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ॐ
ॐ 雛
Kshethra Vinayaka Temple, Sri Mur hot mail; kshethravinayaka(aya
கூேடித்திர (வயல்) விர
பூரீ முன்னேஸ்வரம், சி
Author:
Sri Sankar P
July 201 (
 

Dharma
நெறி
烯、
く。
密
密 繆
anka.
wahoo.co.
neswaram, Chilaw,Sri
"x
100。C0M1 囊豹羲豹談錢(綬
31TuI5 ee,6ouULD,
லாபம், பூரீ லங்கா.
B.S. Sarma , ublications

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News Letter
July
11
12. 13. 14. 1S.
16.
Contents
3. 2010
What are the prehistoric religions til What Sidereal day? What is meant by four levels of lang What are the 18 parvas (main chapt What is Tirukkural in short What is the necessity of temple in H Give a very brief account about Rar Why is Sacred Fire considered imp How is that the recital of Vedas fro changed till today? What are the supreme qualities of What is ment by Para and Apara V ..What are the main parts of a templ What is Saiva Siddhanta Philosophy Briefly explain the 'Ashtanga-Yoga What is the most significant part of What is the meaning of the mant where is this mantra mentioned? What are the names of the 100 sons
க்ஷேத்திர (வயல்) பூரீ முன்னேஸ்வரம், ! Author B
Kshethra Vinayaka Temple,Sri Munn
hot mail; kshethravinayakasayahoo.com Sri Sankar Publications
July 201
Editori
 
 

செய்தி மடல்
穆 3. ஜூலை
hat existin the World?
uages? ters)in the Mahabharata?
induism ?
mana Maharshi?
ortant in Ceremonies? n the early days, though not in written form has not
Buddha Dharma idya? e y in nutshell?
Sutras' of Patanjali ? the epic Mahabharata? ra "Ganna naam twa gann patim havamahe".. and
Dhritarashtra the Kaurava brothers ?
விநாயக ஆலயம், சிலாபம், பூரீ லங்கா.
.S.Sarma,
eswaram, Chilaw,Sri Lanka.
minimeSwarangèyahCOCl, CC2mm
O ஜூலை и!

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The periodical,9Path to (Darma, monthly maga Sri 5)Munnesuvaram, Chila uv, Sri [Canka, is provi
I am certainty frank to the readers of 'Path to provide guidance me in getting out this periodic
(B.S.Sarma, Kshethra Vinayaka Temple, Sri Munnesuvaram July 2010
Suggestions and opinions fro
Dear Mr.B.S.Sarma,
It is actually a commendable endeavour to propa in a universal outlook. This monthly periodical h aspects of Hinduism which every person would by interested readers.
It will be still better if some articles, discussions elaborate manner, for the benefit of the readers v Dharma, with an improved format and style
I aspire that Path to Dharma will have a promir improve their knowledge in Hindu Dharma and
With best wishes, Mr. K.Mohanadas, Canada. 24" June 2010
Dear Mr.Sarma,
I receive “ Path to Darma' magazine regular “ Path to Darma' magazine, by e-mail, whic of the real concept of Hindu Dharma dealt reader to appreciate.
You are actually helping in a huge way to th our religious construction.
With kind
N. Maheswaran, U.K. 29th June.2010

Lzine published 6y Kshetfira Vinayaka Temple, ding present the 31st issue this inontli.
Darma, magazine, who are truly concermed and as of this standard.
, Chilauv, Sri Lanka.
m the readers
gate the prominent principles of Hindu Dharma as been A\ritten With yn hatters relate ti s V. Arios like to know by answering the questions placed
and other similar matters are dealt with in an who may like to know the principles of Hindu
ent place among the Hindu devotees who like to related matters.
ly every month. Thanks for sending me the ch I go through again and again to be aware with, in a very effortless approach for any
he Hindus who are concerned in knowing
regards,

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Quatatio
“The man who realizes It is the Supreme Life th His pleasures and his love are then all in the soul philosophers”
"Verily, that which is Dharma is truth. Therefore they say of a man who speaks truth, "H or of a man who speaks the Dharma, "He speaks Verily, both these things are the same."
"This body of ours is a temple of the Divine."
"Good and evil of this world of duality are unrea are spoken of by words, and exist only in the mir
“Let the scriptures be the authority in determinin done”
"our body is a temple"
“It (the self) is not born, and It does not die; nor becomes existent again. This One is birthless, ete the body is killed “.
“Of the unreal there is no being; the real has non The nature of both of them, indeed, has been real
“As after rejecting (discarding) wornout clothes likewise after rejecting wornout bodies the embo
“Since death of anyone born is certain, and of the therefore you ought not to grieve over an inevital
“There are these eternal principles, which stand on any reasoning, even much less on the authorit however brilliant they may have been. We may r our claim is that the Vedanta only can be the uni universal religion in the world, because it teache:
- Swami Vivekamanda im
Vivekananda, III,Topic'
“The Rig-Veda,” says Max Muller, “is the most the Brahmanas stand unparalleled in the literatur might well be called miraculous.”

S
at shines through all life does not waste words.
He becomes the most enlightened among the
- Mundaka Upanishad III-(1)-4
te speaks the Dharma."
the Truth."
-Brh. Upanishad, 1.4.14
- Kathopanishad
l,
ld.’ - Bhagavatam, XI, ch. XXII.
g what ought to be done and what ought not tbe
-Bhagavad Gita (Ch. XVI, 24)
—Saint Thirumular
is it ever that this One having been nonexistent rnal, undecaying, ancient: It is not killed when
- Gita Ch.2 Verse 20
lonexistence. ised by the seers of Truth”. -Gita Ch. 2, Shloka 16
a man takes up other new ones (clothes), died one (Soul) duly attains new ones'.
- Gita Ch.2 Verse 22 : dead (re-)birth is a certainty, ble fact”. --Gita Ch. 2 Verse 27
pon their own foundations without depending y of Sages however great, of Incarnations emark that as this is the unique position in India, versal religion, that it is already the existing sprinciples and not persons.” “The Complete Works of Swami The Sages of India'
ancient book of the world. The sacred hymns of 2 of the whole world; and their preservation
-History of Ancient Sanskrit Literature

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1. What are the prehistoric religions tha
Three religions present today in the world, that Hinduism, Zoroastrianism and Judaism.
2. What Sidereal day?
Sidereal day is approximately four minutes long than Solar year because earth's rotation aroundt respect to stars
3. What is meant by four levels of langu:
There are four levels of languages describing fo According to the rishis (seers) the mantras are t which they recite, a truth and the meaning whic mind as easily as to the more receptive inner au through meditation.
i. Language of communication or everyda
speech (Vaikhari). ii. Language of ritual, the rhythmic Sacrifi
which is not yet spoken (Madhyama). iii. Language of illumination, of vision. The
speech (Pasyanti). iv. Language of eternity, of imperishable si
speech (Para).
3. What are the 18 parvas (main chapters)i.
The division of the Mahabharata into 18 parvas
Parva 1. Adi Parva (adi means first-The Book c. :How the Mahabharata came to be nar Naimisharanya. The recitation of the N Vaishampayana at TakSasila. The hist parva traces history of the Bhrigu race princes. Parva 2. Sabha Parva (The Book of the Assemb Danava erects the palace and court (sa Yudhishthira's Rajasuya Yajna, the ga Pandavas. Parva 3. Vana Parva alsorefered Aranyaka-pa, sub-parvas :29-44, contents :The twel Parva 4 Virata Parva (The Book of Virata) su spent at the court of Virata.

t exist in the World
have come down to us from time prehistoric are
ger than solar day. Sidereral year is one day more he sun amounts to one extra revolution with
ages?
ur domains of Vedic experience. he living body of the luminous inner truth of h does not disclose itself to the hectic intangible dience of unrestrained awareness unfolded
y speech. The gross physical level of articulate
cial language of chant.Language as thought',
2 level of luminous, flashlike' intuitive' seeing'
lence. The silent, unbounded, absolute level of
in the Mahabharata?
(main chapters) is as follows:
f the commencement) Sub-parvas:- '), contents rated by Sauti to the gathering of rishis at Mahabharata at the sarpasattra, of Janamejaya, by ory of the Bharata race is narated in detail and the
in detail. The birth and early life of the Kuru
ly Hall) sub-parvas :20-28, contents; Maya bha), at Indhraprastha. Life at the court, me of dice, and the eventual exile of the
va, Aranya-parva (The Book of the Forest) ve years of exile in the forest (aranya). p-parvas: 45-48, contents; The year in incognito

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Parva 5. Udyoga Parva (The Book of the Effor1 war and efforts to bring about peace b eventually fail (udyoga means effort o Parva 6. Bhishma Parva (The Book of Bhishma the great battle, with Bhishma as comi
3IIOWS. Parva 7, Drona Parva (The Book of Drona)subwith Drona as commander. This is the warriors on both sides are dead by the Parva 8. Karna Parva (The Book of Karna)sub
as commander. Parva 9. Shalya Parva (The Book of Shalya) sul battle, with Shalya as commander. Als the fords of the river Saraswati and the which ends the war, since Bhima kills
a laCC. Parva 10.Sauptika Parva (The Book of the Slee Ashvattama, Kripa and Kritavarma kil Only 7 warriors remain on the Pandav Parva 1 l.Stri Parva (The Book of the Women)
Kunti and the women (stri) of the Kur Parva 12.Shanti Parva (The Book of Peace) sul Yudhisthira as king of Hastinapura, ar anointed king on Society, economics a Mahabharata (shanti means peace). Parva 13.Anushasana Parva (The Book of the II final instructions (anushasana) from E Parva 14.Ashvamedhika Parva (The Book of thi The royal ceremony of the Ashvamed world conquest by Arjuna. The Anugi Parva 15. Ashramavasika Parva (The Book of th The eventual deaths of Dhritarashtra, living in a hermitage in the Himalayas Dhritarashtra's bidding goes to live in Parva 16.Mausala Parva (The Book of the Club between the Yadavas with maces (man Yadavas. Parva 17. Mahaprasthanika Parva (The Book of great journey of Yudhisthira and his b ascent of the great Himalayas where e. Parva 18. Svargarohana Parva (The Book of the ;Yudhisthira's final test and the return (Parva 19.)khila Harivamsa Parva (The Book o contents: Life of Krishna which is not

) Sub-parvas: 49-59, contents:Preparations for etveen the Kurus and the Pandavas Which r work). a) Sub-parvas: 60-64, contents: The first part of mander for the Kauravas and his fall on the bed of
parvas :65-72, contents : The battle ontinues, major book of the war. Most of the great end of this book.
parva : 73, content ; The battle again, with Karna
o-parvas:74-77, contents; The last day of the so told in detail is the pilgrimage of Balarama to
mace fight between Bhima and Duryodhana Duryodhana by smashing him on the thighs with
oing Warriors) sub-parvas: 78-80, contents; l the remaining Pandava army in their sleep. a side and 3 on the Kaurava Side.
Sub-parvas :81-85, contents ; Gandhari, us and Pandavas lament the dead. o-parvas: 86-88, contents: The crowning of ld instructions from Bhishima for the newly nd politics. This is the longest book of the
nstructions) sub-parvas :89-90, contents : The Bhishma. e Horse Sacrifice) sub-parvas: 91-92, contents: na (Horse sacrifice) conducted by Yudhisthira. The ta is told by Krishna to Arjuna.
e Hermitage) sub-parvas:93-95, contents Gandhari and Kunti in a forest fire when they are . Vidura predeceases them and Sanjaya on the higher Himalayas. S) Sub-parva :96, content; The infighting lsala) and the eventual destruction of the
the Great Journey) sub-parva:97, content :The rothers across the whole country and finally their ach Pandava falls except for Yudhisthira. Ascent to Heaven) sub-parva:98, content of the Pandavas to the Spiritual World (svarga). f the Genealogy of Hari)sub-parvas :99-100, covered in the 18 parvas of the Mahabharata

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4. What is Tirukkural in short?
The three sacred scripts namely the Tirukkural. tamil language are considered universal and imn Tirukkural is the life, the Tiruvasagam is the hea culture’. Tirukkural, means in tamil "Holy Kural". It is th written more than two thousand years ago. Hind popular at that period. There was freedom of tho exchanged. It is guidance for all humanities, for a shall enjoy eternal peace, harmony, health, weal The Tirukkural (Kural), contains some of the gre was well versed with all the great religions and h and the Greeks. The word “Kural refers to a short verse of only chapter of the book called the Tirukkural. There or two-lined verses and ten verses under each m. couplet contains a single complete idea. Thiruvalluvar took up the first three of the Purus Dharma (virtue), Artha (wealth), Kama (love) ar Rishis. He provided these concepts of the fourfo Tirukkural, known respectively as Arathu-ppaal. deliberately left out Moksha (liberation), becaus Artha (wealth), Kama (love) are set in order, the naturally.The Tirukkural leads humanity to live, knowledge, and in ideal health, wealth and prosp
S. What is the necessity of temple in Hinc
Even though God is omnipresent and His worshi worship God in a temple than anywhere else. The temple is constructed chiefly for the commu environment is created to help humans to comm created as a result of performing regular prescrib Congregational worship produces an immensee provide psychological as well as spiritual needs In the Vedic times when temples were not know the Infinite. During the post-Buddhist period ten period onwards in the history we come across gi magnificence. Apart Serving as sites of worship, temples serve (teachers) preach high philosophies. There are s knowledge like literature, grammar and ethics in from the epics like Mahabharata and Ramayana the assembly gathered every day. Many temples

the Tiruvasagam and the Tirumandiram in hortal. There is a famous saying that “The rt, and the Tirumandiram is the soul of Tamil
e masterpiece of the great Saint, Tiruvalluvar uism, Jainism and Buddhism were the most ught; ideas were enthusiastically and easily all times. The people who follow its teachings th, power, grace and bliss. atest truths known to mankind. Tiruvalluvar, had knowledge of the philosophy of the Romans
two lines. Ten Such verses make up a single are 133 chapters, so that there are 1330 couplets ajor idea that make up the Tirukkural. Each
harthas (the fourfold objects of life), namely ld Moksha (liberation), as given by the Vedic ld objects of life in the three sections of the
Porut-paal and Kaamathu-ppaal. He e, when the first three...that is Dharma (virtue),
final State of God-realisation is attained as it ought to live- in moral purity, in spiritual berity.
duism?
p can be done in all places, it is traditional to
nion ofman with Almighty God. Hence an unicate with the DivineHoly vibrations are led worships by the devotees in the temple. ffect on those who take part in it.Temples of the devotees. n, people used to worship fire as the symbol of ples came into being in India. From the Gupta gantic temples of great architectural
as centres of learning where the Acharyas hools to teach the various branches of temples. Recitation and exposition of portions are also conducted to impart ethical education to yet serve the physical needs of the devotees by

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maintaining hospitals and provisions for medicir provide a means for a get together.
A temple also serves as a treasure house of fine a splendour, serenity and magnificence at once lift Spiritual precisions are realised, actually practise man from the human level to the Divine at a tem
6. Give a very brief account about Rama
Ramana Maharshi ( 1879-1950) is considered on times. Ramana Maharshi reached an insightful e. of any Guru (teacher) at the age of seventeen aft and personality with the Brahman (Absolute) at At the age of seventeen Ramana suddenly had a realised that the body dies but the consciousness consciousness. "All these," he later reported, "w like a influential, living truth that I experienced ( or Self was reality, the only reality in this mom related to my body flowed into this " ". From tha powerful magic to the 'I' or the Self. The fear o time on I remained fully absorbed in the 'Self'." At a later stage Ramana Maharshi started to res devotees all over the World. Ramana Maharshi did not follow any particular presented knowledge honestly from his own exp conversations of Ramana Maharshi are known a The following (Questions and Answers) is an ex Maharshi Edited by David Godman; Arthur Osb Mouni Sadhu
Meditation and Concentration Sri Ramana Maharshi's insistence that awarenes: realisation led him to the conclusion that all spir feature were indirect and inefficient: Sri Ramana Maharshi said: This path (attentic indirect ways. The first leads to the Self, the oth the Selfit is only because they lead at the end to the goal. So, in the end, the aspirants must adopt time?
Note: by David Godman: That is to say, other t State of stillness in which self-attention or self-a very roundabout way of reaching the Self. Sri R only take one to the place where self-enquiry sta that particular questioners were unable or unwill Sri Ramana Maharshi said: The goal is the sar the one who practises self-enquiry. One attains S

e and act associo-religious establishment to
arts of aesthetic value. A temple designed with S man to a higher sphere of the Divine. 2d and experienced in Society for the elevation of
ple.
na Maharshi?
e of the Supreme spiritual teachers of modern xperience of the true Self without the guidance er which he remained conscious of his identity all times. n experience of death one day in which he is not touched by death. "I" am immortal ere no idle speculations. They went through me directly, almost without thinking. 'I' the true I entary state. All conscious activity that was at moment, all attention was drawn as if by f death was permanently extinguished. From this
oond to the questions put to him by spiritual
traditional system of teaching, but rather erience of non-duality.The transcribed mong spiritual seekers the world over. tract from The teachings of Sri Ramana orne, Kavyakantha G.Muni, Kurt Friedrichs,
s of the "I" thought was a pre-requisite for Selfitual practices which did not incorporate this
n to the ' ' ) is the direct path; all others are ers elsewhere. And even if the others (lo arrive at the first path which ultimately carries them to the first path. Why not do so now? Why waste
echniques may sometimes bring one to an inner wareness inadvertently takes place, but it is a amana maintained that other techniques could rts and so he never endorsed them unless he felt ing to adopt self-enquiry.] me for the one who meditates on an object and tillness through meditation, the other through

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knowledge. One strives to attain something; the former takes a longer time, but in the end attains [Note: Although Sri Ramana vigorously defende that anyone change their beliefs or practices and take up self-enquiry, he would happily give advi Question by a disciple: There is more pleasure enjoyments. Yet the mind runs after the sensual Why is it so? Sri Ramana Maharshi: Pleasure or pain are as happiness. But we have forgotten the Self and in that wrong identity that gives rise to misery. Wł ancient and has continued for innumerable past before the essential nature, happiness, asserts its Question: It is said that the Self is beyond the m mind cannot think it. It cannot be thought of by are these contradictions to be reconciled? Question: Why is concentration ineffective? Sri Ramana Maharshi: To ask the mind to kill He will go with you and pretend to catch the thic inward and see from where the mind rises and th Question: In turning the mind inwards, are wer Sri Ramana Maharshi: Of course we are emplo that only with the help of the mind can the mind is a mind, and I want to kill it, you begin to seek does not exist at all. The mind, turned outwards, it becomes itself the Self. Question: What is samadhi? Sri Ramana Maharshi: The State in which the experience of existence-consciousness is attaine mind which is adorned with the attainment of th God. When the mind is in communion with the S the immersion of the mind in ignorance. Immers Samadhi. Samadhi is continuous inherence in the inherence in the Self but in an unconscious state continuous. The immersion of the mind in the Self, but with Nirvikalpa Samadhi. In this state one is not free attain mukti (liberation). Only after the vasanas Question: When can one practice Sahaj Samadh Sri Ramana Maharshi: Even from the beginnin Samadhi for years together, if one has not rootes Question: Is Samadhi, the eighth stage of rajay Sri Ramana Maharshi: In yoga the term sama various kinds of samadhi. But the samadhi I spe here you have samadhan (steadiness) and you re active. You realise that you are moved by the de

other seeks the one who strives to attain. The
the Self. 'd his views on self-enquiry he never insisted , if he was unable to convince his followers to ce on othermethods. in dhyana (concentration) than in Sensual enjoyments and does not seek the former.
oects of the mind only. Our essential nature is nagine that the body or the mind is the Self. It is hat is to be done? This mental tendency is very births.Hence it has grown strong. That must go elf. hind and yet the realisation is with the mind. The the mind and the mind alone can realise it. How
the mind is like making the thief the policeman. 2f, but nothing will be gained. So you must turn len it will cease to exist. lot still employing the mind?" bying the mind. It is well known and admitted
be killed. But instead setting about saying there the source of the mind, and you find the mind results in thoughts and objects. Turned inwards,
unbroken d by the still mind, alone is samadhi. That still elimitless Supreme Self, alone is the reality of elfin darkness, it is called nidra (sleep), that is ion in a conscious or wakeful state is called 2 Selfin a waking state. Nidra or sleep is also . In SAHAJ SAMADHI the communion is
out its destruction, is known as Kevala from Vasanas and so one does not therefore have been destroyed can one attain liberation."
2 g. Even though one practises Kevala Nirvikalpa out the vasanas one will not attain liberation. Dga, the same as the samadhi you speak ) dhi refers to Some kind of trance and there are ak of is different. It is SAHAJ SAMADHI. From main calm and composed even while you are eper real Self within. You have no worries, no

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anxieties, no cares, for you come to realise that that everything is done by something with whic Question: If this sahaj samadhi is the most desir Samadhi? Sri Ramana Maharshi: The nirvikalpa samadh yoga this sahaj sthiti (natural State) or sahaj nish nirvikalpa state. In this natural state, the mind is between alternatives of possibilities and probabi kind. It is sure of the truth because it feels the pr knows it is active in the reality, the Self, the Sup Question: How can one function in the world in Sri Ramana Maharshi: One who accustoms hi of meditation will not lose his Samadhi State whi may come to him. That is Sahaja Nirvikalpa. Sa of the mind). Those who are in the laya samadhi temporarily in abeyance) will have to bring the 1 mind is destroyed, as it is in Sahajsamadhi, it wi Question: Is Samadhi a blissful or ecstatic state? Sri Ramana Maharshi: In samadhi itself there mind revives at the end of Samadhi. In devotion of joy, hair standing on end, and Vocal Stumblin; won, these symptoms and the ecstasies cease. Siddhis (super natural powers) Question: On realising samadhi, does not one o Sri Ramana Maharshi: In order to display sidc That means, there is no jnana in the one who dis thought. Jnana alone is to be aimed at and gaine Turiya-the fourth state Question: Is Samadhi the same as Turiya, the fo Sri Ramana Maharshi: Samadhi, Turiya and n awareness of the Self. Turiya literally means the distinct from the other three states of conscious fourth State is eternal and the other three States awareness that the mind has merged in its sourc some thoughts still impinge on it and the senses Senses are inactive and thoughts are totally abse in this state is intense and blissful. Turiya is obt
7. Why is Sacred Fire considered impor
AGNI Agni (fire) according to puranas is the m devotee has to say something to the higher pow Agni (Sacred fire of homa). Agni is supposed to Agnihotra, Homa or Havan is a primary and fun sacrifing objects to the Supreme are offered in t

there is nothing belonging to you. You know h you are in conscious union. able condition, is there no need for nirvikalpa
i of raja yoga may have its use. But in Jnana tha (abidance in the natural state) itself is the
free from doubts. It has no need to Swing lities. It sees no vikalpas (differences) of any esence of the real. Even when it is active, it reme Being. | Such a state'? mself naturally to meditation and enjoys the bliss atever external work he does, whatever thoughts haj Nirvikalpa is Nasa Manas (total destruction State (a trance like State in which the mind is mind back under control from time to time. If the ill never slide down from their high state.
is only perfect peace. Ecstasy comes when the the ecstasy comes first. It is manifested by tears g. When the ego finally dies and the Sahaj is
btain siddhis (super natural powers) also? lhis, there must be others to recognise them. plays them. Therefore, siddhis are not worth a d.
urth State? irvikalpa all have the same implication, that is, fourth state, the Supreme Consciousness, as ness: waking. dreaming and dreamless Sleep. The come and go in it. In Turiya there is the e, the Heart, and is quiescent there, although are still somewhat active. In nirvikalpa, the nt. Hence the experience of Pure Consciousness ainable in savikalpa samadhi.
tant in Ceremonies?
essenger of the gods. Whatever and whenever a ers (gods), he communicate his desire through be the linkage with the Supreme Lord. damental ritual during the performance of Homa he consecrated fire.
0

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The seven flames of the fire of Agni are mentione Mind-Swift, Smoke-coloured, Scintillating, Brigh tongues of fire. Agni is the deity associated with place in the Brahmanas. In the Grhya Sutras, Agni chief witness of sacraments such as the marriage
In the Isavasyopanisad Agni is described as the W destroyer of all sins.Agni is called omniscient (Ja demons and evil spirits.Agni is one of the most in hundred hymns are addressed to Agni. Agni is m
8. How is that the recital of Vedas from th
not changed till today?
The main reason is that the method of reciting the
i.Mula, ii. Pada, iii. Krama,
The impressive tradition regarding propagation o Vedas and taught them to his four disciples Paila. disciples taught their knowledge to their disciples generation to later generations. In this procedure, material change in the contents.
In the first, Mula the Mantras are recited continu by word. In the third , Krama the Padas are joined Padas are joined and in textual order then in revel 2.l, 1.2, 2.3, 3.2, etc. In the last, Ghana more con 1.2.3, etc. are used.
9. What are the supreme qualities of Bud
Six Supreme qualities of Buddha Dharma
i. Svakkhato (Pali) The Dharma is not a sp. found through enlightenment and is preac beginning (Sila - Moral principles), Exc and Excellent in the end, the only end tha ii. Saditthiko (Pali) The Dharma can be test
will see the result by himself through his iii. Akaliko (Pali) The Dharma is able to bes now, though no matter which means of tr future or next existence. iv. Ehipassiko (Pali) The Dharma welcomes
it for themselves.

2d in the Mundakopanisad: The Black, Fierce, t, All-shining- these are the seven moving sacrifice. Thus Agni occupies an important i is the witness of all Sacraments. Agni is the of Hindus. itness of all deeds of the people and the tveda). Agni destroys sins and exorciv's away nportant deities of the Vedas. Nearly two 2ntioned with reverence in the Upanishads also.
e early days, though not in written form has
: Vedas in five ways namely
iV.Jata V.Ghana
f the Vedas is that Veda Vyasa codified the four
Vaisampayana, Jaimini and Sumanta. These 5. Accordingly the Verdas came down from
this gave rise to a tradition where there was no
ously. In the second, Pada they are split word d as 1.2, 2.3, 3.4, etc. In the fourth, Jata again rse order and once again in textual order as l.2, nplicated combinations like 1.2.2.1, 1.2.3.3.2.1,
dha Dharma
eculative philosophy, but is the Universal Law hed precisely. Therefore it is Excellent in the ellent in the middle (Samadhi – Concentration) t could result through fate. (Pahia -- Wisdom). ed by practice and therefore he who follows it own experience. tow timeless and immediate results here and avel, for which there is no need to wait until the
all beings to put it to the test and to experience
1

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v. Opāneyiko (Pali) The Dharma is capabl to be followed as a part of one's life.
vi. Paccattam veditabboviňňühi (Pali) Th noble disciples (Pali: Ariyas) who have n Supreme wisdom.
10. What is ment by Para and Apara Vidy
Para and Apara Vidya are two categories of Upanishad- knowledge of the world and kno knowledge (apara vidya) and spiritual know acquired and both are equally important. No incomplete without the other. Chandogya Up
11. What are the main parts of a temple?
The Hindu temple could be compared with a hul with the parts of the human body. A Hindu temp human body The vimana is the head, the Sanctu the prakara walls are the legs, the gopura is the the Jiva of the body. There are several versions with the various centres or parts of a body. The major components of a temple are mainly;
l.Garbhagraha (Sanctum Sanctorum) containing 2.The Vimana over the Sanctum. 3.Ardhamandap in front of the Sanctum. 4.Prakaras arond the Sanctum. 5.The Gopura, the main gateway of the temple.
The macrocosm is reflected in the microcosm. T The Sanctum Sanctorum is the most important p With prescribed concentration on the image wit becomes an object of spiritual power from whic The hymns rendered by our great saints before t Sanctum Sacnctorum is structured in such a mal holy places where spiritual power is stored.
12. What is Saiva Siddhanta Philosophy i
The fundamental doctrine of the Saiva Siddhant and that the Jiva or the individual soul is of the
(God), Pasu (soul) and Pasa (the bonds), and the the world, are all real. The Saiva Siddhanta Syst
13. Briefly explain the 'Ashtanga-Yoga S

e of being entered upon and therefore it is worthy
e Dharma may be perfectly realized only by the natured and who have become enlightened in
ra?
knowledge, declares the Rishi of Mundaka wledge of the inner world, material ledge (para Vidya). In fact both ought to be rare they mutually exclusive. One is )anishad also mentiones about this.
man body. The parts of a temple are identical ble is only a reflection of the physical form of the m is the neck, the front mandapa is the stomach, feet and the Lord in the Sanctum is the Soul or regarding the comparison of the parts of a temple
g the image of God.
he great cosmos is reflected in the human body. bart of a temple. h appropriate mantras and rituals, the image h flow a stream of grace to the soul of a devotee. he idols remain immortal by Divine grace. The nner to preserve the sound waves.The temples are
n nutshell?
a philosophy is that Siva is the Supreme Reality, same essence as Siva, but not identical. Pati
thirty-six Tattvas or principles which constitute em is the distilled essence of the Vedanta.
utras” of Patanjali ?
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The Yoga Sutras of Patanjali is the earliest man four chapters. The st chapter, Samadhi Pada, ex The 2" chapter, Sadhana Pada, describes the me The 3" chapter, Vibhuti Pada, furnishes an acco can be achieved through the Yoga practices. The 4" chapter, Kaivalya Pada, elucidatesthena Patanjali's Ashtanga-Yoga or Yoga with eight lin psychic powers. Hatha Yoga treats of the method regulation of respiration. The finale of Hatha Yog When the movement of breathing is stopped by n less.
Refining of the body and control of breath is the The Shat-Karmas (six acts of purification) of the Basti (natural form ofenema), Neti (cleansing of some object), Nauli (churning of the belly) and K certain kind of Pranayama). The body is renderec of Asanas, Bandhas and Mudras.
14. What is the most significant part of the
The most essential part of the epic Mahabharata i exchange of ideas between Lord Krishna and Ari beginning of the great war. Lord Sri Krishna turn made clear the essentials of Hindu religion to Ari the Vedas, so does the Gita holds the cream of th
15. What is the meaning of the mantra "G: where is this man tra mentioned
The mantra"Gannanaam twa gannpatim havamał
Ganaanaam Twa Ganapati im Havaamah Kavim Kaveenaam Upamasra Vastamam Jyeshta Raajam Brahmanaam Brahmana Aanashrunvanna Oothibhi Seedha Saada
in is hymn "Giannanaam tea gannpatim havama Supreme, amongst all the matters of universe, wi who is Supreme Lord of the matters of the unive "tviva" means you,that is, God, ‘havamahe o mear Idea of the mantra is one should always worship universe, who is omniscient and Almighty. The full Meaning of this hymn is as follows: We Shiva). You are the wisest among the wise, the b are the senior Lord, Lord of the Vedic manthras, with prosperous things and be seated here.

uscript of the Yoga school of thought. It has plains the nature and aim of Samadhi. ans of attaining this end. unt of the Supernatural powers or Sid this that
ture of salvation. hbs deals with the discipline of the mind and its ology of bodily control and organizing the ga is Raja Yoga. heans of Kumbhaka, the mind becomes Support
principle aim of Hatha Yoga. body are Dhauti (cleansing of the stomach), the nostrils), Trataka (unwinkingly gazing at apalabhati (removal of the phlegm through a | healthy, light, strong and steady by the practice
epic Mahabharata?
S the Bhagavad-Gita. It is a impressive una on the battle-field, just prior to the
out to be the charioteer of Arjuna. Sri Krishna una. Just as the Upanishads hold the cream of e Upanishads.
anna naam twa gann patim hava mahe".. and
le" is seen in Rigveda 2-23-1 .The full hymn is:
e
spatha
}ገC1/ንገ
he", the word Gannanam means who is nich is God. the word Gannapatim means he se that also, God. S accept which really means accept the worship. the God who is Supreme commander of the
invite You, the Lord of spiritual faith (of Lord
est to be given as a standard of comparison. You listening to our prayers. Please visit our home
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16.
What are the names of the 100 sons Dh
1) Duryodhana . (Suyodhan) 2) Dussaasana. 3) Dussaha. 4) Dussalan. 5) Jalagandha . 6) Sama. 7) Saha . 8) Vindha . 9) Anuvindha . 10) Durdharsha . 1 1) Subaahu . 12) Dushpradharsha . 13) Durmarshana . 14) Durmukha . 15) Dushkarna. 16) Vikarna . 17) Sala . 18) Sathwan 19) Sulochan . 20) Chithra . 21) Upachithra. 22) Chithraaksha . 23) Chaaruchithra . 24) Saraasana . 25) Durmada . 26) Durvigaaha . 27) Vivilsu . 28) Vikiatinanda . 29) Oornanaabha . 30) Sunaabha . 31) Nanda . 32) Upananda . 33) Chithrabaana . 34) Chithravarma. 35) Suvarma . 36) Durvimocha . 37) Ayobaahu . 38) Mahabaahu . 39) Chithraamga . 40) Chithrakundala . 41) Bheemavega . 42) Bheemabela . 43) Vaalaky. 44) Belavardhana . 45) Ugraayudha . 46) Sushena. 47) Kundhaadhara . 48) Mahodara . 49) Chithraayudha . 50) Nishamgy .
Dussala (only sister of

ritarashtra the Kaurava brothers ?
51) Paasy . 52) Vrindaaraka. 53) Dridhavarma . 54) Dridhakshathra . 55) Somakeerthy . 56) Anthudara . 57) Dridhasandha . 58) Jaraasandha . 59) Sathyasandha . 60) Sadaasu vaak . 61) Ugrasravas. 62) Ugrasena . 63) Senaany . 64) Dushparaaja. 65) Aparaajitha . 66) Kundhasaai. 67) Visaalaaksha . 68) Duraadhara . 69) Dridhahastha . 70) Suhastha . 71) Vaathavega. 72) Suvarcha . 73) Aadithyakethu . 74) Bahwaasy . 75) Naagadatha. 76) Ugrasaai. 77) Kavachy. 78) Kradhana . 79) Kundhy . 80) Bheemavikra . 81) Dhanurdhara. 82) Veerabaahu. 83) Alolupa . 84) Abhaya . 85) Dhridhakarmaavu. 86) Dhridharathaasraya . 87) Anaadhrushya . 88) Kundhabhedy . 89) Viraavy . 90) Chithrakundala . 91) Pradhama . 92) Amapramaadhy. 93) Deerkharoma . 94) Suveeryavaan . 95) Dheerkhabaahu. 96) Sujaatha. 97) Kaanchanadhwaja. 98) Kundhaasy 99) Virajass . 100) Yuyutsu Kaurava brothers,)
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