Sunday, 1 December 2013

FEW THINGS TO DO AND NOT TO DO

1. Obtain blessings from elders on birthday and marriage day. Make it a point to obtain the blessings from elders from one all in the family.

2. While combing your hair make it line to divide the hair. Combing hair without line will cause sweat and cause for diseases.

3. Use of methi (menthulu/vendiyam) in food will improve brain power.

4. Consume two bananas regularly will help to control the blood pressure. While cooking the carrot do not mix any vegetables. While doing so carrot will loose its properties.

5. Never give almns to poor on amaavasya and sradha day. Never sit on grinding stone, wooden stick used for grinding, and on the entrance. This will creat poverty. Never push the chair or sitting bench with your feet.

6. Never brush your hair with two hands simultaneously. Never go outside without combing the hair and tied in the end especially for ladies.

7. Never try to complain others also never discuss about your in laws, with others. Nothing is going to gain by sharing with others.

8. Always recite the god name while doing cooking and other household work.. This will make you to remember the god’s name at the death bed also.

9. Always know about the preciousness of the time and make use it appropriately.

10. Ladies have good capacity to assimilate with household problems and overcome it with ease.

11. Have lord venkateswara with padmavati photo adorn with gold jewals in the hall and pray to it. All the defects with regard to vaastu in the house will ward off.

12. Unbrushed mouth, wearing dirty clothes and also torn clothes, too much food intake, sleeping during the sandhya time (mothing and evening) will cause poverty as well as diseases also.

13. For indgestion have jeera, sonti and jaajkaya powder a spoon with warm water. This will subsidise the indigestion. If you have constipation take a spoon powder of karakkaya/kadukkai with warm water before going to sleep. You will have easy motion in the early morning. If you have cough due to heat, keep some clove along with taati kalakanda/panam kalakandu in the mouth and consume the juice regularly. This will subsidise the caugh
quickly.

14. Good or bad you have to take it equally. It is not permanent and will be in rotation for humanlife.

15. Spend according to your income and always keep some portion as savings. Always keep the savings reserved for children marriage and the amout you get towards retirement benefits only in nationalised banks. To get more interest never invest with private investors and suffer later.

16. Never obtain or give jewels on loan. This will beget lot of problems.

17. Have cordial relations with family and never have agressive ideas and adamant. A lady can easily change the drunkard, playing lotteries and horse races, and have with all other bad activities with her patience and persevearness.

18. Have drinking water facilities in the main hall itself. This will save you from intruders and thieves. Especially alone ladies and ealders should never allow any new comer into the house.

19. Never discuss about you household things before others.

20. Avoid viewing of stereotype serials in television. Your children’s progress is important to you and hece avoide viewing of television by you and your children.

Sundara Kanda

Sundara Kanda is a part of Srimath Ramayana Maha Kavyam which was written by Valmiki.


Valmiki named all the parts with relevant names like

"Ayodya Kanda" ==> explains when Rama was in Ayodya.
"Bala Kanda" ==> explains when Rama was a kid at Dasarada.
"Aranya Kanda" ==> Explains when Rama went to Aranya, the forest for 14 Yrs by following the words of his father.
"Kiskinda Kanda" ==> Explains about the time spent by Rama @ Kiskinda Rajyam
"Yuddha Kanda" ==> Explains the war between Rama and Ravana.

But Sundara Kanda has an irrelevant name ...

What is Sundaram, the beauty in Sundara Kanda?
Valmiki expalined sundara Kanda's beauty and the secret behind its name in one sloka

"sundare sundaro ramah sundare sundari katha
sundare sundari sita sundare sundaram vanam,
sundare sundaram kavyam sundare sundarah kapih
sundare sundaram mantram sundare kim na sundaram"

 In the Sundara Kanda, the beautiful chapter, beautiful is Rama, beautiful is the story; Beautiful is Sita Devi, beautiful is the Asoka Vanam; Beautiful is the poem; beautiful is the kapi Hanuman; Beautiful is the mantra; what is not beautiful in Sundara Kandam?

 Important sargas in Ramayana starts with the Sanskrit dhatu "TAT".
 As well Sundara Kanda also starts with TAT.
 "Tato ravana neetaya seetayaah satru karsanaha
 iyesha padamanvestum charana charite padihi "... is the first slokam in Sundara kanda.

 Here valmiki never explained about hanuma as satru samharaka, the destroyer of enemies.
 But here Valmiki calls Hanuma as Satru karshana, the destroyer of the enemies named "Arishadvargas"(Kama - Krodha - Lobha - Moha - Mada - Matsarya".

 Yes, infact these are the enemies which always make everyone as a slave of them. But Swami Hanuma destroyed them.

The letter VA is taken from the 12th letter of Gayatri Maha Mantra.
Bharga, one of the astamurthy of Lord Siva is the adhistana daiva for VA in Gayatri Mantra.

Hanuma finds Seeta in the Ashoka Vanam of kanchana lanka on the top of Trikutaachalam.
As we all know, trikuta means " Vagbhava, Kamaraja and Sakthi" Kutamis.
Means Lalita Mata is the only one who resides on Trikuta.

Indirectly Valmiki indicates that Seeta is none other than Lalita.
There are many more hidden secrets in Sundara Kanda.
"Jaya Mantram, Hanuman raksha mantram(twamasmin..), all these mantras were embeded in Sundara Kanda.."

 Read Sundara Kanda...
Jaya Guru Datta... Sri Guru Datta
Om Namo Hanumate Namaha.

GAYATHRI AND ITS IMPORTANCE

Gayatri is Vedamatha, the mother of all Vedas. A person totally devoted to Gayatri recitation can achieve great success in the path of self advancement. Gayatri inspires man towards righteous wisdom. An astral, conscious electric current flows constantly in a person who is able to establish a relationship with Gayatri as it influences his mind, intellect, heart and inner self. No sooner the divine light of Gayatri dawns on the intellectual field of a person, the darkness of evil thoughts, false convictions, degrading vices start dispelling. Gayatri undoubtedly and miraculously transforms the mental framework of a person to a systematic, healthy, righteous and balanced personality. The well developed mind produces thoughts leading to action resulting in happiness. His work becomes excellent and his well intentioned thoughts radiate happiness, contentment and peace!

Gayatri worship results in extraordinary benefits to its devotees. Numerous persons over thousands of years have achieved material and spiritual benefits by worshipping Gayatri. The reason is that they get righteous wisdom as a divine boon in the light of which all infirmities, complications and difficulties which make people unhappy, poor, worried and miserable, are solved. Darkness has no independent existence as it is nothing but absence of light. In the same way unhappiness is nothing but absence of true knowledge. Otherwise, in this righteous creation of God, there is not a particle of sorrow or suffering. God is sat, chit, anand, embodiment of supreme truth, virtuousness, existence and divine bliss. Man remains unhappy on account of his internal weakness for want of true knowledge. Otherwise, having been endowed with a human body which is scarce even for divine beings and living on this earth which is greater than heaven, there should be nothing else than pleasure for him here.

The sadhana of Gayatri is worship of true knowledge. It has been repeatedly seen those who worship Gayatri will never be lacking in spiritual and worldly happiness.

Each limb of Gayatri has been distilled out from each Veda. It is said in Taittriya Brahamana of Yajur Veda “ The three fold knowledge was revealed: Rig to the heart of Agni; Yajur to the heart of Vayu and Sama to the heart of Aditya. Thus the All Pervading Lord revealed the three fold knowledge, the three worlds were thus illumined. The earth (Bhu Lok, Prithvi) by the Rig, the Antariksha (Bhuva Lok) by the Yajur and Dev Lok (Svah Lok) by the Sama Veda”.

Swami Daya Nand Saraswathi (Arya Samaj founder) has also said that this word AUM is the most glorious name for God as the on word AUM, composed of the letters of A U M constitutes many names of God. At the same time it connotes all the names of God. The Brahman loves this name even as a father loves his child.

It is reported, once, addressing a huge gathering, Dayananda thundered: "Your ancestors were not uncivilized men living in forests. They were great men who enlightened this world. Your history is not a bundle of defeats. It is the eulogy of the conquerors of the world. Your Vedic Scriptures are not the songs of cowherds. They are the immortal truths which shaped mighty souls like Sri Rama and Sri Krishna. Awake! Arise! Be proud of your glorious history. Take inspiration from it to mould the present. Shame upon the modern education which fills you with contempt for your ancestors!"

Gayatri, what is it?
The performance of Gayatri Japa serves as a preliminary rite for self purification, bestows on individuals Atma Shakti and protects them from the malefic effects of sins and expiation. Gayatri mantra is supercharged with power and has been prescribed to mankind under Vedic sanctions. A fresh order of life begins to blossom for all persons from the moment of initiation into upanayana, the sacred thread ceremony. The most cardinal part of upanayana is Brahmaopadesa, which is initiation into uttering of the sacred Gayatri Mantra. Enriched with divine energy, Gayatri mantra serves as a faithful protector for all those who silently utter the mantra to themselves with sincerity. This mantra is a dynamic force and enjoins the brahmachari (bachelor), the grahasthas (house holder) and the vanaprastha (forest dweller), all to repeat this sanctified mantra at least 108 times a day.

The Gayatri mantra, the most mighty of the Vedic mantras, is a prayer to the Sun god to alleviate one from all human sins, physical dissipation and to bestow knowledge, health and longevity. Gayatri is the mantra to be repeatedly recited in the morning before the Sun begins to rise, at noon when the Sun is in the apex and in the evening as the Sun sets, three times a day. Gayatri mantra is a vandana prayer to everlasting light of lights and extols the Almighty Suryanaryana as the soul and spirit of the moving and static objects, with a supplication for proper application and direction one’s buddhi or intellect in all matters.

The Gayatri Mantra forms a part of the Rg Veda Samhita, Mandala III, 62 – 10.

Maithrayani Upanisad explains beautifully the meaning and significance of Gayatri mantra.
‘Om’ represents Brahma Swaroopam which is all the three genders of male, female and napumsaka. It represents the three luminaries of Agni, Vayu and Adityan. It represents the three Gods, Brahma, Vishnu and Rudra. It represents the three agnis of Garhapadhyam, Dakshinagni and Ahavaneeyam. It represents the three Vedas Rg, Yajur and Sama; the three worlds, Bhuloka, Bhuvarloka and Suvarloka; the three times, the present, past and future; the three heat sources, prana, agni and Surya; the three sources of sustenance of the body – food, water and moon; the three ways of thinking – buddhi, mind and ahankara; the three dwelling points of life –prana, Apana and Vyana. It is also Aksharam, Parma and Aparam.
‘Tat Savitur Varenyam’ means Lord Surya who is the creator also called Savita is to be prayed as the best representation of Atman.

‘Bargo Devasya Dheemahi’ means we meditate on the wonderful brilliance of Lord Surya.

‘Dhiyoyonaha Prachodhayat’ – In this ‘na:’ and ‘diya: are our buddhis aand our shaktis. (We pray to) That Paramatma which residing in Lord Surya who excites or direct our buddhis and shaktis.

Bharga is explained as the brilliance of Surya and the stars. Bharrjadhi means destroying by fire and hence Bharga represents Rudra. Or bhaga means ghacchati i.e. all the life are from Paramatma and hence he is called ‘bharga’. The name Surya is from the word “suyamanathvath” meaning destroyer of all opponents. Savitha means the creator. Since Surya attracts everything he is called Adityan from the word ‘adhanath’. This Aditya is the imperishable Atman.


Word by word meaning of Gayatri
Om – the primeval sound
Bhur – the physical world, this earth
Bhuva – the mental world
Svaha – the spiritual world
Thath – That (the Paramatma)
Savitur – The Sun, Creator
Varenyam – the most adorable, highest
Bhargo – Luster, Effulgence, tejas
Devasya - Supreme Lord
Dhimahi – we meditae upon
Dhiyo – intellect, understanding
Yo – who
Naha – our
Prachodhayat – enlightens, guides
We meditate on the most adorable and effulgent Supreme Spirit (The Sun) who directs and inspires our intellect and understanding!

Marriage according to Hindu DHARMA

హిందూ వివాహంక్రింద నివ్వబడిన సమాచారము విశ్వ ధర్మ పరిషత్ వారు ప్రచురించిన 'పాణిగ్రహణము' అను పుస్తకము నుండి సేకరించబడినది.

హిందూ ధర్మంసంస్కృతి - హిందూ వివాహం

మన ధర్మం సనాతనము, సార్వ దేశికము, సార్వ కాలికము, సార్వ జనీనము, మహిమాన్వితము, సర్వోత్తమము, ఆచరణలో నిగ్గు తేలినది. ఈనాటికీ మనదేశం సంస్కృతి,ధర్మం, ఆధ్యాత్మికత, నీతి మొదలగు విషయాలలో ప్రపంచానికి గురు స్థానం లోనే ఉన్నది. శాంతి, సౌభ్రాతృత్వముల కొరకు ప్రపంచం భారత దేశం వైపు చూస్తున్నది. విజ్ఞానంలో కూడా గొప్పదే. అనేక మంది విదేశీయులు మన ప్రాచీన విశ్వ విద్యాలయాలలో శిక్షణ పొందారు. కానీ నేటి మన స్థితి ఏమిటి ? పరాయి పాలనలో మన జాతి ఆత్మ విస్మృతి చెందినaది. తన గొప్పతనాన్ని, తన వారసత్వాన్ని మరచి పోయింది. పరాయి వాళ్లు రాసిన రాతలను నమ్మి తన అస్థిత్వాన్నే కోల్పోవు చున్నది. మన ఆచారాలు మూఢాచారాలని, మనవి గుడ్డి నమ్మకాలనీ, మనము అనాగరికులమనీ విదేశీయులు మనకు అన్నీ నేర్పారని పాఠ్య పుస్తకాలలో రాసి మన పిల్లల చేత చదివించుచున్నారు. స్వాతంత్ర్యం వచ్చిన తరువాత కూడా మనలో చైతన్యం కనిపించుట లేదు. విదేశీయులు మన ఆచారాలను అధ్యయనం చేసి వాటి లోని గొప్పదనాన్ని వారు మనకు చెపితే గాని నమ్మలేని స్థితిలో ఉన్నాము. వారు చెపితే అది మనకు వేదం. ఆత్మవిస్మృతి లో నున్న జాతిని జాగృతం చేయాలి. ఆత్మ ప్రబోధం కలిగించాలి. మన ఆచారాలలోని అంతరార్ధాన్ని తెలియజేయాలి.

మనం పెళ్ళిళ్లు చేస్తున్నాం ఆడంబరంగా. డబ్బు ఖర్చు పెడుతున్నాం విరివిగా. అప్పుల పాలవుతున్నాం తరచుగా. కట్నాలు, మర్యాదలు, లాంఛనాలు కావాలంటున్నాం అధికంగా. వాటి కొరకు అలకలు, తగాదాలు, వేధింపులు చూస్తున్నాం ఎక్కువగా. ఎందుకీ మంత్రాలు ? ఏమిటి వీటి అర్ధాలు ? అని తెలుసు కుందామనే కోరిక ఉంది తక్కువగా. ప్రయత్నం, కృషి జరగటల్లేదు బొత్తిగా. అందుకే మన ఆవేదన ఇంతగా.

వివాహ మహోత్సవ ఆహ్వానం అని అందరికీ పంపుతాం. కానీ వివాహం ఉత్సవం కాదు. అది మానవుని వికాసానికి ఏర్పరచిన షోడశ సంస్కారాలలో ప్రధాన మైనదని మనకు తెలియదు.సాన పెట్టుట వలన వజ్రం ప్రకాశించి నట్లు సంస్కారాల వల్ల ఆత్మ ప్రకాశిస్తుంది. జీవితం సార్థకం, సుఖవంతం, ఆనందమయం అవుతుంది. వివాహం లోని మంత్రాల అర్థం పరమార్థం తెలియక, ఏదో విధంగా త్వరగా పూర్తి చేయండని పురోహితుని తొందర పెడుతూ ఉంటాం. దాని వల్ల మనమే నష్ట పోతామని గ్రహించం. ఫోటోలు, వీడియోలు, విందులకు ప్రాధాన్యం ఇస్తూ ముఖ్యమైన సంస్కారాన్ని విడిచిపెడుతున్నాం. ఫలితం బాగా లేదని బాధపదుతున్నాం.

మన ప్రాచీనమైన ఆచారాలలోని అంతరార్థాన్ని తెలియజెప్పి, అధునాతన శాస్త్ర విజ్ఞానంతో సమన్వయించి, వాటిని సరియైన పద్ధతిలో చక్కగా ఆచరింప జేయాలనే మా తపన.

II. వివాహ శబ్దార్ధం 

శ్లో|| ఇయం సీతా మమ సుతా సహధర్మచరీ తన!

వ్రతీచ్చ చైనాం భద్రం తే పాణిం గృహ్ణీష్వ పాణినా||

శ్రీమద్రామాయణంలో జనక మహారాజు అంటారు. ఓ రామచంద్రా! ఈ సీత నా కుమార్తె. నీకు సహధర్మ చారిణిగా ఈమెను అర్పించుచున్నాను. ఈమె చేతిని పట్టుకొని ఈమెను స్వీకరింపుము. నీకు శుభమగు గాక!

పరస్పర తపస్సంప త్ఫలాయిత పరస్పరౌ |

ప్రపంచ మాతాపితరౌ ప్రాంచౌ జాయావతీ స్తుమః ||

పార్వతీ పరమేశ్వరులు సనాతన దంపతులు. వారి దాంపత్యము తపస్సంపద యొక్క ఫలితము. ప్రపంచానికి తల్లితండ్రులైన ఆ దంపతులకు నమస్కారములు.

వివాహ శబ్దార్ధం:

సంస్కృతంలో 'వహ్' అనే ధాతువుకు 'వి' అనే ఉపసర్గను 'ఘఞ్' అనే ప్రత్యయాన్ని చేరిస్తే వి+వహ్+ఘఞ్ = వివాహః అనే పదం ఏర్పడింది. దీనికి అర్ధం విశేష ప్రావణం అనగా విశేషమైన (ప్రత్యేకమైన) సమర్పణం. ఈ పదానికి అనేక పర్యాయ పదాలున్నాయి. పరిణయం, ఉద్వాహం, కల్యాణం, పాణిగ్రహణం, పాణిపీడనం, పాణిబంభం, దారోప సంగ్రహణం, దార పరిగ్రాహం, దారకర్మ, దారక్రియ మొదలైనవి.

వివాహ భేదములు:

మనువు వివాహ పద్ధతులను 8గా విభజించాడు.

బ్రాహ్మోదైవ స్తధైవార్షః ప్రాజాపత్యస్తధాసురః |

గాంధర్వో రాక్షసశ్చైవ పైశాచ శ్చాష్టమోథమః ||

1. బ్రాహ్మం, 2. దైవం, 3. ఆర్షం, 4. ప్రాజాపత్యం, 5. అసురం, 6. గాంధర్వం, 7. రాక్షసం, 8. పైశాచం అని వివాహాలు ఎనిమిది రకాలు.

1. బ్రాహ్మం: అలంకరించిన కన్యను పండితుడు, శీలవంతుడు అయిన వరుని ఆహ్వానించి దానం చేస్తే బ్రాహ్మ వివాహమౌతుంది. (ఉదా: శాంతా ఋష్యశృంగుల వివాహం)

2. దైవం: యజ్ఞంలో ఋత్విక్కుగా వున్న వారికి - దక్షిణగా కన్యను ఇచ్చి వివాహం చేస్తే అది దైవ వివాహమౌతుంది.

3. ఆర్షం: వరుని నుండి గోవుల జంటను తీసుకొని కన్యను ఇవ్వటం ఆర్ష వివాహం. ఇది ఋషులలో ఎక్కువగా వుండేది గనుక ఆర్షం అయింది.

4. ప్రాజాపత్యం: వధూవరులిద్దరు కలిసి ధర్మాన్ని ఆచరించండి అని చెప్పి కన్యాదానం చేయటం ప్రాజాపత్యం అవుతుంది. (సీతారాములు)

5. అసురం: వరుని వద్ద డబ్బు తీసుకుని కన్యను యిస్తే అది అసుర వివాహం. (ఉదా: కైకేయీ దశరథులు)

6. గాంధర్వం: పరస్పరం అనురాగంతో (మంత్ర విధానం లేకుండా) చేసుకునేది గాంధర్వ వివాహం. (ఉదా: శకుంతలా దుష్యంతులు)

7. రాక్షసం: యుద్ధం చేసి, కన్యను అపహరించి, ఎక్కడికో తీసుకువెళ్ళి చేసుకొనే వివాహం రాక్షసం అంటారు. (ఉదా: మండోదరి రావణులు)

8. పైశాచం: కన్యను నిద్రావస్థలో అపహరించి చేసుకున్నది పైశాచం. వీటిలో బ్రాహ్మం శ్రేష్ఠం, ప్రాజాపత్యం ధర్మబద్ధం, రాక్షసం, పైశాచం నిషిద్దం.



వివాహమెందుకు?:



ఈ ప్రశ్న చాలా ముఖ్యమైనది. దీనికి సమాధానం ప్రతివారూ తెలుసుకోవాలి. ప్రతీ మనిషీ మూడు ఋణాలతో పుడతాడు.

1. ఋషిఋణం, 2. దేవఋణం, 3. పితౄణం.

ఈ ఋణాలను తీర్చడం ప్రతి వ్యక్తి యొక్క విధి. ఈ ఋణాలు తీర్చకపోతే మరల జన్మ ఎత్తవలసి వస్తంది. మానవజన్మకు సార్థకత జన్మరాహిత్యం. కావున ప్రతివాడు ఋణ విముక్తుడు కావాలి. దానికి ఏంటి మార్గం? మన పెద్దలు చెప్పారు - "బ్రహ్మచర్యేణ ఋషిభ్యః" " యజ్ఞేన దేవేభ్యః" "ప్రజయా పితృభ్యః" అని.

1. ఋషి ఋణం: బ్రహ్మచర్యం ద్వారా ఋషి ఋణం తీర్చాలి. అంటే బ్రహ్మచర్యంలో చేయవలసిన వేదాధ్యయనం చేయాలి. అలాగే పురాణాలు మొదలైన వాగ్మయాన్ని అధ్యయనం చేసి తరువాత తరం వారికి వాటిని అందించడం ద్వారా ఈ ఋణాన్ని తీర్చుకోవాలి.

2. దేవఋణం: యజ్ఞ యాగాది క్రతువులు చేయడం, చేయించడం ద్వారా ఈ ఋణాన్ని తీర్చుకోవాలి. యజ్ఞం అంటే త్యాగం. యజ్ఞాలవల్ల దేవతలు తృప్తి చెందుతారు. సకాలంలో వర్షాలు కురుస్తాయి. పాడిపంటలు వృద్ధి చెందుతాయి. కరువు కాటకాలు తొలగిపోతాయి. నీరు, గాలి, వెలుతురు, ఆహారాన్ని ప్రసాదిస్తున్న వారందరికి మనమెంతో ఋణపడివున్నాం. కనుక ఆ ఋణాన్ని తీర్చకపోతే మనం కృతఘ్నలం అవుతాం.

3. పితౄణం: సత్సంతానాన్ని కనడం ద్వారా ఈ ఋణాన్ని తీర్చుకోవాలి. తల్లిదండ్రులు ప్రత్యక్ష దైవాలు, మనకు జన్మనిచ్చి పెంచి పోషించినవారు. వంశాన్ని అవిచ్చిన్నంగా కొనసాగించడం ద్వారా, పితృ దేవతలకు తర్పణాది క్రియలు నిర్వహించే యోగ్యులైన సంతానాన్ని కనడం ద్వారా పితౄణం తీర్చుకోవాలి. సంతానం కనాలంటే వివాహం చేసుకోవాలి గదా! "ప్రజాతంతుం మావ్యవత్సేత్సీః" అంటుంది వేదం. అంటే వంశపరంపరను త్రెంచవద్దు. వేదాధ్యయనం, యజ్ఞం చేయడం, సంతానము కనడం ఇవి మానవుడు తప్పని సరిగా చేయవలసిన విధులుగా వేదం చెపుతున్నది. యజ్ఞాలలో పంచ యజ్ఞాలు విధిగా ప్రతి మనిషీ చేయాలి. అవి దేవ, మనుష్య, భూత, పితృ, బ్రహ్మ యజ్ఞాలు.


SIVA VISHNU EQUALITY

Although Shiva and Vishnu are one and the same, we tend to distinguish. It is wrong to do so. The great sage of Kanchi, Sri Chandrasekarendra Saraswati Swamiji proclaimed this all through His life.

Just like famous actors and politicians are friends and its only their followers and fans who clash amongst each other, Shiva and Vishnu are truly one and the same. Its only their followers that nurture enmity.

Once Parvathi had a doubt as to who was greater – Shiva or Vishnu. She approached Shiva with this question, and Shiva asked her to go to South India and mediate on the Lord and would find out herself. Goddess Parvathi came down to a place near Tirunelveli and performed penance during the month of ‘Aadi’, popularly known as ‘Aadi Tapas’.

She found the Lord as ‘Shankara Narayana’ – the right hand side being Lord Shiva and the hand side being Lord Narayana, thus telling her that both were one and the same. This place is popularly known as ‘Sankaran Koil’.
Shiva chants the Rama Nama all the time. He also says to his wife Parvati that the sum and substance of all the 1000 Names of Lord Vishnu (Vishnu Sahasranama) is verily Rama Nama:


Srirama rama rameti rame raame manorame Sahasranama tattulyam ramanama varanane


Similarly, Lord Rama worships Shiva at Rameswaram, while planning for the strategy to conquer Ravana. Even today, the Shiva Linga that was worshipped by Sri Rama is being worshipped in Rameswaram.

Great Mahans never distinguish whether one is a Vaishnavite or a Shaivite. They see the true love and devotion in the heart.Here are some interesting details about the oneness of Shiva and Vishnu:
  • Sri Krishna asks Arjuna to meditate on Lord Shiva to obtain Pasupatastra
  • The Nataraja temple in Chidambaram has Lord Govindaraja Perumal sannadhi
  • The Ekamreswara temple in Kanchipuram has a sanctum for Lord Vishnu
  • In Tirukkurungudi, a divya desam of Sri Vaishnavas, there are temples of Mantragirishwara and Kalabairava.
All the great Mahans have said that the Divine Name of Shiva and the Divine Name of Vishnu are one and the same. ‘Om Namo Narayanaya’ the Ashtakshara is the primary mantra of the Vaishnavites. ‘Ra’is the key syllable in this Mantra. ‘Om Nama Shivaya’ the Panchakshara is the chief Mantra of the Shaivites. ‘ma’ is the key syllable of this Mantra.

Putting these two key syllables, together, we get ‘Rama’. By chanting Rama Nama, we verily get all the benefits of chanting the Shiva Nama and the Vishnu Nama.

Chain of linked names in Vishnu-sahasranAmam

'nishThA shAntiH parAyaNaM' comes in Vishnu-sahasranAmaM. Some names occur here in a chain, relating to each other beautifully on the same concept. There are nine names (of God) strung together like flowers in a garland, on the idea of SannyAsa.

'…. nirvANaM bheshhajaM bhishhak |
sannyAsakRt shamaH shAnto nishThA shAntiH parAyaNaM '||

'nirvANaM' is the end of jnAna-yoga. He is the same as the saguNa-mUrti VishNu.

*bheshhajaM* means medicine. He is the medicine in the form of jnAnaM for the disease of samsAra.
Muthut-tANDavar was a devotee of God Nataraja. He lived before the age of the musical trinity of Tamilnadu. When a snake bit him he considered Lord Nataraja as the only medicine and sang an extempore Tamil composition beginning with 'aru-marundoru tani marundu' (meaning: the rare medicine, the unique medicine) on Lord Nataraja. He was relieved from the snake poison..

When the poison of karma invades the system the medicine of jnAnaM that is the antidote for the poison is only the Lord.

He is not only the medicine; but He is also the Doctor who gives the medicine! So He is 'bhishak' (Doctor). Here in Tiruvanmiyur (in Chennai, India) the Lord presents Himself as “marundIshvara” (the Lord who is the medicine). In the town called Vaideesvaran Koil he is called “Bhava-roga-vaidyanatha swami’ meaning the JnAna-Acharya who cures the disease of samsAra. In his commentary on Vishnu Sahasranama, the Acharya says “the Doctor who gave the medicine of the Gita for all the world”.

In the Gita the Lord gave his final diagnosis and the curing medicine, which is SannyAsa. He leads us on through the path of karma yoga ultimately to the SannyAsa in jnAna yoga. In the science of Ayurveda, they first give you a laxative-type of medicine and then only they give you the medicine that is needed for the illness. So also the Lord gives first the laxative of karma yoga so that all our karma-garbage may be exhausted and then finally when he gives the medicine of jnAna, he prescribes sannyAsa. In the beginning it was he who created the four Ashramas and made Sannyasa the fourth Ashrama. So He is 'sannyAsa-kRt', the maker of SannyAsa.

We saw a lot about 'shama'. That is also the form of the Lord. When the mind stills to rest that is shamaM. That is in fact the heart of jnAna yoga, its life. Right now it is unbridled in us and from this through the various stages of its control little by little, we have to go through several steps. Finally when nothing of the mind is left, it rests in the Atman; that is the destination point. That is the goal of a SannyAsi. At this place the Acharya gives a quotation which pinpoints a unique dharma for each Ashrama. It says: “For the SannyAsi his dharma is shamaM; for the Vana-prastha, his dharma is the conglomerate of tapas and vratas, all together called niyama; for the householder the dharma is charity; and for the brahmachari it is serving the guru.

*yatInAM prashamo dharmo
niyamo vanavAsinAM |
dAnameva gRhastAnAM
shushrUshhA brahma-chAriNAM ||

Next comes the name 'shAntaH'. He who has shama is shAntaH.

Only next to this, the word 'nishThA' appears. Having become a sannyAsi, and then also a shAnta for whom the mind is totally at rest, he establishes himself firmly in the nishThA of the experience of jnAna, that state is also the Lord. This is The SaguNa Brahman who is our Lord with attributes, in His nirguNa state.

And in that state there is a total peace. Therefore 'shAntiH'. And that is the supreme goal; therefore 'parAyaNaM'.

The Vedas and Ancient Egypt

:: The Vedas as the Pyramids of the Mind ::

The Vedas represent a monumental spiritual literature, by far the largest that remains from the ancient world. We could therefore call the Vedas, ‘the pyramids of the ancient mind’. The Vedas are the oldest record of the great dharmic traditions of the East, with not only the Hindu but also Buddhist, Jain, Sikh and Zoroastrian traditions part of the same greater stream of spiritual striving. Apart from the Biblical tradition, this dharmic or Indic tradition is one of the two dominant streams of world spirituality that has endured throughout the centuries and remains vital to the present day, as the global popularity of Yoga, Vedanta and Buddhism clearly reveals.

If we look at the Vedic tradition, we see that it was based upon an ancient priestly order that was extensive and sophisticated, comparable to the priestly orders of ancient Egypt or Babylonia. This priestly order was concerned not merely with rituals but also with spirituality, yoga, philosophy, medicine, astronomy and architecture that form the basis of the various Upavedas and Vedangas.

This spiritual culture of ancient India can easily be compared with that of ancient Egypt, which was similarly guided by extensive priestly orders, their sophisticated rituals and an emphasis of mysticism and magic. As ancient Egypt was arguably the spiritual center of the West in the ancient world, so India can be said to be the spiritual center of the ancient East.

:: The Greek Bias ::

One of the main mistakes that western scholars have made is to approach Vedic civilization using ancient Greece as their starting off point. They look at the Vedas like the works of Homer, reflecting traditions like the Greeks who only came on the scene during the late ancient period (after 1500 BCE). They view the Vedic people like the ancient Greeks as mainly a warrior people, on the move, as part of various proposed Aryan invasions/migrations of the time. They place Vedic culture in the mold of the type of primitive tribal Indo-European culture much like what they propose was at the roots of Greek civilization. The Western date of 1500 BCE for the Vedas was made to parallel their 1500 BCE date for the early Greeks (though Biblical constraints also entered into the picture).

However, Homer and the oldest Greek literature of the Iliad and the Odyssey at best resemble Hindu epics like the Mahabharata that came at the end of the Vedic period (but without the same depth of Vedantic thought or a dominant guru figure like Krishna). The Homeric model was of a less spiritual and more recent culture to which the materialistic western civilization could comfortably trace itself. It did not reflect a mystic, rishi or yogi culture like that of the Vedas or that of ancient Egypt.

Along with this mistake, western scholars have tried to use language as the determinative factor for judging ancient cultures—as if groups that spoke languages belonging to the same language family must possess a similar or contemporaneous culture as well. However, we should note that language families have persisted through various historical ages and different types of cultures. For example, we cannot make medieval Russian and ancient Persian contemporaneous or similar in civilization because of some linguistic affinities. On the other hand, cultures of the same time period have similar civilizations in spite of language differences. The ancient Romans, for example, had much in common culturally with the Carthaginians who had a similar life-style and lived in the same part of the world, in spite of speaking languages that did not belong to the same family.

Therefore, we must look at the Vedas according to the cultural affinities of ancient civilizations, not mere according to linguistic affinities. As a type of spiritual/priestly culture, Vedic civilization resembles more that of earlier Egypt or Babylonia than that of Greece.

The Greeks, though speaking a language with affinities with Vedic Sanskrit, represented a later ancient culture already moving away from the spiritual and hieratic civilizations of the early ancient world.

:: A Reevaluation ::

Western scholars invented the term ‘henotheism’ to describe how any one of the many Vedic Gods could represent all the Gods (a situation that prevails among the Puranic Gods as well). We should note that they used the same term for the ancient Egyptian religion which had a similar view of multiplicity in unity among its many Gods. The Vedic and Egyptian Sun Gods follow the same model of henotheism, being both the One God in essence and many different Gods in function.

Many symbols are common to ancient Egypt and India including the worship of the Sun and Sun kings, the sacred bull, the hawk or falcon, and the seeking of immortality as the main goal of life. Indeed the Vedic ritual of the Yajur Veda reflects a similar spirit to the Egyptian Book of the Dead. Like the Vedic, the Egyptians not only had a love of magic and the occult, but with their symbols like the cobra at the crown of the head, suggest a knowledge of Yoga as well. Yet such connections have been ignored because they are cultural rather than linguistic in basis.

Egyptian culture endured from before 3000 BCE down to the early Christian era. Isis and Osiris were worshipped in Rome as well as in the Old Kingdom of Egypt. Similarly, Vedic deities need not be limited to the later eras in which they are still mentioned. Their worship could easily extend back to the 3000 BCE date that we commonly find in Puranic texts as marking the beginning of the Kali Yuga.

The archaeological record of India is of a monumental civilization that persisted from 3000 BCE, if not earlier, not only into the late ancient era, like Egypt, but with a modified continuity up to the present day. In India today we find the same types of rituals and temple worship still being practiced as once occurred in ancient Egypt and Babylonia. That this type of spiritual ancient civilization has survived only in India suggests how deep seated and original it must have been in the country.

While ancient India did not leave monuments like the pyramids of Egypt, it did leave extensive urban remains and its great Vedic literature, its pyramids of the mind. Connecting the monumental spiritual literature of the Vedas, not only with the great urban civilization of ancient India, but with a similar spiritual civilizational model as ancient Egypt, will provide us with a better approach to the Vedas that can help unravel their spiritual secrets. Through the Vedas we can reclaim the spiritual heritage of the entire ancient world that can help take us beyond the current materialistic culture and the many problems it continues to bring us.

GURU POURNAMI


The word 'Guru' means remover of darkness (In Sanskrit, "Gu" means darkness, "Ru" means remover). The Purnima of Ashad Shukla Paksha is called Guru Purnima and also known as Vyas Purnima. On this occasion Vyaso Narayana, the Guru of world is worshiped. Guru Puja is also known as Vyas Puja. Guru is highly recommended:
  • To have wisdom.
  • To show us the path of knowledge.
  • For all sorts of goodness in life.
Celebrating this day has become a tradition since ancient days when students used to have education in Gurukul. Even sadhaks and disciples obtaining gyan from guru celebrate this as an auspicious day. Guru pooja will be on 3rd July 2012. On this day Guru is worshipped with the prescribed procedure for conducting religious ceremonies of God. The sadhak's, disciples, students worship their guru to obtain wisdom. They also offer/donate to guru according to their capability money, fruits, flowers, clothes etc and take their blessings by offering them Guru Dakshina
Daan/donation on guru purnima

Daan/donation is most significant aspect of human life in which even after giving away his most precious possessions he finds blissful solace.Daan is meant to propitiate sins committed knowingly or unknowingly in this or earlier lives. Daan is fruitful only when you give your precious possesions unhesitatingly and without expectation of any return.Daan is meritorious and virtuous when you give it secretly. Pure daan earns pure punnya. only your earned virtues get carried to the next Life.You earn what you sow, nothing more nothing less. Earn more virtue by giving away your best to the needy.
Ann daan and Vastra daan on guru purnima
Feeding people on Guru Poornima day is considered the most sacred act that will fetch you the blessings of God and Guru and help you to tune into the bliss energy or grace light.Vamtantra conducts ann daan and vastra daan on the following occasions.

After every pooja certain amount of ann daan and vastra daan is given.
Every year as per the hindu calender on all purnimas we give ann daan and vastra daan.
Every year as per the hindu calender ann daan/ bhandara is done on Guru purnima day.
On guru purnima day, Hindus offer food to the Brahmin and poor people. The food offerings and other charity reach the departed souls of Guru's who bless them with longer, healthy & wealthy life.Giving ann and vastra daan on this day reduces the malefic effects of Brahaspati, Chandra, surya. Persons going under their mahadasa(main-period), antardardasa(sub-period) take benifit by giving daan/donations for Guru purnima bhandara.Guru purnima day maha bhandara is conducted on any one of the holy places for the needy and poor people and also for sadhaks and brahmins. Persons taking part and giving dana on Guru purnima maha bhandaras earn punya which purifies your years sins and also acts as remedy for removal of all doshas/graha shanti.
Guru Purnima - Day for moving soul toward enlightenment.
The Full Moon represents enlightenment, which is blooming of consciousness. Guru Purnima is the Full Moon that falls near the summer solstice, the month of greatest light. This Full Moon is important because it is the time when all divine sages shower blessings on the earth providing increased energy for our spiritual awakening. Vamtantra also initiate tantrik mantra on this night to the individuals who seek to learn tantra and for tantra beginners.
Tantrik Anusthan on guru purnima
Persons going under their mahadasa(main-period), antardardasa(sub-period) of Brahaspati, Chandra, surya are suggested to conduct the Tantrik anushtan on Guru Purnima, so that quantum of suffering or debt is reduced and the malefic effects of these grahas are mitigated.
Expenses of tantrik anusthan on Guru Purnima
Remittences for Vamtantra tantrik anusthan on Guru Purnima is Rs 15000 (fifteen thousand only) which will continue for 11-15 days starting from Guru Purnima as per the individual requirement.
Pitra Dosha Puja on Guru purnima
Malefic effects of Jupiter are also considered due to pitra dosh. It is not a curse of ancestors. It appears in the horoscope of a person due to the previous bad karmas of his forefathers. In simple terms, he has to pay for those actions by going through the suffering that has been decided for those karmic deeds. This will continue until these karmic debts are cleared either by suffering or by the good deeds that have been done by the person who has the pitra dosha. It is just like a child inherits the assets and liabilities of his forefathers in this materialistic world, the results of past karmas are also passed on to the descedents.
Pitra dosh nivaran puja
Remittences for Vamtantra pitra dosha nivaran and Daan performed at garhmukteshwar(on bank of ganga river) is Rs 11000 (eleven thousand only).
Jupiter graha shanti Puja on Guru Purnima

If Jupiter is in his sign of debilitation and associated with a malefic one can find his life ruined in all respects due to malefic effects of planet Jupiter. Persons going under their mahadasa(main-period), antardardasa(sub-period) of malefic or retrograde Brahaspati are required to conduct Jupiter(Brahaspati) graha shanti puja starting from auspicious occasion on guru purnima.
This pooja acts as remedy from physically illness, obstacles in education, bad health, lack of wealth, and chronic sickness effecting longevity of life.
Jupiter graha shanti Puja on Guru Purnima

If Jupiter is in his sign of debilitation and associated with a malefic one can find his life ruined in all respects due to malefic effects of planet Jupiter. Persons going under their mahadasa(main-period), antardardasa(sub-period) of malefic or retrograde Brihaspati are required to conduct Jupiter(Brahaspati) graha shanti puja starting from auspicious occasion on guru purnima.
This pooja acts as remedy from physically illness, obstacles in education, bad health, lack of wealth, and chronic sickness effecting longevity of life.
Purpose of Jupiter graha shanti:
Brihaspati graha shanti puja is very effective for achieving success in the following:
  • To promote financial prosperity and stability.
  • To obtain power/immovable property.
  • To accerlerate/smooth functioning of business.
  • For overall materialistic and spritual development.
  • To minimize the malefic effect of afflicted Jupiter.
  • For excellent results and higher education of students
Hindus attach paramount importance to spiritual gurus. Gurus are often equated with God and always regarded as a link between the individual and the Immortal. Just as the moon shines by reflecting the light of the sun, and glorifies it, all disciples can dazzle like the moon by gaining from their Gurus.

What is Guru Purnima?
The full moon day in the Hindu month of Ashad (July-August) is observed as the auspicious day of Guru Purnima, a day sacred to the memory of the great sage Vyasa. All Hindus are indebted to this ancient saint who edited the four Vedas, wrote the 18 Puranas, the Mahabharata and the Srimad Bhagavata. Vyasa even taught Dattatreya, who is regarded as the Guru of Gurus.

Significance of Guru Purnima
On this day, all spiritual aspirants and devotees worship Vyasa in honor of his divine personage and all disciples perform a 'puja' of their respective spiritual preceptor or 'Gurudevs'.
This day is of deep significance to the farmers, for it heralds the setting in of the much-needed rains, as the advent of cool showers usher in fresh life in the fields. It is a good time to begin your spiritual lessons. Traditionally, spiritual seekers commence to intensify their spiritual 'sadhana' from this day.
The period 'Chaturmas' ("four months") begins from this day. In the past, wandering spiritual masters and their disciples used to settle down at a place to study and discourse on the Brahma Sutras composed by Vyasa, and engage themselves in Vedantic discussions.

The Role of the Guru

Swami Sivananda asks: "Do you realize now the sacred significance and the supreme importance of the Guru's role in the evolution of man? It was not without reason that the India of the past carefully tended and kept alive the lamp of Guru-Tattva. It is therefore not without reason that India, year after year, age after age, commemorates anew this ancient concept of the Guru, adores it and pays homage to it again and again, and thereby re-affirms its belief and allegiance to it. For, the true Indian knows that the Guru is the only guarantee for the individual to transcend the bondage of sorrow and death, and experience the Consciousness of the Reality."

Choosing A Guru

Author : Swami Chinmayananda
Description : The guru and disciple relationship is unavoidable. Every great master has been under
the guidance of a teacher. So it is not true when they say that a teacher is not necessary—that
we can reach there just through books.

But you have to understand very carefully. To say the guru is necessary does not mean that the guru will take the responsibility that you must meet a guru and thereafter the guru will carry you to the goal.

The relationship between the teacher and the taught is exactly like the relationship of the gardener and the flowers on the bush. The gardener does not create the flowers from the soil and the manure; the flowers must themselves come from the bush. The poor garde¬ner can only tend its roots, water it, protect it, see that it has the correct amount of sunlight and shade-all these externals, "nursing," he can provide. But no mere gardener can guarantee the blossom; it can come only from the bush itself.

Similarly, the teacher's job is to nurture the student the student must be nourished with the right thoughts. The student must be given a conducive and protective environment where he or she need not overstrain just to live. But the blossoming—the real fragrance and beauty of the personality—must come from within.

There are some gurus who will say that they will carry you to the goal. Those are all "mule gurus." You can ride on them. But the true gurus only show you the way and encourage you to keep up...

As the student advances and the mind becomes quiet and concentrated, its subtler powers come to manifest themselves—they are called siddhis. If you revel in the play of these psychic powers, you may never reach the Highest. Here, too, the guru is needed—to knock you down: "Why are you tarrying here? You may enjoy such fascinations in passing, but don't stay here and play with these toys, for you are still only playing with the mind, and you will never reach the Highest. Go forward!"...

You ask, "How does one choose a guru?"

It is not question of the disciple selecting the guru. No. He gravitates toward a guru, and he will find exactly the guru he needs for his mental development at this time.

So choose whatever guru comes to you. But may you understand that the only guru is He, the Lord, who expresses in many forms.

WHAT IS KARMA ??


Karma is one of those topics that many people know a little about, but few understand the intricacies of it. To start with, the third law of Newton's "Laws of Motions" is that for every action there is an equal and opposite reaction. On the universal scale, this is the law of karma. The law of karma basically states that every action has a reaction and whatever you do to others will later return to you. Furthermore, ignorance of the law is no excuse. We are still accountable for everything we do, regardless of whether we understand it or not. Therefore, the best thing is to learn how it works.

If everyone understood the law of karma, we would all be living a happier life in a brighter world. Why? Because we could know how to adjust our lives so we would not be suffering the constant reactions of what we have done due to the false aims of life.

According to Vedic literature, karma is the law of cause and effect. For every action there is a cause as well as a reaction. Karma is produced by performing fruitive activities for bodily or mental development. One may perform pious activities that will produce good reactions or good karma for future enjoyment. Or one may perform selfish or what some call sinful activities that produce bad karma and future suffering. This follows a person wherever he or she goes in this life or future lives. Such karma, as well as the type of consciousness a person develops, establishes reactions that one must experience.

The Svetashvatara Upanishad (5.12) explains that the living being, the jiva soul, acquires many gross physical and subtle bodies due to the actions he performs, as is motivated by the material qualities to which he obtains. These bodies that are acquired continue to be a source of illusion as long as he is ignorant of his real identity.

The Brihadaranyaka Upanishad (4.45) further clarifies that as the atma or soul in the gross and subtle bodies acts, so thereby he obtains different conditions. By acting saintly he becomes a saint, and by acting immorally he becomes subject to the karmic consequences. In this way, he accrues piety or the burden of impiety accordingly.
Similarly, it is stated that as a man sows, so shall he reap. Therefore, as people live their present life, they cultivate a particular type of consciousness by their thoughts and activities, which may be good or bad. This creates a person’s karma.

This karma will direct us into a body that is most appropriate for the reactions that we need to endure, or the lessons we need to learn. Thus, the cause of our existence comes from the activities of our previous lives. Since everything is based on a cause, it is one’s karma that will determine one’s situation, such as race, color, sex, or area of the world in which one will appear, or whether one is born in a rich or poor family, or be healthy or unhealthy, etc., etc.

So when the living beings take birth again, they get a certain kind of body that is most suitable for the type of consciousness they have developed. Therefore, according to the Padma Purana, there are 8,400,000 species of life, each offering a particular class of body for whatever kind of desires and consciousness the living being may have in this world. In this way, the living entity is the son of his past and the father of his future. Thus, he is presently affected by his previous life’s activities and creates his future existence by the actions he performs in this life. A person will reincarnate into various forms of bodies that are most suitable for the living entity’s consciousness, desires, and for what he deserves. So the living being inevitably continues in this cycle of birth and death and the consequences for his various good or bad activities as long as he is materially motivated.

What creates good or bad karma is also the nature of the intent behind the action. If one uses things selfishly or out of anger, greed, hate, revenge, etc., then the nature of the act is of darkness. One will incur bad karma from it that will later manifest as reversals in life, painful events, disease or accidents. While things that are done for the benefit of others, out of kindness and love, with no thought of return, or for worshiping God, are all acts of goodness and piety, which will bring upliftment or good fortune to you. However, if you do something bad that happens because of an accident or a mistake, without the intent to do any harm to others, the karma is not so heavy. Maybe you were meant to be an instrument in someone else’s karma, which is also yours. It will take into consideration your motivation. Yet the greater the intent or awareness of doing something wrong, the greater the degree of negative reaction there will be. So it is all based on the intent behind the action.

However, we should understand that, essentially, karma is for correcting a person, not for mere retribution of past deeds. The universe is based on compassion. Everyone has certain lessons and ways in which he must develop, and the law of karma actually directs one in a manner to do that. Nonetheless, one is not condemned to stay in this cycle of repeated birth and death forever. There is a way out. In the human form one can acquire the knowledge of spiritual realization and attain release from karma and further rounds of birth and death. This is considered to be the most important achievement one can accomplish in life. This is why every religious process in the world encourages people who want freedom from earthly existence not to hanker for material attachments or sensual enjoyments which bind them to this world, but to work towards what can free them from further cycles of birth and death.

All karma can be negated when one truly aspires to understand or realize the higher purpose in life and spiritual truth. When one reaches that point, his life can be truly spiritual which gives eternal freedom from change. By striving for the Absolute Truth, or for serving God in devotional service, especially in bhakti-yoga, a person can reach the stage in which he is completely relieved of all karmic obstacles or responsibilities. Lord Krishna says in Bhagavad-gita (18.66): “Abandon all varieties of religion and just surrender unto Me. I shall deliver you from all sinful reaction. Do not fear.”

Without being trained in this spiritual science, it is very difficult to understand how the living being leaves his body or what kind of body he will get in the future, or why there are various species of life which accommodate all the living entities’ innumerable levels of consciousness. As related in the Bhagavad-gita, those who are spiritually ignorant cannot understand how a living entity can depart the body at the time of death, nor can they understand what kind of body he or she will enjoy while under the influence of the modes of nature. However, one who has been trained in knowledge can perceive this.

Thus, we encourage everyone to understand the law of karma more completely and how one can engage in the devotional service of the Lord in order to become free of all good or bad karma and develop a purely spiritualized consciousness. This is real freedom and liberation from all material limitations by which one can reach the spiritual strata.

SRI VARALAKSHMI VRATA KATHA : వరలక్ష్మీ వ్రత కల్పము



పూజా సామగ్రి:

శ్రీ వరలక్ష్మీ దేవతాయైనమః
 1. పసుపు.
2. కుంకుమ.
3. పండ్లు.
4. పూలు.
5. తమలపాకులు.
6. అగరవత్తులు.
7. వక్కలు.
8. కర్పూరం.
9. గంధం.
10. అక్షింతలు.
11. కొబ్బరి కాయలు.
12. కలశము.
13. కలశ వస్త్రము

1. అమ్మవారి ప్రతిమ లేక విగ్రహము.
2. పంచామృతము అనగా :
  • ఆవు పాలు,
  • ఆవు పెరుగు, 
  • ఆవు నెయ్య, 
  • తేనె, 
  • పంచదార, అన్నీ కలిపినది.
3. దీపములు , తైలం, నెయ్యి.
4. వస్త్రములు: పత్తితో చేయవచ్చు. లేదా కొత్తచీర, రవిక ( జాకెట్టు గుడ్డ ) ఉన్నచో అమ్మవారికి పూజా సమయంలో సమర్పించి తర్వాత కట్టుకోవచ్చు.
5. ఆభరణములు : కొత్తవి చేయిస్తే అవి అమ్మవారికి పెట్టిన తరువాత వేసుకోవచ్చు.
6. మహా నైవేద్యం : నేతితో చేసిన 12 రకముల పిండివంటలు. వీలు కాకపోతే వారి వారి శక్తి కొలదీ రకరకాల పిండివంటలు చేయవచ్చు.
7. తోరము : తొమ్మిది ముడులు వేసిన తోరము. పసుపు దారములో ఒక్కొక్క పూవు పెట్టి ఒక్కొక్క ముడి వేయవలెను. (తొమ్మిది తోరాలు కావాలి. ఒకటి అమ్మవారికి, మరొకటి మీకు, మిగతావి ముత్తయిదువులకు).
8. పసుపు ముద్దతో వినాయకుడిని చేయవలెను. ఒక పీటమీద కొద్దిగా బియ్యము పరచి, పూర్ణకుంభంలో ( వెండి/ఇత్తడి/రాగి/కంచు చెంబులో ) కొత్త బియ్యము వేసి, మర్రియిగుళ్ళు గాని, మామిడి ఆకులు గాని, అవి దొరకక పోతే తమల పాకులు గాని వేసి, ఆ కుంభం మీద కొత్త రవికెల గుడ్డ చుట్టిన కొబ్బరికాయ ఉంచి దానిని పీట మీద మధ్యగా ఉంచి, పూజకు సిద్ధం చేయాలి.
9. మంచి నీటితో గ్లాసు, ఉద్దరిణా ఉంచుకోవాలి.

శ్రీ వరలక్ష్మీదేవి వ్రత కథ:

అక్షింతలు చేతిలో వేసుకుని, కథ భక్తి,శ్రద్దలతో చదవండి /వినండి.

సూత మహాముని శౌనకుడు మొదలైన మహర్షులని చూసి యిలా అన్నాడు. 'ఓ మునీశ్వరు లారా! స్త్రీలకు సర్వ సౌభాగ్యములు కలుగు వ్రతమొకటి పూర్వము శివుడు పార్వతికి చెప్పాడు. దానిని చెప్తాను వినండి'.

ఒక రోజు కైలాస పర్వతమున శివుడు తన సింహాసనము మీద కూర్చుని ఉండగా, పార్వతీదేవి ఆయనని సమీపించి, 'దేవా! లోకంలో స్త్రీలు ఏ వ్రతం చేస్తే సర్వసౌభాగ్యములను, పుత్రపౌత్రాదులను కలిగి సుఖసంతోషాలతో ఉంటారో అటువంటి వ్రతమేదో సెలవీయండి' అని అడుగగా పరమేశ్వరుడిలా చెప్పాడు. 'ఓ దేవీ! స్త్రీలకు పుత్ర పౌత్రాది సంపత్తులనిచ్చే వ్రతం ఒకటి ఉంది. దాని పేరు వరలక్ష్మీ వ్రతం. ఆ వ్రతమును శ్రావణమాసంలో శుక్లపక్ష పూర్ణిమకు ముందుగా వచ్చే శుక్రవారము రోజు చేయవలెను'.

పార్వతీదేవి ' నాథా! ఆ వరలక్ష్మీ వ్రతము ఎలా చేయాలి , ఏ దేవతను పూజించాలి? ఏ విధంగా చేయాలి? దీనినెవరైనా యింతకు ముందు చేసారా? ఆ వివరములన్నీ చెప్పండి' అని అడుగగా శివుడు పార్వతీదేవిని చూసి, ఓ కాత్యాయనీ! వరలక్ష్మీ వ్రత విశేషాలు చెప్తాను విను. పూర్వము మగధ దేశమున కుండినమనే ఒక పట్టణం ఉంది. ఆ పట్టణము నిండా బంగారు ప్రాకారములు, బంగారు గోడలు గల ఇళ్ళు ఉన్నాయి. అందులో చారుమతి అనే ఒక బ్రాహ్మణ స్త్రీ ఉన్నది. ఆమె పతియే ప్రత్యక్ష దైవముగా భావించి, తెల్లవారు ఝామునే లేచి, స్నానం చేసి, పతిదేవుని పూవులతో కొలిచి ఆ తర్వాత అత్తమామలకు అవసరమైన అనేక సేవలు చేసి, యింటి పనులన్నీ ఓర్పుతో, నేర్పుతో చేసుకుంటుండేది. అందరితో ప్రియంగా, మితంగా మాట్లాడుతుండేది. గయ్యాళిగా కాకుండా , ఇంత అణకువగా నున్న ఆ మహా పతివ్రతను చూసి మహాలక్ష్మికి ఆమె మీద అనుగ్రహం కలిగింది.

ఒకరోజు ఆ మాహాయిల్లాలికి కలలో ప్రత్యక్షమై మహాలక్ష్మి ఇలా చెప్పింది. 'ఓ చారుమతీ! నేను వరలక్ష్మీ దేవిని. నీ నడవడిక చూసి, నాకు నీ మీద అనుగ్రహం కలిగి నీకు ప్రత్యక్షమయ్యాను. శ్రావణమాసంలో శుక్ల పక్ష పూర్ణిమకు ముందుగా వచ్చే శుక్రవారం రోజు నువ్వు నన్ను పూజించితే నీకు కోరిన వరములిస్తాను' అలా ప్రత్యక్షమైన అమ్మ వారిని చూసి ఎంతో మురిసిపోయిన చారుమతీ దేవి కలలోనే వరలక్ష్మీ దేవికి ప్రదక్షిణ , నమస్కారములు చేసి ;

నమస్తే సర్వలోకానాం జనన్యై పుణ్య మూర్తయేశరణ్యే త్రిజగ ద్వంద్యే విష్ణు వక్షస్థలాలయే


అని అనేక విధములు స్తోత్రం చేసింది.

'ఓ జగజ్జననీ! నీ కటాక్షంబు కలిగితే జనులు ధన్యులవుతారు. విద్వాంసులవుతారు. సకల సంపన్నులవుతారు. నేను పూర్వ జన్మలలో చేసిన పూజఫలం వల్ల నీ దర్శనము నాకు కలిగింది'. అనగా వరలక్ష్మీ దేవి సంతోషము చెందింది.

ఆ వెంటనే మెలకువ వచ్చి నాలుగు వైపులా చూస్తే చారుమతికి వరలక్ష్మీ దేవి కనబడ లేదు. అప్పుడామెకు అర్థమైంది తాను కలగన్నానని. వెంటనే భర్తనీ, అత్తమామలని లేపి చెప్పగానే వాళ్ళు కూడా చాలా సంతోషించారు. 'ఈ స్వప్నము చాలా ఉత్తమమైనది. దేవి ఆనతి ప్రకారం నువ్వు తప్పకుండా ఆ వ్రతం చెయ్యి' అన్నారు. చారుమతి తన యిరుగు పొరుగున ఉన్న స్త్రీలకు కూడా చెప్పింది. వాళ్ళు , చారుమతి ఎంతో ఉత్కంఠతో శ్రావణ మాసం ఎప్పుడొస్తుందా అని ఎదురు చూడసాగారు.

వారు ఎంతో ఎదురు చూసిన పౌర్ణమి ముందు శుక్రవారము రానే వచ్చింది. ఈ రోజే కదా వరలక్ష్మీ దేవి చెప్పిన రోజని ఎంతో ఉత్సాహంతో చారుమతి మొదలగు స్త్రీలందరూ పూజకుపక్రమించారు. ప్రాతః కాలమే లేచి తలారా స్నానం చేసి, పట్టు బట్టలను కట్టుకున్నారు. చారుమతి యింట్లో అందరూ చేరారు. అక్కడ ఒక ప్రదేశంలో గోమయముతో అలికారు. ఒక మంటపం ఏర్పరిచారు. దాని మీద ఒక ఆసనం వేసారు. ఆసనం పైన కొత్త బియ్యము పోసి , మర్రిచిగుళ్ళు, మామిడాకుల అలంకారలతో కలశం ఏర్పరిచారు. అందులోకి వరలక్ష్మీ దేవిని అవాహనము చేసారు.

చారుమతి మొదలగు స్త్రీలంతా ఎంతో భక్తి శ్రద్ధలతో పూజ చేసారు.

పద్మాసనే పద్మకరే సర్వలోకైక పూజితేనారాయణ ప్రియే దేవీ సుప్రీతా భవసర్వదా


అను ఈ శ్లోకంతో ధ్యానావాహనాది షోడశోపచార పూజ చేసారు. తొమ్మిది సూత్రములు గల తోరాన్ని కుడి చేతికి కట్టుకున్నారు. వరలక్ష్మీ దేవికి అనేక రకములైన పిండి వంటలు చేసి నైవేద్యం పెట్టారు.

దాని తర్వాత ప్రదక్షిణం చేస్తుండగా ఆ స్త్రీలందరికీ ఘల్లుఘల్లు మని శబ్ధం వినపడింది. వెంటనే తమ కాళ్ళను చూసుకుంటే గజ్జెలు మొదలైన ఆభరణములు కనిపించాయి. చారుమతి మొదలైన స్త్రీలంతా వరలక్ష్మీ దేవి కృపా కటాక్షములు కలిగాయని ఎంతో మురిసి పోయారు. రెండో ప్రదక్షిణం చేయగానే చేతులకు ధగధగ లాడే నవరత్నాలతో కూడిన కంకణములు మొదలైన ఆభరణములు కనిపించాయి. ఇంక వాళ్ల ఆనందం ప్రత్యేకించి చెప్పేదేముంది? మూడవ ప్రదక్షిణం పూర్తి కాగానే అ స్త్రీలంతా సర్వభూషణాలంకృతులయ్యారు. చారుమతి మొదలైన ఆ స్త్రీల యిళ్ళన్నీస్వర్ణమయాలయ్యాయి.వాళ్ళకి రథగజ తురగ వాహనాలు ప్రసాదింపబడ్డాయి.

చారుమతి యింటి నుంచి ఆ స్త్రీలను తీసుకుని పోవడానికి వారి వారి యిళ్ళ నుంచి గుర్రాలు, ఏనుగులు, రథాలు, బండ్లు వచ్చాయి. ఆ స్త్రీలు, చారుమతి కలిసి వారి చేత శాస్త్ర ప్రకారం పూజ చేయించిన బ్రాహ్మణోత్తమునికి గంధం, పుష్పం, అక్షింతలతో పూజించి 12 కుడుములు వాయనమిచ్చి , దక్షిణ తాంబూలములిచ్చి నమస్కరించారు. బ్రాహ్మణుడు వారిని ఆశీర్వదించారు. వరలక్ష్మీ దేవికి నైవేద్యం గా పెట్టిన పిండివంటలను బంధుమిత్రులతో తిని తమ కోసం వచ్చిన గుర్రాలు, ఏనుగులు మొదలైన వాహనాలలోవారి యిండ్లకు బయలు దేరారు.

వారు దోవలో చారిమతి భాగ్యమును, తమ భాగ్యమును ముచ్చటించుకుంటూ వెళ్ళారు. లక్ష్మీదేవి తనంతట తానే స్వప్నములో వచ్చి ప్రత్యక్షమవట మంటే మాటలా? చారుమతి ఎంత అదృష్టవంతురాలు అనుకున్నారు. చారుమతికి ప్రత్యక్షమైన విధానం తన మటుకే దాచుకుని తను ఒక్కతే పూజించకూండా, తమ అందరికీ చెప్పి, తమకి కూడా ఇంతటి సౌభాగ్యం కలగజేసిన చారుమతి ఎంతటి పుణ్యురాలు, అలాంటి ఆమె పరిచయం కలిగి ఉండిన తామెంత భాగ్యవంతులు అని ఎంతో మురుసిపోయారు.

అప్పటి నుంచీ చారుమతితో సహా వారందరూ క్రమం తప్పకుండా ప్రతీ సంవత్సరం ఈ పూజ చేస్తూ పుత్రపౌత్రాభి వృద్ధి కలిగి, ధన కనక వస్తు వాహనములు కలిగి, సుఖ సంతోషాలతో ఉన్నారు. కావున 'ఓ పార్వతీ! ఈ ఉత్తమమైన వ్రతమును చేస్తే, అలా ఎదుటి వారికి చెప్పి చేయిస్తే సర్వసౌభాగ్యములు కలిగి శుభముగా ఉంటారు. ఈ కథను విన్నవారికి, చదివిన వారికి కూడా వరలక్ష్మీ ప్రసాదము వలన సకల కార్యములూ సిద్ధించును' అన్నాడు పరమశివుడు.

సూత మహాముని శౌనకుడు మొదలగు వారితో 'మునులారా! విన్నారుగా చారుమతి ఎదుటివారి మంచి కూడా ఎలా కోరిందో! ఎదుటి మనిషికి మంచి కలగాలని కోరుకుంటే అమ్మవారు యింకా ప్రసన్నురాలై మీరు కోరకుండానే మీకు మంచి చేస్తుంది' అన్నారు.

వరలక్ష్మీ వ్రత కల్పము సమాప్తము.

కథాక్షతలు అమ్మవారి మీద వేసి, మీ మీద వేసుకుని, మిగతా వారి మీద వెయండి.

Rakshana bandhan

Rakshana bandhanam is to be performed on the evening of saarava pournami day every year by the ladies seeking welfare of their brotherhood. To tie the thread we have to use only thread soaked in turmeric and not the colour threads as well as the designs as of doing now by present day generations.

This is available in vamana purana.

After conquering the entire property from Maha bali, lord vaman stayed along with bali in patala loka to safeguard his properties acquired. Mahalakshmi patiently waiting for mahavishnu to return but he has not done so. She was worried and there is no other way except to approach maha bali to request to spare her husband. So she approached mahabali in patala loka as a normal woman without showing her identity and tied a thread soaked in turmeric by reciting the following sloka:

YENA BADHO CALI RAAJA DANAVENDRO MAHA BALAHATENA !
TWAAMAPI BADHNAAMI RAKSHE MAA CHALA MAA CHALA !!

Maha bali very much pleased and wanted to present the lady then she came into her own existance and asked to mahabali to spare vamanamurthy who is safeguarding his properties. Accordingly mahabali prayed to vamana murthy and requested to accompany with mahalakshmi and presented with many gifts to her.From that day onwards it is become a customary to tie the sacred thread soaked in turmeric into their brothers right hand on sravana pournami day between 04.00 and 07.00pm in sukra budha and chandra hora time duly praying the almighty to safeguard their brothern with good health and progeny. The male counterparts in return has to give some presents to their sisters to please them.

Puraan

Puraan are important religious books of Hindu religion. Literally "stories of ancient times",

Puraan are about the three major deities - Brahmaa, Vishnu and Shiv. Although some of the stories may relate back to real events that occurred as early as 1500 BC, they were not compiled until the Gupt period in the 5th century AD. During the destruction of the world at the end of the age, Hayagreev is said to have saved the Puraan. A summary of the original work is now preserved in Heaven. The stories are often the only source of information about the period immediately following the early Ved.

Each Puraan was intended to deal with five themes -
(1) Sarg - the creation of the world;
(2) Pratisarg - its destruction and recreation;
(3) Vansh - the genealogy of gods and patriarchs,
(4) Manvantar - the reigns and periods of the Manu, and
(5) Vanshaanucharit - the history of the solar and lunar dynasties.

The tradition of writing in Sanskrit language in the courts continued until Muslims replaced it with Persian (from the first three decades of 10th century, just before the Norman conquest of England, when the Turk Mahamood of Gazanee carried Muslim power across Panjaab into India until the 18th century)


There are said to be 108 Puraan, but 18 Puraan are most common and popularly read. Their complete list is given here below in alphabetical order.: 

1. Agni Puraan (15,400 verses)
2. Bhaagvat Puraan (18,000 verses) - gives the story of Krishna Avataar.
3. Bhavishya Puraan (14,500 verses)
4. Brahm Puraan (24,000 verses)
5. Brahmaand Puraan (12,000 verses) - includes Lalitaa Sahastra Naam,
6. Brahm Vaivart Puraan (18,000 verses)
7. Garud Puraan (19,000 verses) - gives the description of the other world and afterlife.
*8. Harivansh Puraan (16,000 verses) - more often considered Itihaas
9. Koorma Puraan (17,000 verses) - gives the story of Koorm Avataar.
*10. Ling Puraan (11,000 verses)
11. Maarkandeya Puraan (9,000 verses) - names of the places where 51 pieces of Satee fell; 'Durgaa Saptasatee' in13 chapters;
12. Matsya Puraan (14,000 verses) - gives the story of Matsya Avataar.
13. Naarad Puraan (25,000 verses)
14. Padma Puraan (55,000 verses)
15. Shiva Puraan (24,000 verses) - mentions the story of Satee
16. Skand Puraan (81,100 verses) - gives the story of Skand (Kaartikeya)
*17. Sthal Puraan - about Arjun's Tap to please Shiv Jee;
18. Vaaman Puraan (10,000 verses) - mentions the story of Vaaman Avataar.
19. Varaah Puraan (10,000 verses) - gives the story of Varaah Avataar
20. Vaayu Puraan (24,000 verses)
21. Vishnu Puraan (23,000 verses)

Except the starred ones Harivansh, Ling, and Sthal Puraan, the other 18 Puraan are the most established Puraan or commonly known as mahaa Puraan.
Among these 18 Puraan, six are Saattwik Puraan glorifying Vishnu (Bhaagvat, Vishnu, Padm, Matsya, Varaah, Vaaman); six are Raajsaik glorifying Brahmaa and the rest six are Taamasik glorifying Shiva (Shiv, Maarkandeya, Skand).

:: Puraan ::

A set of 18 books written over a period 2,800 years. Originally around 1100 BC. One Puraan was written based on oral tradition which eventually expanded to 18 voluminous books.

The original Puraan contains 5 topics -
(1) The process of creation - this is described as consisting 7 stages - the 7th and the last one gives rise to human beings.
(2) The process of dissolution.
(3) The measurement of time and how the cycle of creation and dissolution occurs, specifically the Puraan claimed that after every Kalp the Universe is completely destroyed and is again created for the next Kalp. Each Kalp consists of 14 Manvantar. At the end of each Manvantar, the human race is destroyed. The present Manvantar is the 7th Manvantar. At the beginning of each Manvantar a new Manu is born who starts the human race.
(4) The genealogies of kings and Rishi.
(5) And the biological sketches of famous kings and Rishi.

As the Puraan grew in size and number, less emphasis was placed on genealogies and more on describing the live incarnations of God.
These 18 Puraan are
(1) Agni,
(2) Bhaagvat,
(3) Bhavishya,
(4) Brahm,
(5) Brahmaand,
(6) Brahmvaivart,
(7) Garud,
(8) Koorm,
(9) Ling,
(10) Maarkandeya,
(11) Matsya,
(12) Naarad,
(13) Padma,
(14) Skand,
(15) Vaaman,
(16) Varaah,
(17) Vaayu, and
(18) Vishnu.

Shiv Puraan which was perhaps added after 1600 AD and which assumed great importance, is considered one of the minor 18 Puraan. The interpolators and writers of these 18 Puraan inserted matter in all of these at all times, this is the reason everyone of these Puraan mentions all other Puraan. And because the interpolator did not care what other interpolators added, there are lots of duplicate stories and matter, contradictions and historical differences. It seems that caliber of these writers was very low, that is why much of the materials of these Puraan is of poor quality in its contents. Some of the material is definitely obscene and even blasphemous.

It was during this period that Ganapati and Shiv, the two formless gods, were transformed into elephant-headed Ganesh and human Shiv who married and had children.

The approximate dates of some of the Puraan are as follows :-(might not be true)

Brahm Puraan - 350 AD
Matsya and Vaayu Puraan - 500 AD
Brahmaand Puraan - 600 AD
Agni and Padma Puraan - 700 AD
Vishnu and Garud Puraan - 750 AD
Koorm and Ling Puraan - 800 AD
Bhaagvat and Maarkandeya Puraan - 850 AD
Vaaman and Brahmvaivart Puraan - 900 AD
Naarad, Varaah, and Skand Puraan - 1000 AD
Bhavishya Puraan - 1100 AD.
And Shiv Puraan was perhaps produced around 1600 AD.

:: Characteristics of a Puraan ::

Maharshi have told ten characteristics of a Puraan according to Ved and Shaastra.

According to them the followings should be in a Puraan to call it a Puraan,

they are :-
  • Vishwa Sarg,
  • Visarg, 
  • Vritti, 
  • Rakshaa, 
  • Manvantar, 
  • Vansh, 
  • Vanshaanucharit, 
  • Sansthaa (Pralaya), 
  • Hetu (Ooti), and 
  • Apaashraya. 
some tell only five but both are correct, because Mahaa-Puraan (large Puraan) have all the ten, while the short ones have only five.

Now you listen to those ten characteristics -

(1) When Gun get Kshobh in Mool Prakriti, then Mahat-Tattwa appears and from that appear three types of Ahankaar - Sat, Raj and Tam; and from these three Ahankaar appear Panch-Tanmaatraa, Indriyaan and pleasures. This creation is called Sarg.

(2) By the grace of Parameshwar, Mahat Tattwa attain the power of creation and create this world in its physical form according to their previous actions is called Visarg.

(3) Moving living beings live on non-moving things including the milk of moving living beings. Among them some have been prescribed by Shaastra and some have been decided by the living beings themselves. This is called Vritti.

(4) Bhagavaan takes Avataar in various forms to do Leelaa to protect the world, that is why it is called Rakshaa.

(5) In whatever time there are these six things - Manu, Devta, Manu's sons, Indra, Sapt Rishi and Bhagavaan's Ansh Avataar, that duration of period is called Manvantar.

(6) Whoever kings are born from Brahmaa Jee, the description of those kings and their descendents, is called Vansh.

(7) The description of those people's lives, is called Vanshaanucharit.

(8) This Brahmaand ends in Pralaya, and Pralaya is of four types - Naimittik, Praakritik, Nitya and Aatyantik, they are called Sansthaa.

(9) This Jeev is Hetu [cause = Kaaran] because this is the cause of Sarg and Visarg. Under the influence of A-Vidyaa (ignorance) he has involved himself in Karm.

(10) Jeev's Vritti (nature) is of three types - conscious, sub-conscious, and unconscious. Whosoever is beyond this Vritti, he becomes free from Karm Pravritti and is called Brahm or Apaashraya.

|| पुराण ||

पुराण शब्द ‘पुरा’ एवं ‘अण’ शब्दों की संधि से बना है, जिसका शाब्दिक अर्थ -‘पुराना’ अथवा ‘प्राचीन’ होता है । ‘पुरा’ शब्द का अर्थ है - अनागत एवं अतीत ।

‘अण’ शब्द का अर्थ होता है -कहना या बतलाना अर्थात् जो पुरातन अथवा अतीत के तथ्यों, सिद्धांतों, शिक्षाओं, नीतियों, नियमों और घटनाओं का विवरण प्रस्तुत करे। माना जाता है कि सृष्टि के रचनाकर्ता ब्रह्माजी ने सर्वप्रथम जिस प्राचीनतम धर्मग्रंथ की रचना की, उसे पुराण के नाम से जाना जाता है। हिन्दू सनातन धर्म में, पुराण सृष्टि के प्रारम्भ से माने गये हैं, इसलिए इन्हें सृष्टि का प्राचीनतम ग्रंथ मान लिया जाता है किन्तु ये बहुत बाद की रचना है। सूर्य के प्रकाश की भाँति पुराण को ज्ञान का स्रोत माना जाता है। जैसे सूर्य अपनी किरणों से अंधकार हटाकर उजाला कर देता है, उसी प्रकार पुराण अपनी ज्ञानरूपी किरणों से मानव के मन का अंधकार दूर करके सत्य के प्रकाश का ज्ञान देते हैं। सनातनकाल से ही जगत पुराणों की शिक्षाओं और नीतियों पर ही आधारित है।

प्राचीनकाल से पुराण देवताओं, ऋषियों, मनुष्यों - सभी का मार्गदर्शन करते रहे हैं। पुराण मनुष्य को धर्म एवं नीति के अनुसार जीवन व्यतीत करने की शिक्षा देते हैं। पुराण मनुष्य के कर्मों का विश्लेषण कर उन्हें दुष्कर्म करने से रोकते हैं। पुराण वस्तुतः वेदों का विस्तार हैं। वेद बहुत ही जटिल तथा शुष्क भाषा - शैली में लिखे गए हैं। वेदव्यास जी ने पुराणों की रचना और पुनर्रचना की। कहा जाता है, "पूर्णात पुराण।" जिसका अर्थ है, जो वेदों का पूरक हो, अर्थात् पुराण। वेदों की जटिल भाषा में कही गई बातों को पुराणों में सरल भाषा में समझाया गया हैं। पुराण-साहित्य में अवतारवाद को प्रतिष्ठित किया गया है। निर्गुण निराकार की सत्ता को मानते हुए सगुण साकार की उपासना करना इन ग्रंथों का विषय है। पुराणों में अलग-अलग देवी-देवताओं को केन्द्र में रखकर पाप-पुण्य, धर्म-अधर्म और कर्म-अकर्म की कहानियाँ हैं। प्रेम, भक्ति, त्याग, सेवा, सहनशीलता ऐसे मानवीय गुण हैं, जिनके अभाव में उन्नत समाज की कल्पना नहीं की जा सकती। पुराणों में देवी-देवताओं के अनेक स्वरूपों को लेकर एक विस्तृत विवरण मिलता है। पुराणकारों ने देवताओं की दुष्प्रवृत्तियों का व्यापक विवरण किया है लेकिन मूल उद्देश्य सद्भावना का विकास और सत्य की प्रतिष्ठा ही है।पुराणों की संख्या


18 विख्यात पुराण हैं :

विष्णु पुराण ब्रह्मा पुराण शिव पुराणविष्णु पुराण ब्रह्म पुराण शिव पुराणभागवत पुराण ब्रह्माण्ड पुराण लिङ्ग पुराणनारद पुराण ब्रह्म वैवर्त पुराण स्कन्द पुराणगरुड़ पुराण मार्कण्डेय पुराण अग्नि पुराणपद्म पुराण भविष्य पुराण मत्स्य पुराणवराह पुराण वामन पुराण कूर्म पुराण

यह सूची विष्णु पुराण पर आधारित है। मत्स्य पुराण की सूची में शिव पुराण के स्थान पर वायु पुराण है।

:: पुराणों में श्लोक संख्या ::

संसार की रचना करते समय ब्रह्मा ने एक ही पुराण की रचना की थी। जिसमें एक अरब श्लोक थे। यह पुराण बहुत ही विशाल और कठिन था। पुराणों का ज्ञान और उपदेश देवताओं के अलावा साधारण जनों को भी सरल ढंग से मिले ये सोचकर महर्षि वेद व्यास ने पुराण को अठारह भागों में बाँट दिया था। इन पुराणों में श्लोकों की संख्या चार लाख है। महर्षि वेदव्यास द्वारा रचे गये अठारह पुराणों और उनके श्लोकों की संख्या इस प्रकार है :

:: सुखसागर के अनुसार पुराण श्लोकों की संख्या ::

ब्रह्मपुराण - दस हज़ारपद्मपुराण - पचपन हज़ारविष्णुपुराण - तेइस हज़ारशिवपुराण - चौबीस हज़ारश्रीमद्भावतपुराण - अठारह हज़ारनारदपुराण - पच्चीस हज़ारमार्कण्डेयपुराण - नौ हज़ारअग्निपुराण - पन्द्रह हज़ारभविष्यपुराण - चौदह हज़ार पाँच सौब्रह्मवैवर्तपुराण - अठारह हज़ारलिंगपुराण - ग्यारह हज़ारवाराहपुराण - चौबीस हज़ारस्कन्धपुराण - इक्यासी हज़ार एक सौकूर्मपुराण - सत्रह हज़ारमत्सयपुराण - चौदह हज़ारगरुड़पुराण - उन्नीस हज़ारब्रह्माण्डपुराण - बारह हज़ारमनपुराण - दस हज़ार

:: पुराणों की संख्या अठारह क्यों ? ::

* अणिमा, लघिमा, प्राप्ति, प्राकाम्य, महिमा, सिद्धि, ईशित्व या वाशित्व, सर्वकामावसायिता, सर्वज्ञत्व, दूरश्रवण, सृष्टि, पराकायप्रवेश, वाकसिद्धि, कल्पवृक्षत्व, संहारकरणसामर्थ्य, भावना, अमरता, सर्वन्याय - ये अट्ठारह सिद्धियाँ मानी जाती हैं।* सांख्य दर्शन में पुरुष, प्रकृति, मन, पाँच महाभूत ( पृथ्वी, जल, वायु, अग्नि और आकाश ), पाँच ज्ञानेद्री ( कान, त्वचा, चक्षु, नासिका और जिह्वा) और पाँच कर्मेंद्री (वाक, पाणि, पाद, पायु और उपस्थ ) ये अठारह तत्त्व वर्णित हैं।* छः वेदांग, चार वेद, मीमांसा, न्यायशास्त्र, पुराण, धर्मशास्त्र, अर्थशास्त्र, आयुर्वेद, धनुर्वेद और गंधर्व वेद ये अठारह प्रकार की विद्याएँ मानी जाती हैं ।* एक संवत्सर, पाँच ऋतुएँ और बारह महीने - ये सब मिलकर काल के अठारह भेदों को बताते हैं ।* श्रीमद् भागवत गीता के अध्यायों की संख्या भी अठारह है ।* श्रीमद् भागवत में कुल श्लोकों की संख्या अठारह हज़ार है ।* श्रीराधा, कात्यायनी, काली, तारा, कूष्मांडा, लक्ष्मी, सरस्वती, गायत्री, छिन्नमस्ता, षोडशी, त्रिपुरभैरवी, धूमावती, बगलामुखी, मातंगी, पार्वती, सिद्धिदात्री, भगवती, जगदम्बा के ये अठारह स्वरूप माने जाते हैं ।* श्रीविष्णु, शिव, ब्रह्मा, इन्द्र आदि देवताओं के अंश से प्रकट हुई भगवती दुर्गा अठारह भुजाओं से सुशोभित हैं ।

HINDU RITES & RITUALS

ituals form an important part of every religion. Hinduism is no exception to it. In fact, Hinduism has most number of rituals than any other religion. Most of the rituals are for personal benefits while some of them are for world peace and for benefits of the whole society and environment also. Hinduism divides life in some stages and each stage is associated with a ritual e.g. birth of a child, marriage, death, etc. It is not compulsory to follow all of them but they are highly recommended. Now a day, Hindus do not perform all of the rituals because of the changes in lifestyle. Hindu rituals have some kind of mystical science associated with them. Some people could find them outdated or useless, but they do have deep meanings and really help people.
Sixteen Samskaras:
1. Garbhadhana: First Samskara done immediately after the marriage.
2. Pumsavana: A ritual done in the third month of pregnancy.
3. Simanatonayana: A ritual done in the fourth or fifth month of pregnancy.
4. Jatakarman: A ritual done immediately after a male child is born.
5. Namakarana: Naming ceremony performed on the 12th day of the birth.
6. Nishkramana: A ritual done when child is first taken out of the house.
7. Annaprashana: When child starts to eat solid food in the sixth month.
8. Chudakarna: Cutting the child’s hair for the first time.
9. Karnavedha: Ear piercing.
10. Vidyarambha: Starting the education of a child.
11. Upanayana: Thread ceremony
12. Praishartha: Learning of Vedas and Upanishadas.
13. Keshanta and Ritushuddhi: Keshanta is for boys and ritushuddhi is for girls.
14. Samavartana: Ceremony at the end of formal education.
15. Vivaha: Marriage ceremony.
16. Antyeshti or Antim Sanskar: A ritual done at the time of cremation.

Common Dharmas

Manu’s Dharma Sastra defines dharmas common to all as under:“Ahimsa satyam-astheyam soucham indriyanigraha:” (Manusmriti)Non-violence, truth, non-stealing, purity, control of sense-organs- these five are very important. In Veda, devotion to mother, father, guru and God etc. have also been cited as common dharmas.
Let us consider the five dharmas.
  1. Ahimsa: Non-violence is everyone’s requirement. We should not kill even an ant. We should not cause any trouble to the body of anyone. That is Ahimsa. This Ahimsa has been cited as an instrument of yoga.
What is Yoga? Yoga is stopping the mind.“Yogas-chittavritti-nirodhah” (Yogasutra of Patanjali).Desire sprouts in mind. Mind thinks of many things. Many difficulties arise from that.“Mana eva manushyanam karanam bandha-mokshayo:” (Upanishad)The meaning is that mind alone is the cause of bondage and freedom. Mind does not stay the way we want. If we tell the mind to think of a particular object, it goes off somewhere else. If we want mind not to think of anything at all, it is just not possible. If we tell mouth not to speak, it will not speak. If we tell eyes not to see, they will not see. But if we tell mind not to think of anything, it does not do so. Mind is not under our control. If we tell mind not to think, it should not think. But mind thinks of something opposed to what we want it to think. A mad fellow does not remain quiet. He will keep mumbling something. We are unable to shut his mouth. In the same way we are unable to control our mind. We are mentally mad. If we have our mind under control, it should act as we instruct. If we say ‘think’, it should think; if we say ‘halt’, it should halt. Then only it can be said to listen to us. If we have pain somewhere in the body, the mind comes to know of it. If we then tell mind not to think it pains, it should listen. That is keeping mind under our control. We may think that if intellect is under our control, there will be no difficulty. If a tiger threatens us and if we tell the mind to be as if the tiger has not threatened, the mind will obey. If we tell the mind to weep, it will weep; if we tell it not to weep, it will not. Now our mind weeps even when there is no reason to weep. When the mind is under our control, if we tell it not to weep even in the presence of a reason to weep, it will not weep. That state is called ‘Nirodha’ (control). Then if we tell the mind not to get angry, it will not.
Now even our mouth is not entirely under our control. We talk something wrongly and then we feel sorry. There is little difference between us and a mad man. Even a mad man sometimes talks coherently. We are suddenly overcome by fear or anger. To get rid of these, we have to control the mind.
When the mind is under control in this manner, it is called ‘Tailadhara’ (continuous flow of oil). We have to look at mind as continuous attention. If mind has come under our control, it is better than even seeing Iswara. Joy erupts if we see Iswara. If we tell mind to remain in that joy, it stays. If we tell mind to remain as Iswara, it will remain so. Whatever we may instruct, it will listen. That alone is Yoga.
Now our mind thinks of objects other than that, the thought of which will give us comfort. What will bring this mind under control? If we tell it to get a little angry, it should do so; if we tell it not to, it should not. We have to seek a way for this. That too must be sought before death.Veda says ‘Tamevam vidvan amruta iha bhavati’ (Purushasuktham).‘One who knows Him thus becomes liberated even here (in this birth itself).“Saknoteehaiva ya:sodhum prak-sarira-vimokshanat|Kama-krodh-odbhavam vegam sa yukta: sa sukhi nara: ||” (Gita 5:23)When there are sources of desire and anger, one should make efforts to control their passion in this birth. One who does so is alone ‘yukta’. ‘Yukta’ means one who is in yoga. Yogas are not for Rishis alone. Who requires medicine? Is it not the sick person? We suffer from the disease of the mind. Hence we need yoga. What is the method to control the mind? There are two ways. They are outer and inner methods. We have to ask persons who know about this; persons who have controlled their minds. Bhagavan Sri Krishna is ever in control of mind. Our Acharya is also in control of mind.
Some people are fair-complexioned right at birth. Some others go abroad and wear special dresses and show that they are fair-complexioned. Some creatures fly right at birth. Some others fly later. A fish swims right at birth. We swim after some time. Iswara is ever in control of mind from birth. He remains always. We have to put in efforts to make the mind steady. Vidyaranya, Sadasiva Brahmendra et al are of this category. These two persons have told us the ways to control the mind. Out of the two methods mentioned earlier, the outer method is one. This means helping from outside- Danam (ceremonial gift), dharma, Sandhya, Oupasanam, yagna, study of Vedas, helping others etc. If we do these sincerely, the mind will be controlled.
Inner method is helping from near. If we consider Pujas in temple, help is required from the porter, one who helps in lighting the lamp for waving before God, one who brings food being offered to God et al. Inner methods are close at hand like these persons. There are many inner methods. Ahimsa is one of them. There is nothing not achievable by mind. As it is not controlled, it is powerless. If elephant is not controlled, it is of no use to us; there will only be trouble. If it is controlled, many are the things we can achieve through it. This mind has the strength of many elephants. Visvamitra, Hanuman et al conquered their minds. That is why they had so much power. We have the same mind. If we can make our mind listen to us, we can also do anything. Vedanta says that the entire universe was created by one mind. This universe is not adequate even for the mind of an ant.
Mind is like a goblin. It is like the vetala in the story of Vikramaditya. Mind will do all the things which the vetala did when it was brought under control. Yoga is bringing that mind under our control. Ahimsa is part of that yoga. People have said that they adopted Ahimsa and the mind came under control.
Hence this Ahimsa is included in common dharmas in Manu dharmasastra. In Yoga sastra, it is mentioned as a part of yoga. In order to make the greatness of Ahimsa clear, it was expounded in such detail.
If we do something for a main purpose, there will be some additional benefits. They are called ‘Avaantara prayojanam’. We go to the Matham to have darshan of Puja. In addition, we are able to listen to the discourses of many Sastris. These happen on their own. Our primary aim is not those discourses. We see many people. We see many scholars and devotees. All this is unintended benefit. Darshan of Puja is the primary benefit; the rest are secondary benefits.
Ahimsa also has some secondary benefits. The primary aim of Ahimsa is control of mind. That is the prime benefit. “Ahimsa-pratishthayam tat-sannidhou vaira-tyaga:” (Patanja Yogasutram 2:35).If we have achieved Ahimsa with all three instrumentalities (thought, word and deed), all will attain peace in our presence.
One should not think of troubling another. He should not speak words that would hurt another. With body also, one should not cause any trouble to anyone. By nature none will feel like troubling another. But if another person commits an offence, it occurs to one to indulge in violence out of anger. If our child sets fire to the roof, will we get angry with the child? We will put off the fire immediately. We will see that this does not recur again. We should behave in the same manner with the person who troubles us. We should treat him like a child. That is Ahimsa. With that Ahimsa, mind comes under control; this is the primary benefit. In addition, even those who come with murderous anger will become peaceful in his presence. Even cruel persons will get peace of mind in his presence. That is the secondary benefit of Ahimsa; it happens automatically.
In Varnasrama dharmas, those who are born as brahmanas and have become sanyasis must practise Ahimsa in toto. While taking sanyasa, they promise that:“Ahimsan sarvabhutan-yanyatra tirthebhya:” (Chandogya Upanishad VIII 15:1).This means: ‘There is no fear for all creatures from me.’
Grihastha must practise Ahimsa in matters other than svadharma. There may be violence in actions stipulated in Veda. He should practise Ahimsa in actions other than those. Matters regarding Ahimsa have been mentioned in Gautama Dharmasutra and Chandogya Upanishad. Grihastha must practise Ahimsa in actions other than those stipulated in Veda. Sanyasi’s duty is to practise it fully. He should not cook; not pluck leaf; not do similar actions.
  1. Satyam: Satyam (truth) has a characteristic.
“Vang-manasayor-ikarupyam satyam”Satyam is mind and speech acting in the same form. Bhagavan has given us speech to express that which is in the mind. If speech is used for telling lies, he will give us bull’s birth later. Just as there is exception in Ahimsa, there is exception in Satyam too. The exception in Ahimsa applies only to grihastha; that in Satyam applies to all.
Suppose one keeps narrating the mistakes of others in the village and keeps saying: ‘So-and-so is a knave; he did this etc.’ Even if whatever he says is true and represents unity of thought and speech, it does not qualify as Satyam. It has been said: ‘Satyam bhutahitam priyam’. That which is in the mind should come out in speech is its general characteristic. All our actions are meant to generate good. Satyam should also generate good. If good is generated, it is Satyam. If evil is generated, it is not Satyam. Satyam should result in welfare of all creatures. Desire or anger should not be the base of Satyam. One’s fault could be mentioned and criticised. Words intended to bring down his honour are not Satyam, though true. Through Satyam we should not cause hurt or trouble to the other. We should generate good for ourselves or some other creature, as the case may be. When we utter words of truth, they must be said in peace. To the listener those words must bring good. This is Satyam with word.
Satyam should be practised with mind also. We should not wish to tell untruth.
Untruth practised with body is actions like pretending to have taken bath when one has not bathed. Satyam should be practised with all three instrumentalities (thought, word and deed). For ‘chittavritti-nirodha’ (mind control) that is also a cause.
There is a secondary benefit for Satyam too. If we make a habit of speaking truth always, the mind will think of Satyam alone. Speech will always utter Satyam. Then whatever is said will come true. Everything will be as thought out in the mind. The way speech turns into truth is through Satyam. This power is the power of blessing and curse. If speakers of Satyam say ‘today is Purnima (full moon day)’, the Moon will come immediately. The power of blessing and curse will manifest.
We feel we have no liking for money. What is the sign of it? If we feel even in dream that money is not needed, the detachment can be trusted. In a dream if someone offers money and we ask him to bring it, it is wrong. Satyam should be steady even in dream. Then Satyam will become powerful; whatever we say will happen.“Satya-pratishthayam kriya-phala-asrayatvam”.But Satyam should not be practised with this secondary benefit in view.
Vairagyam (non-attachment) is another internal tool. It is said to be very strong. Its secondary benefit is the power of visibility of treasures. If someone says ‘I am non-attached; but I do not see any treasures’, the degree of his non-attachment becomes clear. If he expects to see treasure, he is not truly detached.
Similarly we should not practise Satyam for its secondary benefit.
  1. Astheyam: We should not have illicit desire. Astheyam means non-stealing. Another’s wealth should not be snatched through deceit or by force. Taking hold of another’s wealth through letter (false document) is the worst thing to do.

  1. Soucham: Bodily cleanliness will result in mental purity. Actions for bodily cleanliness have been mentioned in Dharma Sastras. For the past 40-50 years, bodily cleanliness is not practised in our country as laid down in Sastras. Sastras explain that body should be cleansed using specified cleaning agents at prescribed times; vessels should be cleaned in specified manner etc. Cleanliness is primarily required in all karmas. It should be maintained properly. Even if we have forgotten now, we should learn and practise it. If we do not do even this, how are we to control mind?
There is no use listening or reading in books about all this; it should be brought into action. If we are to remain in comfort, we should maintain purity. From children right upto old persons, everyone should have a separate water-pot. That pot alone should be used for cleansing activities. Pot for drinking water should also be maintained individually. One should not drink from another’s pot. The vessel should be cleaned with cleaning agent appropriate to the material of that vessel, e.g. silver, copper etc. Wherever we go for eating, we should carry our water-pot. We should not drink from another’s water-pot. This should be practised by all castes. Everyone should maintain cleanliness in doing acts as per his caste.
  1. Control of Sense-organs: We should not permit our sense-organs to go about uncontrolled. We should feed each sense-organ only to pre-determined limit. Actual experience should conform to that limit. If limit is exceeded, we should have the power to control the sense-organs.
The above mentioned five dharmas are primary for those who practise theism and Vedic religion. These are the chief common dharmas.

What is Moksha or Salvation?

Moksha or Mukti is the state wherein there are no attachments and aversion. "Moksha" effectively stands for the blissful state where there are no desires. When all the karmic forces surrounding the soul are completely destroyed, the ätmä/the soul becomes Paramätmä or the supreme soul. This Paramätmä is cut off from the birth and rebirth cycle. Advaitism gurus propagate that Moksha is the natural state of the soul.
It is a journey by the soul to attain this Moksha and it can be attained by one's own efforts by stopping the influx of Karmas and eradication of Karmic Forces. "Moksha" should be the only objective of one's life. How do we start this journey? Adi Sankara, in his Requisites for Realization, said that foremost is desire for liberation. A teacher, Nome, has said a number of times that when one's practice gets less focused, to reflect: why do you practice? What is your desire for liberation? Why are you on a spiritual 'path?' etc.
Here is a question to Ramana Maharishi - that talks about our quest for peace. Disciple asked- Does Bhagavan use occult powers to make others realize the Self, or is the mere fact of Bhagavan's Realization enough for that? Then Maharshi replied- The spiritual force of Self-realization is far more powerful than the use of all the occult powers. Inasmuch as there is no ego in the Sage, there are no 'others' for him…. What is the highest benefit that can be conferred on you? It is happiness, and happiness is born of peace. Peace can reign only where there is no disturbance, and disturbance is due to thoughts that arise in the mind. When the mind itself is absent, there will be perfect peace. Unless a person has annihilated the mind, he cannot gain peace and be happy. And unless he himself is happy, he cannot bestow happiness on 'others'. Since, however, there are no 'others' for the Sage who has no mind, the mere fact of his Self-realization is itself enough to make the 'others' happy.

Salvation meaning, hindu culture and traditions, moksha is salvation, after death, life dissolves, mukti to reach god, ramana maharshi theory.

Neem in the history/ Neem and India

Even before ancient herbalists discovered the analgesic qualities of the willow tree, from which aspirin is derived, people used branches, fruit and leaves from the neem as home remedies. A key advantage of using neem, as opposed to some medical treatments and other herbs, is its compliance with the first tenant of the Hippocratic Oath taken by all physicians: "First, cause no harm." Over thousands of years, neem has been used by hundreds of millions of people and no hazards have been documented for normal dosages. Only at very high levels may neem be toxic, something each of us understands can be true of anything taken internally.

Neem in the Indian Vedas

Neem is also called ‘ Arista ’ in Sanskrit- a word that means ‘perfect, complete and imperishable’. The Sanskrit name ‘ Nimba ’ comes from the term ‘ Nimbati Syasthyamdadati ’ which means ‘to give good health’. ‘ Pinchumada ’ another name of Neem in Sanskrit means the destroyer of leprosy and healer of skin infections. Its medicinal qualities are outlined in the earliest Sanskrit writings and its uses in Hindu medicine that dates back to very remote times. The earliest authentic record of the curative properties of Neem and is uses in the indigenous system of medicine in India is found in Kautilya’s “Arthashastra" around 4th century BC.

Neem's medicinal properties are listed in the ancient documents ‘ Carak- Samhita ’ and ‘ Susruta-Samhita ’, the books at the foundation of the Indian system of natural treatment, Ayurveda. Ayurveda is the ancient Indian system of medicine, which emphasizes a holistic approach to human health and well being. It is described in the Ayurvedic texts as ‘ sarva roga nivarini ’ (a universal reliever of all illness). Neem has been used in Ayurvedic medicine for more than 4,000 years due to its medicinal properties. Records show that the non-edible Neem oil was perhaps the oldest known medicinal oil. Almost every part of the Neem tree has been documented for some medicinal use. They are: Tonic and anti-periodic (root bark, stem bark, and young fruit), antiseptic and local stimulant (seed, oil, and leaves), stimulant tonic and stomachic (flowers), demulcent tonic (gum), and refreshing, nutrient, and alternative tonic (toddy). Neem bark leaves, and fruits have been used in Ayurvedic medicines for a long time and are described in ancient writing of Sushruta.

The ‘ Upavanavinod ’, an ancient Sanskrit treatise dealing with forestry and agriculture, cites neem as a cure for ailing soils, plants and livestock. Neem cake, the residue from the seeds after oil extraction, is fed to livestock and poultry, while its leaves increase soil fertility. The ‘ Brihat Samhita ’ of‘ Varahamihira ’, dated about 6th century AD, contains a chapter of verses on plant medicines. It recommends that the neem tree be planted near dwellings. Smallpox and chicken pox were cured or staved off with the use of neem leaves.

Unani scholars knew Neem’s properties beneficial to human health and named it as ‘ Shajar-e-Munarak ’, or the blessed tree. Persian scholars called Neem “Azad dirakht-I-Hind,” meaning the noble or free tree of India

Neem in Hindu Mythology
Neem is deeply imbued with spiritual meaning. Its curative properties were attributed to the fact that a few drops of heavenly nectar fell upon it. A lot of stories had been muttered in the past of Ancient Indian History consider Neem to be of divine origin. Few are here:

Few drops of Amrita (Ambrosia, the elixir of immortality) was dropped on the Neem trees which was carried by The Garuda (part human and part bird: creature from Hindu Mythology) to the heaven.

In other story, Amrita was sprinkled by ‘ Indira ’ (the celestial kind) on the earth, which gave rise to the neem tree and thereby bestowing upon it numerous of much properties of much use to humans better than those of ‘ Kalpa-vriksha ‘, the wish-fulfilling tree.

In another instance neem tree is related to ‘ Dhanmantri ’ (the Aryan god of medicine). The ancient Hindus believed that planting neem trees ensured a passage to heaven. It was believed that the goddess of smallpox, ‘ Sithala ’, lived in the neem tree.

Neem and Rural India
Even today, rural Indians refer to the neem tree as their village pharmacy because they use it for so many ailments. Access to its various products has been free or cheap. There are some 14 million neem trees in India and the age-old village techniques for extracting the seed oil and pesticidal emulsions do not require expensive equipment. Its leaves are stung on the main entrance to remain away from the evil spirits. Brides take bath in the water filled with the Neem leaves. Newly born babies are laid upon the Neem leaves to provide them with the protective aura. Neem gives out more oxygen than other trees. The neem tree is also connected with the Sun, in the story of Neembark 'The Sun in the Neem tree'.

Neem Industry in India
Neem is a mature and organized industry in India with a well-laid out system of collection, processing and marketing. In the last couple of years, products made out of Neem are gaining greater acceptance in certified organic farming. In the last 70 years, there has been considerable research upon the properties of neem carried in institutes ranging from the Indian Agricultural Research Institute and the Malaria Research Centre to the Tata Energy Research Institute and the Khadi and Village Industries Commission (KVIC). A number of neem-based commercial products, including pesticides, medicines and cosmetics, have come on the market in recent years, some of them produced in the small-scale sector under the banner of the KVIC, others by medium-sized laboratories.

Neem, still the holy tree for rural Indians
In Andhra Pradesh, south of central India, Neem in Telgu language is known as  ‘ Vepa ’ or the purifier of air. Mere presence of the Neem tree near human dwellings is believed to materially improve human health and even act as a prophylactic against malarial fever and even cholera. In Uttar Pradesh in northern India, village surrounded with Neem trees, were frequently cited as proverbially free form fever, when the neighbouring villages without Neem suffered severely (Mitra 1963). Belief in curative properties of Neem in some population in India is so strong that it defies explanation. In south India, people lay a patient suffering from smallpox, chickenpox, or even syphilis on a bed of Neem leaves and fanned with a Neem branch. The medicinal properties of neem help him to suffer less and regain his health sooner. The Khasi and jaintia tribes in northeastern India use Neem leaves for curing diarrhea and dysentery, while leaves and fruits are used in treating tuberculosis and heart diseases. Because of such diverse curative properties, Neem is appropriately known as “ The Village Pharmacy ” in rural India and has secured a place in the Indian Pharmacopoeia. The common preparations are the powdered bark, the fresh leaves, a decoction and tincture of powdered bark, and a poultice of Neem leaves. The bark is said to be astringent, tonic and anti-periodic, while the leaves are said to act as a stimulant application to indolent and ill-conditioned ulcers.

Neem in other countries
Neem’s reputation as a reliever of sickness has traveled to far off countries in tropical Africa where it was introduced a century ago and even Latin America, where it was introduced in the past decade. In Kenya and neighboring countries in eastern Africa, Neem in Kiswahili language is known as ‘ Mwarunaini ’ meaning the reliever of 40 humans disorders. In Niger in West Africa the most often usage of Neem oil also is for medicinal purpose.