual upliment. The ance elevana through these observances as We
The scope of this is more than a mere a Compilation of the traditional observances solesome semainteressinging
ROVJ o ho Book -
(Remembering Hindu Traditions“ seine Wo Hindus in the Great Diaspore, who have in -Տօրիe Gրանցվa Saw and lowed it - S:
Remembering Hindu Traditions" is a value abroad, the author has presented these psychological ethical and moral implication obseրթիoes Mիզի Oիeրի5e out be ր illustrations have been carefully selected
"Remembering Hindu Traditions is a degh Hindiving abroad who are tornapart from of the Hindu and bears the stamp of theat ySSSSSSSSSSSSSSSSSS
In "Rememberingincuracions" the aut the puja in the chapter Temples and Sacre service to Godinaspirit of sacrifice and the
Rose. Bի0ր - 2005
to 20
ISBN 9552-0897

beat an inspiring legens Weaving an ments and periods of time in Oce to guide legends are the Puranas which are closely access, festi|Vassan observanCeSale a Voncemessage opeace andharmony
Vidual, heamuni anche COmmunity and it region of the Hindus is made Vibrant and ove on in the twenty first century
LLLSaSSSSS SS SSLSLSSSLSSS LL LSL ing the various legencs and Weaving them into helminto the present day life of the Hindus
kworthy and wealthy, Wilbemost useful for L S S S S LSLS S S SS S L tt LL LLLLLS va Sicchanta Church-Hawaii
ereference guide for Hindus. To children living ligious observances in melticulous detail. The thatshe Speaks o givegate insigo de ore itals devoid of Inner signifiance, The AFC Pessen
to read and an invaluable handbook for those heir roots. This book captures the rich traditions Osse Of VingVeavinglosophy anche rances into a whoemaking them very relevant
or speaks invey simple and eloquent style about
Worship as being an offering of adoration and
ou sagelles desire obeone With God
After