1.Sanatan Dharma and the Science of Ritual and Mantra
Hindu ritual worship works with the forces of nature to bring a higher consciousness and energy into the world. Hindu rituals are part of a comprehensive spiritual science designed to connect us to higher planes of consciousness and creativity. Hindu rituals form probably the most sophisticated ritualistic approach in the world, allowing us to link up with the inner forces of nature in a systematic manner.Hindu pujas do this with special prayers and mantras, and offerings of subtle sensory essences like flowers, incense, ghee flames, special water or food and fragrant oils. This is designed to allow the Prana or the Spirit of the Deity to enter into the form for worship, whether it is a statue or a natural object, so that the powers of the higher planes and worlds can have a place to bless us here on Earth.
Hindu yajnas or fire rituals offer special substances into a specially consecrated sacred fire like special wood, resins, ghee, grains and seeds for the fire to transform into higher vibrations for the benefit of all. Hindu scriptures explain these rituals in great detail including special methods of performance and special times and places to do them. No one with an open mind can experience these rituals and not feel elevated.
Hindu rituals are designed to harmonize the human being with the world of nature and the higher levels of the universe. The Hindu worship of nature is part of a greater yogic science of accessing all the healing and transformative powers of the greater Conscious Universe of body, mind and spirit. Indeed traditional Yoga practices begin with such rituals.
The Vedas, the most ancient Hindu scriptures, pray for peace from the Earth, Atmosphere, Heaven, Mountains, Rivers, Sun, Moon and Stars, from the entire universe. They see peace as a universal reality, not the result of human activity, not just a truce between warring armies. They show us how to access that universal peace that transcends all boundaries and limited identities.
Vedic mantras are composed in special cosmic sounds that connect us to the cosmic mind and the Divine creative energies at work in the universe. Chanting such mantras is one of the most powerful things we can do not only to uplift ourselves but to uplift the planet. Vedic mantras are part of a sophisticated Yoga of sound, which can help us and our world on many levels.
|| Ecological Value of Hindu Rituals and Mantras ||
It is important that we bring Hindu rituals and mantras to all countries, particularly to their sites of natural beauty in order to bring the Divine powers back into the world. These rituals are part of a universal science that is helpful for everyone and is particularly crucial in this ecological era, where we are damaging the very fabric of life. We must purify and reenergize the sacred sites in nature, through rituals, mantra and meditation.
There are many such special sacred places on Earth. These are defined by their natural power more so than any human presence. We must learn to recognize these places and go to them to honor the cosmic being, opening up to them as centers of transformation to restore the natural order that we are violating.
Hinduism has a practical yogic ecology of linking us to the greater universe. If we bring Hindus practices into the modern world, we can not only heal the planet and heal ourselves; we can fulfill our highest goal as a species, the liberation of consciousness into the infinite.
Many indigenous cultures and the old pagan traditions of Europe have a similar understanding of all nature as sacred, and recognize the special sacred places in their environment. This is the basis of ancient sacred sites like Stonehenge and the rituals that went at such places. These traditions also need to be honored and their practices revived.
|| Need for Hindus to Restore their Ecological Awareness ||
Many modern Hindus have forgotten their traditional sacred approach to nature. This is particularly obvious in India where nature is often degraded and polluted. Under the compulsions caused by overpopulation, lack of education and the need to develop the economy, nature in India everywhere is suffering. Even Hindu temples are not being kept up with proper dignity and respect. In India, the government has taken over many temples and uses them to make money, giving little back to beautify the temple or even keep them clean
Outside of India, many Hindus have lost their ecological vision as well. They are used to the urban life and often don't move beyond the cities. It is important that Hindus reclaim the ecological vision inherent in their religion. This means bringing nature back into their lives, not only through rituals, mantras and meditation but pilgrimage to the sacred sites in nature like Kailas, Gangotri, Vaishnodevi and many others, not only in India but all over the world.
It is also important that western thinkers examine the Hindu view of the world and its profound philosophy of Vedanta which sees the unity of all beings in the Self. Vedanta can provide a spiritual and philosophical vision for a deeper ecological approach that we so desperately need to save our natural environment.
2.Indian philosophy and Aesthetics -Part – 1
Professor M (Mysooru) Hiriyanna (7th May, 1871- 1950) was one of the greatest Samskrit thinkers and Vedantic scholars of the 19th-20th centuries. An authority on Indian Philosophy (Bhaarateeya Darshanaaha), he was well versed in both the Sanskrit classics and English literature. His distinctive perception and insight into the philosophical spirit, and his concepts and doctrines of Indian Philosophy are recognized the world over.
A contemporary of Dr S RaadhaKrishnan, Prof Hiriyanna was known for his precision, scrupulousness and economy of expression. He was the pioneering philosopher who established the relationship between Philosophy and Aesthetics, at a time when the world believed that " though a nation of Philosophers, The idea of the beautiful in nature did not exist in the Hindu mind!"(The philosophy of the beautiful, by William Knight). With his incisive insight, he pointed to...
1) The core concept of the Upanishads, which was as relevant to Philosophy, as to Art & Aesthetics.
2) The central point of this view was that “whatever is one is manifested most clearly in the inner self of Man, than in the outer world".
3) This brought about a total revolution, as it led directly to the enunciation of THE ABSOLUTE KINSHIP OF NATURE & MAN.
This brings us to a few of his observations on:
1) His enquiry into the character of beauty in Nature, as well as Art
2) The advance made by the Indians into one bye-path of Philosophy, viz. AESTHETICS
:: To quote Prof Hiriyanna... ::
"The most noticeable feature of Indian Philosophy is the stress it lays upon the influence which Knowledge ought to have on life...None of the systems that developed in the course of centuries in India stopped short at the discovery of truth; but each followed it up by an inquiry, as to how the discovered truth could be best applied to the practical problems of life. THE ULTIMATE GOAL OF PHILOSOPHIC QUEST WAS NOT KNOWLEDGE (TATTVAJNAANA), SO MUCH, AS THE ACHIEVEMENT OF TRUE FREEDOM (MOKSHA).
There is a second aspect of Indian philosophy, to which it is necessary to draw attention before speaking of Indian Art. The earliest Philosophy of India had a supernatural basis. Although the objects of early Aryan worship, were in reality only powers of Nature, there were supposed to be, working behind them, Supernatural beings. With an ideal like this, man naturally looked upon the present life as merely a passage to another and a better one. He lived mainly for the coming world, disregarding, if not altogether discarding, the realities of life. ASCETICISM was the natural outcome of it.
In course of time, this ideal of practical life, also underwent a change, no less important than the change on the speculative side.....and it came to be believed that the highest ideal of Man could be attainable on this side of death, here and now. The full development of this view belongs to the period that followed the composition of the classical UPANISHADS, but it's source can be traced earlier in those UPANISHADIC PASSAGES which refer to JEEVANAMUKTI.... JEEVANAMUKTI, to speak from the purely philosophic standpoint, marks the HIGHEST CONCEPTION OF FREEDOM. It is ONE OF THE POINTS WHERE INDIAN PHILOSOPHY EMERGES CLEARLY FROM INDIAN RELIGION; for, the goal OF EXISTENCE ACCORDING TO THIS CONCEPTION IS NOT THE ATTAINMENT OF A HYPOTHETICAL BLISS HEREAFTER, but the finding of TRUE FREEDOM ON THIS BANK AND SHOAL OF TIME...
The aim of life was no longer conceived as something to be sought for BEYOND THIS WORLD, but to be REALISED HERE, and if one so WILLED, NOW. The NEW IDEAL was the achievement of A LIFE OF HARMONY, not through the extinguishment of, but by an EXPANSION OF INTERESTS.... Not through repressing NATURAL IMPULSES, but by PURIFYING AND REFINING THEM. It was the mode of living, characterized by PASSIONLESS PURITY AND AN EQUAL LOVE FOR ALL; such for instance is described in glowing terms more than once, in the BHAGAVADGITA.
In these two characteristic features of early Indian Philosophy, it seems to me, we have the main influences which moulded the THEORY OF ART as it is disclosed to us in SANSKRIT WORKS ON POETICS"
3.UGADI –THE HINDU NEW YEAR
Om! Gam! Ganapathaye! Namaha!
Om! Namo! Bhagavathe! Vasudevaya!
Om! Ham! Hanumathe! Sri Rama Doothaya Namaha!
Om! Namo! Bhagavathe! Vasudevaya!
Om! Ham! Hanumathe! Sri Rama Doothaya Namaha!
UGADI Significance:
Ugadi
is basically a Hindu festival signifying the time element of the
Universe which is celebrated as a new year day coinciding with the first
day of Chaitra Masa Sukla paksha Prathama Thithi as per the Hindu Lunar
Calendar called Chandramana. As per Chandramana the month is denoted by
the star on the full moon day. For example when the full moon day is in the star constellation of Chitta (Chitra) that month is referred to as Chaitra Masa whose beginning day is celebrated as Ugadi.
It is a festival mainly celebrated in the southern part of India and Maharashtra. In Andhra Pradesh and Karnataka it is celebrated as Ugadi while in Maharashtra it is called as Gudi Padwa. In all the three states it is celebrated as per Chandramana. In Tamil Nadu and Kerala it is celebrated as per Sowramana on the day when Sun enters the Mesha Raasi in the zodiac called as Mesha Sankranthi which generally falls in March-April every year which is referred to as Solar New Year.
Vasantha Ruthu (season) is the first among the seasons, Mesha Raasi is the first among the zodiac signs, Chaitra Masa is the first among the Maasa, Sukla Paksha is the first among the fortnights, Prathama (Paadyami) is the first thithi among the thithis. The day coinciding with the confluence of the above is celebrated as Ugadi. It is an occasion that also signifies the end of an era and also beginning of a new era. It also indicates the onset of spring season called Vasantha Ruthu first among the six seasons in a year(Vasantha, Greeshma, Varsha, Sharad, Hemantha, and Sisira).
The word Ugadi is derived from the word Yugaadi (Yuga + Aadi). Yuga means the period or era and Aadi means the beginning. Ugasya Aadi =Ugadi. Uga means star movement, the day when creation was started, the day on which Yuga has commenced. It is the beginning of an Era/Yuga called as Ugadi which specifically mentions the period in which currently we are living. Sakha calendar begins with the month of Chaitra Masa which falls generally during March/April every year that marks the beginning of the NewYear Ugadi.
Ugadi is said to be the day when Lord Brahma had commenced the creation called as Brahma Kalpa. Beginning of Kalpa is called Kalpaadi and beginning of Yuga is called Yugaadi. To commemorate the commencement of Creation,this day is celebrated as Ugadi. In simple terms it is said to be the day when Kali Yuga had begun. It is said that as per Valmiki Ramayana Lord Sri Rama had killed the demon Ravanasura on the day previous to Ugadi falling on the New Moon Day(Amavasya) of the last lunar Month Phalguna. To commemorate the victory and achievement next day is celebrated as a festival symbolizing the beginning of new period.
It is a festival mainly celebrated in the southern part of India and Maharashtra. In Andhra Pradesh and Karnataka it is celebrated as Ugadi while in Maharashtra it is called as Gudi Padwa. In all the three states it is celebrated as per Chandramana. In Tamil Nadu and Kerala it is celebrated as per Sowramana on the day when Sun enters the Mesha Raasi in the zodiac called as Mesha Sankranthi which generally falls in March-April every year which is referred to as Solar New Year.
Vasantha Ruthu (season) is the first among the seasons, Mesha Raasi is the first among the zodiac signs, Chaitra Masa is the first among the Maasa, Sukla Paksha is the first among the fortnights, Prathama (Paadyami) is the first thithi among the thithis. The day coinciding with the confluence of the above is celebrated as Ugadi. It is an occasion that also signifies the end of an era and also beginning of a new era. It also indicates the onset of spring season called Vasantha Ruthu first among the six seasons in a year(Vasantha, Greeshma, Varsha, Sharad, Hemantha, and Sisira).
The word Ugadi is derived from the word Yugaadi (Yuga + Aadi). Yuga means the period or era and Aadi means the beginning. Ugasya Aadi =Ugadi. Uga means star movement, the day when creation was started, the day on which Yuga has commenced. It is the beginning of an Era/Yuga called as Ugadi which specifically mentions the period in which currently we are living. Sakha calendar begins with the month of Chaitra Masa which falls generally during March/April every year that marks the beginning of the NewYear Ugadi.
Ugadi is said to be the day when Lord Brahma had commenced the creation called as Brahma Kalpa. Beginning of Kalpa is called Kalpaadi and beginning of Yuga is called Yugaadi. To commemorate the commencement of Creation,this day is celebrated as Ugadi. In simple terms it is said to be the day when Kali Yuga had begun. It is said that as per Valmiki Ramayana Lord Sri Rama had killed the demon Ravanasura on the day previous to Ugadi falling on the New Moon Day(Amavasya) of the last lunar Month Phalguna. To commemorate the victory and achievement next day is celebrated as a festival symbolizing the beginning of new period.
Ugadi–The Time Element
Ugadi
means time analysis. As said earlier Ugadi is treated as the
beginningof Creation by Lord Brahma and it also signifies the present
period in whichwe are living. Presently we are in the Era of Salivahana called SalivahanaSakha,
of the first leg of Kali Yuga (the 4th Era of 28thMaha Yuga) in the
7th Manvanthara called Vaivasvatha Manvanthara of the Kalpa called
SwethaVaraha Kalpa.As per Vedamana it is believed that the creation had
started approx 197crore years back. As per Yuga pramana life span
of Kali Yuga is 432,000years out of which 5111 years have past. As
per the Sakha calendar it is1932 years since the beginning of Salivahana
Sakha corresponding to theEnglish calendar
year 2010. Chandramana Calendar has sixty year cycleand each year Ugadi
is denoted by a specific name starting from Prabhavaand ending
with Akshaya. After completion of sixty years the calendar startsanew
with its first name again
TRADITIONS & CUSTOMS OF UGADI:
Thailabhyanganam
Thailabhyanganam
Lot of significance is given on this day to Head bath with Thil oil calledThailabhyanganam. It is believed that those who do not take head bath onthis day will go to hell.
Sun Worship
Ugadi is once again a Sun centric festival.
Sun is the soul of Kalapurusha (Lordof time). Without soul there is no existence of man, so also there is no timewithout Sun.
Sun
is said to be the seventh Manuvu in whose name thepresent Manvanthara
is being called as Vaivaswatha Manvanthara the periodin which we are
currently living. Lot of significance is given to Sun worshipduring this
Manvanthara. On this day Sun sets his journey towards East andwhen he enters Mesha Rasi (Aries) becomes very powerful. AstrologicallySun in Mesha Raasi is said to be in exalted position. Sun worship and SuryaArghya on this day is very sacred and auspicious.
Nimba Kusuma Bhakshana
Nimba
means Neem and Kusuma means flower. Tradition is that on this
day people eat in the morning after the bath a pickle (sauce) made with
a combination of six ingredients that gives six different tastes
(Shadruchi).The ingredients are Neem flowers, raw mango, jaggery, new
tamarind,dry/green chillies, and salt. In some places people use
sugar cane instead of jaggery and pepper instead of chillies. It is popularly called as UgadiPachhadi
in Telugu, Bevu-Bella in Kannada.It is a mixture of six different
tastes viz. bitter (neem), sweet (Jaggery),sour (tamarind) salty (salt),
hot/spicy (chillies/pepper), and tang (raw mango). The philosophy in eating this sauce with six tastes is to say that life is not a bed of roses it is a mixture of sadness, happiness, anger, fear,disgust, and surprise which has to be accepted together with equanimity. It is said that by eating this pickle on this day one gets courage to face obstacles in life
There is also a health message involved in eating this. Neem is good fordiabetes, skin diseases and acts as a blood purifier. It is called as Sarva roganivarini. Even today usage of neem leaves is prevalent in rural areaswhenever
any one is infected with small pox/chicken pox. Jaggery helps
inincreasing the hemoglobin content of blood that help in curing
irondeficiency, Tamarind helps in removing excess of kapha, vata, and
pitta, rawMango works in throat related problems and enhances the
appetite, Salt gives energy, Chillies removes kapha and vatha, pepper
helps in cold andworks in throat related problems.
Panchanga Sravanam
Panchangam
means an almanac that contains the astronomical/astrological daily
details mainly related to Thithi, Day (Vara), Nakshatra, Yoga and Karana
called as Pancha Anga (five limbs or five elements) that helps in
identifying various auspicious/inauspicious moments of electional
astrology.
Panchanga also indicates forecasts for eclipses, weather, monsoon, transit of planets, implications to individuals based on their birth stars, zodiac signs, rashi phala, and general trend with respect to economy, political scenario.The almanac Panchangam involves lot of mathematical and geometrical calculations based on side real system, understanding of astronomicalphenomena such as movements of heavenly bodies the Sun, Moon and otherplanets. Mainly Panchanga is based on Surya Siddhantha or Dhrugganitha.
These panchangas are published by various authors in various regional languages based on different philosophies prevailing in Hindu religion.On the day of Ugadi people traditionally gather to listen from the learned,the recitation of Panchangam for the forthcoming year and the general forecast. In the present days of Television Technology this type of gatherings have come down as people listen Panchanga Sravanam from alive telecast by various regional Television Channels.It is said and believed that by doing Panchanga Sravanam and praying the Navagraha at this moment on Ugadi day, auspicious results can be attained.
Panchanga also indicates forecasts for eclipses, weather, monsoon, transit of planets, implications to individuals based on their birth stars, zodiac signs, rashi phala, and general trend with respect to economy, political scenario.The almanac Panchangam involves lot of mathematical and geometrical calculations based on side real system, understanding of astronomicalphenomena such as movements of heavenly bodies the Sun, Moon and otherplanets. Mainly Panchanga is based on Surya Siddhantha or Dhrugganitha.
These panchangas are published by various authors in various regional languages based on different philosophies prevailing in Hindu religion.On the day of Ugadi people traditionally gather to listen from the learned,the recitation of Panchangam for the forthcoming year and the general forecast. In the present days of Television Technology this type of gatherings have come down as people listen Panchanga Sravanam from alive telecast by various regional Television Channels.It is said and believed that by doing Panchanga Sravanam and praying the Navagraha at this moment on Ugadi day, auspicious results can be attained.
Thithescha sriyamapnothi varaadayushya vardhanam |
Nakshathradharathe papam, yogadroganivaranam||
Karanathkarya siddhisthu panchangaphalamutthamam|
Kala Vithkarma Kruddhimaan Devathanugraham Labheth||
||Prapeyam SarvaSamanya Bhoothebhya: prathipaditha
PradanathPitharasarve Thrupyanthucha Pithamaha
Anivaarya Mithodeyam Jalammaasa Chathustayam||
Udaka means water, Kumbha means pot. Giving charity of water stored in a pot made up of Copper, Silver, or at least earthen pot (made up of mud) covered with a new cloth to a Brahmin during this period is said to be very sacred that gives multifold results.
|Yesha DharmaGhato Dhattoh Brahma Vishnu Sivathmaka
Asya Pradhanathsakalam mamasanthu manoratha||
Meaning: this water pot called Dharma Ghata signifies the trinal lords(Brahma, Vishnu and Siva) bring unto me fulfillment of all desires.
Lord Sri Krishna said that ||Masaanaam Margasirshoham, RuthunaamKusumaakara||
meaning: the month Margasira is the most sacred among the months and Vasantha (Kusuma) or spring season is the most sacred among the seasons.
Gudi Padwa:
Ugadi is celebrated as Gudi Padwa in Maharashtra state. Gudi means Dwajam and Padwa means the first day of the New Year. It is customary among the Maharastrian families to erect on this day in front of the house a bamboo stick topped with upturned silver/copper pot decorated with flowers, coloured silk cloth and coconuts. It is worshiped as Brahma Dwajam/IndraDwajam indicating invitation to all the deities to the house on this day. It also symbolizes welcoming the New Year with victory or achievement, joy and happiness. On this day people also eat a mixture of neem leaves,tamarind, jaggery, gram pulse.
In Tamil Nadu Ugadi is celebrated as Puthandu (Varusha Pirappuv) festival and in Kerala it is celebrated as Vishu festival. It is celebrated as a New Years day even in Punjab, Assam, West Bengal, Orissa states. In Punjab it is called as Baisakhi. In Andhra Pradesh and Karnataka it is also marked by literary discussion, poetry recitations, honouring and recognition of authors of literary and poetic works, cultural programs, Kavi Sammelana etc. In the evening people gather together and exchange greetings.
In some of the regions especially in Andhra Pradesh there is a myth that
! Sarvejanaah Sukhinobhavanthu !
To change something we must alter the energy which creates it. This fact is true in the practice of Yoga. To bring about positive changes in body and mind we must understand the energy through which they work. This is called Prana in Sanskrit, meaning primary energy. It is sometimes translated as breath or vital force, though it is more than these.
While the subject of Prana is common in Yogic thought and while different forms of Prana may be introduced, the subject of Prana and its different subtypes is seldom examined in depth. For this reason the entire science of Prana, which is vast and profound, is rarely understood. In this article we will look into this vast subject, that we might be awakened to the great expanse of Prana in all of its manifestations.
There is an old Vedic story about Prana that we find in various Upanishads. The five main faculties of our nature - the mind, breath (prana), speech, ear and eye - were arguing with each other as to which one of them was the best and most important. This reflects the ordinary human state in which our faculties are not integrated but fight with each other, competing for their rule over our attention. To resolve this dispute they decided that each would leave the body and see whose absence was most missed.
First speech left the body but the body continued though mute. Next the eye left but the body continued though blind. Next the ear left but the body continued though deaf. Mind left but the body continued though unconscious. Finally the Prana began to leave and the body began to die and all the other faculties began to lose their energy. So all they all rushed to Prana and told it to stay, lauding its supremacy. Clearly Prana won the argument. Prana gives energy to all our faculties, without which they cannot function. Without honoring Prana first there is nothing else we can do and no energy with which to do anything. The moral of this story is that to control our faculties the key is the control of Prana.
Prana has many levels of meaning from the breath to the energy of consciousness itself. Prana is not only the basic life-force, it is the master form of all energy working on the level of mind, life and body. Indeed the entire universe is a manifestation of Prana, which is the original creative power. Even Kundalini Shakti, the serpent power or inner power that transforms consciousness, develops from the awakened Prana.
On a cosmic level there are two basic aspects of Prana. The first is the unmanifest aspect of Prana, which is the energy of Pure Consciousness that transcends all creation. The second or manifest Prana is the force of creation itself. Prana arises from the quality (guna) of rajas, the active force of Nature (Prakriti). Nature herself consists of three gunas: sattva or harmony, which gives rise to the mind, rajas or movement, which gives rise to the prana, and tamas or inertia that gives rise to the body.
Indeed it could be argued that Prakriti or Nature is primarily Prana or rajas. Nature is an active energy or Shakti. According to the pull or attraction of the higher Self or pure consciousness (Purusha) this energy becomes sattvic. By the inertia of ignorance this energy becomes tamasic.
However even the Purusha or higher Self can be said to be unmanifest Prana because it is a form of energy of consciousness (Devatma Shakti or Citi Shakti). From the unmanifest Prana of Pure Awareness comes the manifest Prana of creation, through which the entire universe comes into being.
Relative to our physical existence, Prana or vital energy is a modification of the air element, primarily the oxygen we breathe that allows us to live. Yet as air originates in ether or space, Prana arises in space and remains closely connected to it. Wherever we create space there energy or Prana must arise automatically.
The element of air relates to the sense of touch in the Yogic system. Air on a subtle level is touch. Through touch we feel alive and can transmit our life-force to others. Yet as air arises in space, so does touch arises from sound, which is the sense quality that corresponds to the element of ether. Through sound we awaken and feel our broader connections with life as a whole. On a subtle level Prana arises from the touch and sound qualities that are inherent in consciousness. In fact Prana has its own sheath or body.
:: The human being consists of five koshas or sheaths ::
1. Annamaya kosha - food - physical - the five elements
2. Pranamaya kosha - breath - vital - the five pranas
3. Manomaya kosha - impressions - outer mind - the five kinds of sensory impressions
4. Vijnanamaya kosha - ideas - intelligence - directed mental activity
5. Anandamaya kosha - experiences - deeper mind - memory, subliminal and superconscious mind
:: Pranamaya Kosha ::
The Pranamaya Kosha is the sphere of our vital life energies. This sheath mediates between the body on one side and the three sheaths of the mind (outer mind, intelligence and inner mind) on the other and has an action on both levels. It meditates between the five gross elements and the five sensory impressions.
The best English term for the Pranamaya kosha is probably the "vital sheath" or "vital body," to use a term from Sri Aurobindo's Integral Yoga. Pranamaya kosha consists of our vital urges of survival, reproduction, movement and self-expression, being mainly connected to the five motor organs (excretory, urino-genital, feet, hands, and vocal organ).
Most of us are dominated by the vital body and its deep-seated urges that are necessary for us to remain alive. It is also the home of the vital or subconscious ego which holds the various fears, desires and attachments which afflict us. We most of our spend our time in life seeking enjoyment through the vital in the form of sensory enjoyment and acquisition of material objects.
A person with a strong vital nature becomes prominent in life and is able to impress their personality upon the world. Those with a weak vital lack the power to accomplish much of anything and have little effect upon life, usually remaining in a subordinate position.
Generally people with strong and egoistic vitals run the world, while those with weak vitals follow them. Such a strong egoistic vital is one of the greatest obstacles to the spiritual path.
A strong vital or Pranamaya kosha, however, is important for the spiritual path as well, but this is very different than the egoistic or desire oriented vital. It derives its strength not from our personal power but from surrender to the Divine and its great energy. Without a strong spiritual vital we lack the power to do our practices and not fall under worldly influences. In Hindu mythology this higher Prana is symbolized by the monkey God Hanuman, the son of the Wind, who surrendered to the Divine in the form of Sita-Rama, can become as large or small as he wishes, can overcome all enemies and obstacles, and accomplish the miraculous. Such a spiritual vital has energy, curiosity and enthusiasm in life along with a control of the senses and vital urges, with their subordination to a higher will and aspiration
:: The Five Pranas ::
Pranamaya kosha is composed of the five Pranas. The one primary Prana divides into five types according to its movement and direction. This is an important subject in Ayurvedic medicine as well as Yogic thought.
Prana:
Prana, literally the "forward moving air," moves inward and governs reception of all types from the eating of food, drinking of water, and inhalation of air, to the reception of sensory impressions and mental experiences. It is propulsive in nature, setting things in motion and guiding them. It provides the basic energy that drives us in life.
Apana:
Apana, literally the "air that moves away," moves downward and outward and governs all forms of elimination and reproduction (which also has a downward movement). It governs the elimination of the stool and the urine, the expelling of semen, menstrual fluid and the fetus, and the elimination of carbon dioxide through the breath. On a deeper level it rules the elimination of negative sensory, emotional and mental experiences. It is the basis of our immune function on all levels.
Udana:
Udana, literally the "upward moving air," moves upward and qualitative or transformative movements of the life-energy. It governs growth of the body, the ability to stand, speech, effort, enthusiasm and will. It is our main positive energy in life through which we can develop our different bodies and evolve in consciousness.
Samana:
Samana, literally the "balancing air," moves from the periphery to the center, through a churning and discerning action. It aids in digestion on all levels. It works in the gastrointestinal tract to digest food, in the lungs to digest air or absorb oxygen, and in the mind to homogenize and digest experiences, whether sensory, emotional or mental.
Vyana:
Vyana, literally the "outward moving air," moves from the center to the periphery. It governs circulation on all levels. It moves the food, water and oxygen throughout the body, and keeps our emotions and thoughts circulating in the mind, imparting movement and providing strength. In doing so it assists all the other Pranas in their work.
The five Pranas are energies and processes that occur on several levels. However we can localize them in a few key ways. Prana Vayu governs the movement of energy from the head down to the navel, which is the Pranic center in the physical body. Apana Vayu governs the movement of energy from the navel down to the root chakra.
Samana Vayu governs the movement of energy from the entire body back to the navel. Vyana Vayu governs the movement of energy out from the navel throughout the entire body. Udana governs the movement of energy from the navel up to the head.
As a simple summary we could say that Prana governs the intake of substances. Samana governs their digestion. Vyana governs the circulation of nutrients. Udana governs the release of positive energy. Apana governs the elimination of waste-materials.
This is much like the working of a machine. Prana brings in the fuel, Samana converts this fuel to energy, Vyana circulates the energy to the various work sites. Apana releases the waste materials or by products of the conversion process. Udana governs the positive energy created in the process and determines the work that the machine is able to do.
The key to health and well-being is to keep our Pranas in harmony. When one Prana becomes imbalanced, the others tend to become imbalanced as well because they are all linked together. Generally Prana and Udana work opposite to Apana as the forces of energization versus those of elimination. Similarly Vyana and Samana are opposites as expansion and contraction.
:: How Prana Creates The Physical Body ::
Without Prana the physical body is no more than a lump of clay. Prana sculpts this gelatinous mass into various limbs and organs. It does this by creating various channels or Nadis, through which it can operate and energize gross matter into various tissues and organs.
Prana Vayu creates the openings and channels in the head and brain down to the heart. There are seven openings in the head, the two eyes, two ears, two nostrils and mouth. These are called the seven Pranas or seven Rishis in Vedic thought. Udana assists Prana in creating the openings in the upper part of the body, particularly those of the mouth and vocal organs. The mouth, after all, is the main opening in the head and in the entire body. It could be said that the entire physical body is an extension of the mouth, which is the main organ of physical activity, eating and self-expression.
Apana Vayu creates the openings in the lower part of the body, those of the urino-genital and excretory systems. Samana Vayu creates the openings in the middle part of the body, those of the digestive system, centered in the navel. It opens out the channels of the intestines and the organs, like the liver and pancreas, which secrete into it. Vyana Vayu creates the channels going to the peripheral parts of the body, the arms and legs. It creates the veins and arteries and also the muscles, sinews, joints and bones.
In summary, Samana Vayu creates the trunk of the body (which is dominated by the gastro-intestinal tract), while Vyana Vayu creates the limbs. Prana and Udana create the upper openings or bodily orifices, while Apana creates those below.
Prana however exists not just on a physical level. The navel is the main vital center for the physical body. The heart is the main center for the Pranamaya Kosha. The head is the main center for Manomaya kosha.
:: Prana and the Breath ::
Breathing is the main form of Pranic activity in the body. Prana governs inhalation. Samana governs absorption of oxygen that occurs mainly during retention of the breath. Vyana governs its circulation. Apana governs exhalation and the release of carbon dioxide. Udana governs exhalation and the release of positive energy through the breath, including speech that occurs via the outgoing breath.
:: Prana and the Mind ::
The mind also has its energy and Prana. This derives from food, breath and impressions externally. Prana governs the intake of sensory impressions. Samana governs mental digestion. Vyana governs mental circulation. Apana governs the elimination of toxic ideas and negative emotions. Udana governs positive mental energy, strength and enthusiasm.
On a psychological level, Prana governs our receptivity to positive sources of nourishment, feeling and knowledge through the mind and senses. When deranged it causes wrong desire and insatiable craving. We become misguided, misdirected and generally out of balance.
Apana on a psychological level governs our ability to eliminate negative thoughts and emotions. When deranged it causes depression and we get clogged up with undigested experience that weighs us down in life, making us fearful, suppressed and weak.
Samana Vayu gives us nourishment, contentment and balance in the mind. When deranged it brings about attachment and greed. We cling to things and become possessive in our behavior.
Vyana Vayu gives us free movement and independence in the mind. When deranged it causes isolation, hatred, and alienation. We are unable to unite with others or remain connected in what we do.
Udana gives us joy and enthusiasm and helps awaken our higher spiritual and creative potentials. When deranged it causes pride and arrogance. We become ungrounded, trying to go to high and lose track of our roots.
:: Spiritual Aspects of the Pranas ::
The Pranas have many special actions in Yogic practices. On a spiritual level, Samana Vayu governs the space within the heart (antar hridyakasha) in which the true Self, the Atman dwells as a fire with seven flames, governs the central internal space or antariksha.
Samana regulates Agni with fuel, which must burn evenly. Without the peace and balance of Samana we cannot return to the core of our being or concentrate the mind.
Vyana governs the movement of Prana through the Nadis, keeping them open, clear, clean and even in their functioning. Apana protects us from negative astral influences and false teachers. Prana itself gives us the proper aspiration for our spiritual development.
Udana governs our growth in consciousness and takes the mind into the state of sleep and into the after death realms. Udana also governs the movement up the shushumna.
The mind moves with Udana Vayu. This takes us to the states of dream and deep sleep. After death it leads the soul to the astral and causal planes. Udana is often the most important Prana for spiritual growth.
As we practice Yoga the subtle aspects of these Pranas begin to awaken. This may cause various unusual movements of energy in body and mind, including the occurrence of various spontaneous movements or kriyas. We may feel new expanses of energy (subtle Vyana), great peace (subtle Samana), a sense of lightness or levitation (subtle Udana), deep groundedness and stability (subtle Apana), or just heightened vitality and sensitivity (subtle Prana).
:: Working On Prana ::
Proper nutrition brings about the increase of Prana on a physical level. This also requires proper elimination. In Ayurvedic thought the Prana from the food is absorbed in the large intestine, particularly in the upper two-thirds of this organ, which is not simply an organ of elimination. For this reason Apana Vayu is the most important Prana for physical health.
The Vedas say that mortals eat food with Apana, while the Gods eat food with Prana. The mortals are the physical tissues. The immortals are the senses. These take in food via Prana itself. Right food sustains Apana. Right impressions support Prana. For this not only outer factors like contact with nature, but also practices like rituals and visualizations are important, as well as sensory therapies involving color, sounds or aromas.
:: Pranayama ::
The main method for working on Prana is Pranayama or Yogic breathing exercises. Yoga emphasizes purification of the body (deha suddhi) and purification of the mind (citta suddhi) as the means to Self-realization. For this reason Yoga emphasizes a vegetarian diet rich in Prana or foods full of the life-force and a mind rooted in ethical values like truthfulness and non-violence. An impure, toxic or disturbed body and mind cannot realize the higher Self. However the key to purifying body and mind is prana. For this purpose the main method is purification of the nadis or channels through which Prana flows (Nadi-sodhana).
While all Pranayama aids in this regard, the most important is alternate nostril breathing, which aids in the balance of the right and left Prana currents. According to the Yogic system the body and all of its channels follow a right or left predominance. The right side of the body is masculine or solar in nature. The left side is feminine or lunar in nature. The left or the lunar nadi, is Kapha or water predominant, and increases energy on the left side of the body. It aids in such activities as rest, sleep, relaxation. The right or solar nadi is Pitta or fire predominant and increases energy on the right side. It aids in such activities as digestion, work, and concentration.
Regular alternate nostril breathing is the most important method for keeping our Pranas or energies in balance. Another method is uniting Prana and Apana. Apana, which is aligned with the force of gravity, usually moves downward resulting not only in disease and death but in the downward movement of consciousness. Prana, on the other hand, tends to disperse upward through the mind and senses, as it is our opening to the energies above.
Yogic practices require bringing Apana up. Prana must be brought down to unite with Apana. This helps unite and balance all the Pranas. In doing so the inner fire or Kundalini gets enkindled in the region of the navel. Mula Bandha is an important practice in this regard.
:: Mantra and Meditation ::
Breathing practices work with Pranamaya Kosha. However the Pranas or energies in the mind can be dealt with directly as well. Color and sound (music) are important ways to direct energy in the mind. The best technique is mantra, particularly single syllable or bija mantras like OM, which create vibrations (nada) that can help direct energy into the subconscious.
Meditation itself, creating space in the mind, serves to create more Prana in the mind. When the mind is brought to a silent and receptive condition, like the expanse of the sky, a new energy comes into being within it that brings about great transformations.
Indeed all the paths of Yoga are based upon Prana. Bhakti Yoga or the Yoga of Devotion brings about Pranic transformation by uniting us with the Divine Will and Divine Prana. All Karma Yoga or service is based upon alignment with the Divine Will as well. This also gives us more Prana, not only to act outwardly but for inner development.
Classical Yoga or Raja Yoga is based upon the control of mental activities (Citta-vrittis). The vibration of the mind (Citta-spanda) follows the vibration of Prana (Prana-spanda). Therefore Pranayama helps control the mind. It also helps control the senses (Pratyahara) because it withdraws our awareness inward from the senses. Hatha Yoga itself is mainly concerned with Prana and even Asana occurs as an expression of Prana. Many great Yogis did not learn Asana through mechanical practice but were taught Asana by the power of their awakened Prana.
Even Jnana Yoga or the Yoga of Knowledge depends upon a strong will and concentration. Without a well-developed Udana Vayu it cannot succeed. In the Yoga of Knowledge the Prana of inquiry must be created, which is to inquire into our true nature not merely mentally but in all of our daily activities. This requires that inquiry occurs through Prana and not simply through the outer mind.
Indeed as the Vedas say we are all under the control of Prana. Prana is said to be the Sun that imparts life and light to all and dwells within the heart as the Self of all creatures. Prana in us makes us live and allows us to act. It is not the puny little ego, ascribing Prana's effects to its own power, that really does anything. We must learn to be open to and welcome this greater force of Prana and seek to bring it into our life and action. This is one of the great secrets of Yoga.
During the childhood of the Acharya, his father consulted an astrologer who, upon studying the boy's horoscope, is said to have been so stunned that he prostrated himself before the boy exclaiming that "One day the whole world will fall at his feet".In 1906, the 66th Acharya of Sri kanchi kamakoti peetam performed the annual Chaturmasyam (a forty-day annual ritual performed by Hindu ascetics while remaining in one place), in a village near Tindivanam in Tamil Nadu. This was Swaminathan’s first exposure to the Math and its Acharya. Later, Swaminathan accompanied his father whenever he visited the Math where the Acharya was deeply impressed by the young boy.
The following is narrated by swaami himself at a later date:
In the first week of February 1907, the Kanchi Kamakoti Math had informed Subramanya Sastrigal that Swaminathan's first cousin (son of his mother's sister) was to be installed as the 67th Peetathipathi. The presiding Acharya was then suffering from smallpox and had the premonition that he might not live long. He had, therefore, administered upadesa to his disciple Lakshminathan before he died. Sastrigal being away in Trichi on duty arranged for the departure of Swaminathan with his mother to Kanchipuram. The boy and his mother started for Kalavai (where Lakshminathan was camping) to console his aunt who, while also being a widow, had just given up her only son to be an ascetic. They traveled by train to Kanchipuram and halted at the Sankara Math. By then, Lakshminathan had fallen ill:
I had a bath at the Kumara Koshta Tirtha. A carriage of the Math had come there from Kalavai with the people to buy articles for the Maha Puja on the tenth day of the passing of the previous 66th Acharya. One of them, a hereditary maistry (mason) of the Math, asked me to accompany him. A separate cart was engaged for the rest of the family to follow me. During the journey the maistry hinted to me that I might not return home and that the rest of my life might be spent in the Math itself. At first I thought that my elder cousin having become the Head of the Math, it was his wish that I should live with him. But the maistry gradually clarified matters as the cart rolled on. The acharya had fever which developed into delirium and that was why I was being separated from the family to be taken to Kalavai... I was stunned by this unexpected turn of events. I lay in a kneeling posture in the cart, shocked as I was, repeating "Rama... Rama," the only prayer I knew. My mother and other children came some time later only to find that instead of her mission of consoling her sister, she herself was placed in the state of having to be consoled
The 67th Acharya also died, after reigning for a brief seven days as the head of the Math. Swaminathan was immediately installed as the 68th head of the Kanchi Kamakoti Peetam on February 13, 1907, the second day of the Tamil month of Masi, Prabhava year. He was given Sanyasa Asramam at the early age of 13 and was named Chandrasekharendra Saraswati. On May 9, 1907 his "Pattabishekam" as the 68th Peetathipathi of Kanchi Kamakoti Peetam was performed at the Kumbakonam Math. Devotees including Shivaji Maharaja of Tanjore government officials and pundits participated in the event.
Even though there was not enough property in the mutt to be administered, the court considering the benefit of the mutt, ordered the mutt to be administered under the “Guardian and Wards Act”. Sri C.H.Venkataramana Iyer, an illustrious personality from Kolinjivadi (Colinjivadi) village near Coimbatore was appointed as guardian by the court. The administration of the mutt was under guardianship from 1911 to May,1915. On the day of Sankara Jayanthi in the year 1915, Swamigal took over the administration of the mutt on the completion of his 21 st year. The administration of the mutt was taken over in name, but the actual work was taken care of by an agent, one Sri Pasupathi Iyer. He was an able administrator who volunteered to do the job without compensation and hailed fromThirupathiripuliyur Sri Swamigal does not sign any document, instead Sri Mukham stamp is placed on documents.
Mahaswami had vedic studies at Kumbakonam Mutt oppostie the mahamaham tank. In 1915, Sri Anantharama Srouthigal was his prathama adhyayana tutor. As a little girl, his granddaughter Nagam used to carry milk in a pot to the pontiff next door. She said the acharya was sharp in memory and divinely blessed with prediction. Avidly she recalled how the acharya directed her father Narayana Iyer (S/o Anantharama Srouthigal) to vacate the place and go to his house next door. Narayana came home and died within minutes. Thus was his spiritual darshan. When her family visited the Kanchi Mutt in 1991, the aged acharya blessed the family members and enquired if they were Nagam's children. It is understood that the house was later donated to Mutt by the family.
Maha Periyavaal spent several years in the study of the scriptures and dharma shastras and acquainted himself with his role as the Head of the Math. He soon gained the reverence and respect of the devotees and people around him. To millions of devotees he was simply "Periyavar"—the revered one or Maha-Periyavar or Periya-Periyavar. "Periyavar" in tamil means a great person, and conveys endearment, reverence, and devotion. "Mahaswami" and "Paramacharya" are his other well-known appellations.[
Maha Periyavaal was the head of the Mutt for eighty-seven years. During this period, the Sri Kanchi Kamakoti Peetam acquired new strength as an institution that propagated Sankaara”s teachings. The devotion, fervour, and intensity with which the Paramacharya practiced what Śankara had taught are considered to be unparalleled by his devotees.Throughout his life, the focus of his concern and activities was rejuvenating veda adhyayana , the Dharma sastras , and the age-old tradition, which had suffered decline. "Veda rakshanam " was his very life breath, and he referred to this in most of his talks.
Providing support through Veda Patashalas (schools teaching Vedic lore) through the Veda Rakshana Nidhi which he founded and honouring Vedic scholars, he reinvigorated Vedic studies in India. He organised regular sadhas ('conferences') which included discussions on arts and culture—these led to a renewed interest in Vedic religion, Dharma sasthras, and the sanskrit languaege. His long tenure as Pitadhipathi is considered by many to have been the Golden Era of the Kanchi Kamakoti Peetham He attained Mukti (died) on January 8, 1994 at the age of 100 and was succeeded by Jayendra saraaswti Swamigal.
Though Paramacharya did not get directly into politics, he was interested in the happenings. At Nellichery in Palakkad (Present Day Kerala), Rajaji and Mahatma Gandhi met the Acharya in a cow shed. It was a practice in the mutt to wear silk clothes. But Acharya was the first one to do away with them and shifted to Khadi robes at Rameshwaram. He requested his devotees to do away with foreign/ non natural clothes some time earlier at Trichy. The day India became free, he gave the Maitreem bhajata song, which was later to be sung at the UN by M S Subbulakshmi. He gave a speech on the significance of the flag and the Dharma chakra in it on that day.
Periyava's charm invited the rich and the poor, the old and the young alike to be his devotees. Some of his famous devotees include, their highness the King and Queen of Nepal , the Mother of Greece, the Dalai lama , M.S. subbalakshmi , Siubramanya swami , Indira Gandhi R. Venkatraman and Atal Bihari Vajpayee among others. To the Acharya, the VIPs and the common man were one and the same. There were thousands of personal experiences to lakhs of his devotees, who still revere him, and pray to him as a messenger of the Supreme or an ultimate Guru.
The Paramacharya leads a very simple life like wearing homespun Khadi only. He believes that poor womenfolk spinning yarn of their own at their leisure hours could earn a fair and decent living conducive to Dharmic way of life. He will never stay in cognito within the four walls of a room. He will never sweat as he never takes salt. He will stand on single tow in kukkutasana posture and converse with the people nearby for hours on end. He is a master of all Yoga asanas. He has completely discarded salt, tamarind and chilies in any form the date of His ascension to the Peetham. His food consists of morsel of fried paddy with some fruits mixed (if they are available) and milk at times and He will quietly avoid any food if he happened to see unworthy and sinful people and observe complete fast for the whole of that day. At night He will never take food.
I have found Him living for a month in Calcutta only on Vilva-fruit which will be very sour and most untasteful but medically recommended. He himself observes strictly the Dharna with 'kamandalu'(wooden water pot), a danda (holy-stick) and kashaya-vastra(ochre cloth). His austere celibacy is well-known and he prohibits any womenfolk to see him in private. He won't relish by himself music or fine-arts unless it be as dedication to God Sri Chandramouleeswara or other deities. He won't lay aside 'danda' at any cost unless it be for bath or wash. He will sleep with the 'danda' in his grab. His sleeping time will be very short and however late it be his going to sleep, he wakes up by 4 a.m. always and will be ready for a full time Japa.
He is very proficient in the Vedas and especially in the Rig Veda(Mutt's Veda). He has mastered all the Sastras in Vedantha (Advaita Philosophy) to the end of 'Siddhi Brahmanandeeyam', Tarka, Sahitya, Dharma-sastras, Puranas and itihasas. He is a keen student of English, French, Telugu, Canarese, Latin Literatures besides possessing a masterly knowledge of sacred Tamil literature like Tirukkural, Kamba Ramayanam, Sekkizhar's works and twelve Thiruppavai-Thiruvembavai conferences and also the originator of the singing of Kolaru-Pathigam on Navagraphas by Thirugnana Sambhandar. He organised all India Cultural Programs on Agamas, Bharta Kala, Silpa.
His Mudradhikari Scheme is one of the social programs for keeping the temples clean, lighting the lamps with oil and congregation of people on Ekadasi days to prey to God and read Puranic stories. He wants the people of Two or three villages gather once a year and dig tanks of one region or other and take the temple cars around the places in festivals. He is very particular in helping the downtrodden, lone and sick people who are in their deathbed by uttering the name of Sri Rama into their ears, a spoon of Ganges water and Thulasi leaf for them to take in and undertake the cremation of the bodies with due rites. He called for Vedic Sammelans on all-India basis gathering all the Vedic scholars. He has arranged to provide pension for the learned scholars and introduced the scheme of remuneration to Vedic student. Veda-bhashaya (commentary on the Vedas) and Prayoga (conduct of religious rites), study of Dharma-sastras are dear to his heart. He has published Advaita philosophy as found in all literatures and languages. He knows epigraphy and has done some astute and deep researches in that area.
Nakshathradharathe papam, yogadroganivaranam||
Karanathkarya siddhisthu panchangaphalamutthamam|
Kala Vithkarma Kruddhimaan Devathanugraham Labheth||
Meaning:
Thithi
gives wealth, Vara enhances the longevity, Nakshatraremoves the sins,
Yoga cures the diseases, and Karana gives success in deeds. One who does the karma by knowing the above will have Divine blessings. That is why every day during Sandhya vandana (daily prayer)one is required to do Sankalpa where in, all the above five elements are recited.
Panchanga Sravana on the day of Ugadi is very auspicious. It is said that it will give the result (phala) of taking bath in sacred river Ganges, blessings of Navagraha. Sun gives courage and glory, Moon gives status, Mars gives auspiciousness, Mercury gives intelligence, Jupiter gives knowledge, Venus gives comfort and happiness, Saturn removes sorrow and obstacles, Rahu gives popularity, and Kethu gives significance.
Panchanga Sravana on the day of Ugadi is very auspicious. It is said that it will give the result (phala) of taking bath in sacred river Ganges, blessings of Navagraha. Sun gives courage and glory, Moon gives status, Mars gives auspiciousness, Mercury gives intelligence, Jupiter gives knowledge, Venus gives comfort and happiness, Saturn removes sorrow and obstacles, Rahu gives popularity, and Kethu gives significance.
Prapadanam
(chalivendram). Donating water starting from this day for 4 months
(summer months) is said to be very auspicious and sacred.
||Prapeyam SarvaSamanya Bhoothebhya: prathipaditha
PradanathPitharasarve Thrupyanthucha Pithamaha
Anivaarya Mithodeyam Jalammaasa Chathustayam||
We
would have observed in many towns voluntary organizations erecting
the spots called Chalivendram where passersby are served with water
stored in earthen pots covered with cloth during summer months. It is said that by doing this activity all the fore fathers gets pleased.
Udakakumbha daana
Udaka means water, Kumbha means pot. Giving charity of water stored in a pot made up of Copper, Silver, or at least earthen pot (made up of mud) covered with a new cloth to a Brahmin during this period is said to be very sacred that gives multifold results.
|Yesha DharmaGhato Dhattoh Brahma Vishnu Sivathmaka
Asya Pradhanathsakalam mamasanthu manoratha||
Meaning: this water pot called Dharma Ghata signifies the trinal lords(Brahma, Vishnu and Siva) bring unto me fulfillment of all desires.
Vasantha Navarathri:
Lord Sri Krishna said that ||Masaanaam Margasirshoham, RuthunaamKusumaakara||
meaning: the month Margasira is the most sacred among the months and Vasantha (Kusuma) or spring season is the most sacred among the seasons.
Like
we celebrate nine day festival during Dussera season, similarly a
nine day spring festival is celebrated beginning with Ugadi (Chaitra
SuklaPaadyami) and ending with Sri Rama Navami. During these nine days Goddess Devi/Durga is worshipped. In some places it is celebrated as Rama Navarathri worshiping Lord Sri Rama during these nine days. People also perform parayana of sacred books during the nine days like Ramayana,Sundarakanda, and Devi Bhagavatham.
Gudi Padwa:
Ugadi is celebrated as Gudi Padwa in Maharashtra state. Gudi means Dwajam and Padwa means the first day of the New Year. It is customary among the Maharastrian families to erect on this day in front of the house a bamboo stick topped with upturned silver/copper pot decorated with flowers, coloured silk cloth and coconuts. It is worshiped as Brahma Dwajam/IndraDwajam indicating invitation to all the deities to the house on this day. It also symbolizes welcoming the New Year with victory or achievement, joy and happiness. On this day people also eat a mixture of neem leaves,tamarind, jaggery, gram pulse.
In Tamil Nadu Ugadi is celebrated as Puthandu (Varusha Pirappuv) festival and in Kerala it is celebrated as Vishu festival. It is celebrated as a New Years day even in Punjab, Assam, West Bengal, Orissa states. In Punjab it is called as Baisakhi. In Andhra Pradesh and Karnataka it is also marked by literary discussion, poetry recitations, honouring and recognition of authors of literary and poetic works, cultural programs, Kavi Sammelana etc. In the evening people gather together and exchange greetings.
In some of the regions especially in Andhra Pradesh there is a myth that
how one live on the day of Ugadi similar will be the way one live throughout the year.
More than the myth the philosophy is we reap what we so was the
old saying goes. You sow the good then you reap the good. A good thought/action
has a good result and an evil thought/action has a bad result.We are
the makers of our own fate. As per Karma Philosophy we sow seeds of
Karma for our future births through our thoughts and vision and plan
for our Karma (Agami Karma) in future births. To attain good results, the foundation we lay for our thought/action should be good from day one perhaps from the Ugadi Day.
! Sarvejanaah Sukhinobhavanthu !
Wishing you all a happy and prosperous New Year - Ugadi
4.Secrets of the Five Pranas
All that exists in the three heavens rests in the control of Prana. As a mother her children, oh Prana, protect us and give us splendor and wisdom.
-Prashna Upanishad II.13To change something we must alter the energy which creates it. This fact is true in the practice of Yoga. To bring about positive changes in body and mind we must understand the energy through which they work. This is called Prana in Sanskrit, meaning primary energy. It is sometimes translated as breath or vital force, though it is more than these.
While the subject of Prana is common in Yogic thought and while different forms of Prana may be introduced, the subject of Prana and its different subtypes is seldom examined in depth. For this reason the entire science of Prana, which is vast and profound, is rarely understood. In this article we will look into this vast subject, that we might be awakened to the great expanse of Prana in all of its manifestations.
There is an old Vedic story about Prana that we find in various Upanishads. The five main faculties of our nature - the mind, breath (prana), speech, ear and eye - were arguing with each other as to which one of them was the best and most important. This reflects the ordinary human state in which our faculties are not integrated but fight with each other, competing for their rule over our attention. To resolve this dispute they decided that each would leave the body and see whose absence was most missed.
First speech left the body but the body continued though mute. Next the eye left but the body continued though blind. Next the ear left but the body continued though deaf. Mind left but the body continued though unconscious. Finally the Prana began to leave and the body began to die and all the other faculties began to lose their energy. So all they all rushed to Prana and told it to stay, lauding its supremacy. Clearly Prana won the argument. Prana gives energy to all our faculties, without which they cannot function. Without honoring Prana first there is nothing else we can do and no energy with which to do anything. The moral of this story is that to control our faculties the key is the control of Prana.
Prana has many levels of meaning from the breath to the energy of consciousness itself. Prana is not only the basic life-force, it is the master form of all energy working on the level of mind, life and body. Indeed the entire universe is a manifestation of Prana, which is the original creative power. Even Kundalini Shakti, the serpent power or inner power that transforms consciousness, develops from the awakened Prana.
On a cosmic level there are two basic aspects of Prana. The first is the unmanifest aspect of Prana, which is the energy of Pure Consciousness that transcends all creation. The second or manifest Prana is the force of creation itself. Prana arises from the quality (guna) of rajas, the active force of Nature (Prakriti). Nature herself consists of three gunas: sattva or harmony, which gives rise to the mind, rajas or movement, which gives rise to the prana, and tamas or inertia that gives rise to the body.
Indeed it could be argued that Prakriti or Nature is primarily Prana or rajas. Nature is an active energy or Shakti. According to the pull or attraction of the higher Self or pure consciousness (Purusha) this energy becomes sattvic. By the inertia of ignorance this energy becomes tamasic.
However even the Purusha or higher Self can be said to be unmanifest Prana because it is a form of energy of consciousness (Devatma Shakti or Citi Shakti). From the unmanifest Prana of Pure Awareness comes the manifest Prana of creation, through which the entire universe comes into being.
Relative to our physical existence, Prana or vital energy is a modification of the air element, primarily the oxygen we breathe that allows us to live. Yet as air originates in ether or space, Prana arises in space and remains closely connected to it. Wherever we create space there energy or Prana must arise automatically.
The element of air relates to the sense of touch in the Yogic system. Air on a subtle level is touch. Through touch we feel alive and can transmit our life-force to others. Yet as air arises in space, so does touch arises from sound, which is the sense quality that corresponds to the element of ether. Through sound we awaken and feel our broader connections with life as a whole. On a subtle level Prana arises from the touch and sound qualities that are inherent in consciousness. In fact Prana has its own sheath or body.
:: The human being consists of five koshas or sheaths ::
1. Annamaya kosha - food - physical - the five elements
2. Pranamaya kosha - breath - vital - the five pranas
3. Manomaya kosha - impressions - outer mind - the five kinds of sensory impressions
4. Vijnanamaya kosha - ideas - intelligence - directed mental activity
5. Anandamaya kosha - experiences - deeper mind - memory, subliminal and superconscious mind
:: Pranamaya Kosha ::
The Pranamaya Kosha is the sphere of our vital life energies. This sheath mediates between the body on one side and the three sheaths of the mind (outer mind, intelligence and inner mind) on the other and has an action on both levels. It meditates between the five gross elements and the five sensory impressions.
The best English term for the Pranamaya kosha is probably the "vital sheath" or "vital body," to use a term from Sri Aurobindo's Integral Yoga. Pranamaya kosha consists of our vital urges of survival, reproduction, movement and self-expression, being mainly connected to the five motor organs (excretory, urino-genital, feet, hands, and vocal organ).
Most of us are dominated by the vital body and its deep-seated urges that are necessary for us to remain alive. It is also the home of the vital or subconscious ego which holds the various fears, desires and attachments which afflict us. We most of our spend our time in life seeking enjoyment through the vital in the form of sensory enjoyment and acquisition of material objects.
A person with a strong vital nature becomes prominent in life and is able to impress their personality upon the world. Those with a weak vital lack the power to accomplish much of anything and have little effect upon life, usually remaining in a subordinate position.
Generally people with strong and egoistic vitals run the world, while those with weak vitals follow them. Such a strong egoistic vital is one of the greatest obstacles to the spiritual path.
A strong vital or Pranamaya kosha, however, is important for the spiritual path as well, but this is very different than the egoistic or desire oriented vital. It derives its strength not from our personal power but from surrender to the Divine and its great energy. Without a strong spiritual vital we lack the power to do our practices and not fall under worldly influences. In Hindu mythology this higher Prana is symbolized by the monkey God Hanuman, the son of the Wind, who surrendered to the Divine in the form of Sita-Rama, can become as large or small as he wishes, can overcome all enemies and obstacles, and accomplish the miraculous. Such a spiritual vital has energy, curiosity and enthusiasm in life along with a control of the senses and vital urges, with their subordination to a higher will and aspiration
:: The Five Pranas ::
Pranamaya kosha is composed of the five Pranas. The one primary Prana divides into five types according to its movement and direction. This is an important subject in Ayurvedic medicine as well as Yogic thought.
Prana:
Prana, literally the "forward moving air," moves inward and governs reception of all types from the eating of food, drinking of water, and inhalation of air, to the reception of sensory impressions and mental experiences. It is propulsive in nature, setting things in motion and guiding them. It provides the basic energy that drives us in life.
Apana:
Apana, literally the "air that moves away," moves downward and outward and governs all forms of elimination and reproduction (which also has a downward movement). It governs the elimination of the stool and the urine, the expelling of semen, menstrual fluid and the fetus, and the elimination of carbon dioxide through the breath. On a deeper level it rules the elimination of negative sensory, emotional and mental experiences. It is the basis of our immune function on all levels.
Udana:
Udana, literally the "upward moving air," moves upward and qualitative or transformative movements of the life-energy. It governs growth of the body, the ability to stand, speech, effort, enthusiasm and will. It is our main positive energy in life through which we can develop our different bodies and evolve in consciousness.
Samana:
Samana, literally the "balancing air," moves from the periphery to the center, through a churning and discerning action. It aids in digestion on all levels. It works in the gastrointestinal tract to digest food, in the lungs to digest air or absorb oxygen, and in the mind to homogenize and digest experiences, whether sensory, emotional or mental.
Vyana:
Vyana, literally the "outward moving air," moves from the center to the periphery. It governs circulation on all levels. It moves the food, water and oxygen throughout the body, and keeps our emotions and thoughts circulating in the mind, imparting movement and providing strength. In doing so it assists all the other Pranas in their work.
The five Pranas are energies and processes that occur on several levels. However we can localize them in a few key ways. Prana Vayu governs the movement of energy from the head down to the navel, which is the Pranic center in the physical body. Apana Vayu governs the movement of energy from the navel down to the root chakra.
Samana Vayu governs the movement of energy from the entire body back to the navel. Vyana Vayu governs the movement of energy out from the navel throughout the entire body. Udana governs the movement of energy from the navel up to the head.
As a simple summary we could say that Prana governs the intake of substances. Samana governs their digestion. Vyana governs the circulation of nutrients. Udana governs the release of positive energy. Apana governs the elimination of waste-materials.
This is much like the working of a machine. Prana brings in the fuel, Samana converts this fuel to energy, Vyana circulates the energy to the various work sites. Apana releases the waste materials or by products of the conversion process. Udana governs the positive energy created in the process and determines the work that the machine is able to do.
The key to health and well-being is to keep our Pranas in harmony. When one Prana becomes imbalanced, the others tend to become imbalanced as well because they are all linked together. Generally Prana and Udana work opposite to Apana as the forces of energization versus those of elimination. Similarly Vyana and Samana are opposites as expansion and contraction.
:: How Prana Creates The Physical Body ::
Without Prana the physical body is no more than a lump of clay. Prana sculpts this gelatinous mass into various limbs and organs. It does this by creating various channels or Nadis, through which it can operate and energize gross matter into various tissues and organs.
Prana Vayu creates the openings and channels in the head and brain down to the heart. There are seven openings in the head, the two eyes, two ears, two nostrils and mouth. These are called the seven Pranas or seven Rishis in Vedic thought. Udana assists Prana in creating the openings in the upper part of the body, particularly those of the mouth and vocal organs. The mouth, after all, is the main opening in the head and in the entire body. It could be said that the entire physical body is an extension of the mouth, which is the main organ of physical activity, eating and self-expression.
Apana Vayu creates the openings in the lower part of the body, those of the urino-genital and excretory systems. Samana Vayu creates the openings in the middle part of the body, those of the digestive system, centered in the navel. It opens out the channels of the intestines and the organs, like the liver and pancreas, which secrete into it. Vyana Vayu creates the channels going to the peripheral parts of the body, the arms and legs. It creates the veins and arteries and also the muscles, sinews, joints and bones.
In summary, Samana Vayu creates the trunk of the body (which is dominated by the gastro-intestinal tract), while Vyana Vayu creates the limbs. Prana and Udana create the upper openings or bodily orifices, while Apana creates those below.
Prana however exists not just on a physical level. The navel is the main vital center for the physical body. The heart is the main center for the Pranamaya Kosha. The head is the main center for Manomaya kosha.
:: Prana and the Breath ::
Breathing is the main form of Pranic activity in the body. Prana governs inhalation. Samana governs absorption of oxygen that occurs mainly during retention of the breath. Vyana governs its circulation. Apana governs exhalation and the release of carbon dioxide. Udana governs exhalation and the release of positive energy through the breath, including speech that occurs via the outgoing breath.
:: Prana and the Mind ::
The mind also has its energy and Prana. This derives from food, breath and impressions externally. Prana governs the intake of sensory impressions. Samana governs mental digestion. Vyana governs mental circulation. Apana governs the elimination of toxic ideas and negative emotions. Udana governs positive mental energy, strength and enthusiasm.
On a psychological level, Prana governs our receptivity to positive sources of nourishment, feeling and knowledge through the mind and senses. When deranged it causes wrong desire and insatiable craving. We become misguided, misdirected and generally out of balance.
Apana on a psychological level governs our ability to eliminate negative thoughts and emotions. When deranged it causes depression and we get clogged up with undigested experience that weighs us down in life, making us fearful, suppressed and weak.
Samana Vayu gives us nourishment, contentment and balance in the mind. When deranged it brings about attachment and greed. We cling to things and become possessive in our behavior.
Vyana Vayu gives us free movement and independence in the mind. When deranged it causes isolation, hatred, and alienation. We are unable to unite with others or remain connected in what we do.
Udana gives us joy and enthusiasm and helps awaken our higher spiritual and creative potentials. When deranged it causes pride and arrogance. We become ungrounded, trying to go to high and lose track of our roots.
:: Spiritual Aspects of the Pranas ::
The Pranas have many special actions in Yogic practices. On a spiritual level, Samana Vayu governs the space within the heart (antar hridyakasha) in which the true Self, the Atman dwells as a fire with seven flames, governs the central internal space or antariksha.
Samana regulates Agni with fuel, which must burn evenly. Without the peace and balance of Samana we cannot return to the core of our being or concentrate the mind.
Vyana governs the movement of Prana through the Nadis, keeping them open, clear, clean and even in their functioning. Apana protects us from negative astral influences and false teachers. Prana itself gives us the proper aspiration for our spiritual development.
Udana governs our growth in consciousness and takes the mind into the state of sleep and into the after death realms. Udana also governs the movement up the shushumna.
The mind moves with Udana Vayu. This takes us to the states of dream and deep sleep. After death it leads the soul to the astral and causal planes. Udana is often the most important Prana for spiritual growth.
As we practice Yoga the subtle aspects of these Pranas begin to awaken. This may cause various unusual movements of energy in body and mind, including the occurrence of various spontaneous movements or kriyas. We may feel new expanses of energy (subtle Vyana), great peace (subtle Samana), a sense of lightness or levitation (subtle Udana), deep groundedness and stability (subtle Apana), or just heightened vitality and sensitivity (subtle Prana).
:: Working On Prana ::
Proper nutrition brings about the increase of Prana on a physical level. This also requires proper elimination. In Ayurvedic thought the Prana from the food is absorbed in the large intestine, particularly in the upper two-thirds of this organ, which is not simply an organ of elimination. For this reason Apana Vayu is the most important Prana for physical health.
The Vedas say that mortals eat food with Apana, while the Gods eat food with Prana. The mortals are the physical tissues. The immortals are the senses. These take in food via Prana itself. Right food sustains Apana. Right impressions support Prana. For this not only outer factors like contact with nature, but also practices like rituals and visualizations are important, as well as sensory therapies involving color, sounds or aromas.
:: Pranayama ::
The main method for working on Prana is Pranayama or Yogic breathing exercises. Yoga emphasizes purification of the body (deha suddhi) and purification of the mind (citta suddhi) as the means to Self-realization. For this reason Yoga emphasizes a vegetarian diet rich in Prana or foods full of the life-force and a mind rooted in ethical values like truthfulness and non-violence. An impure, toxic or disturbed body and mind cannot realize the higher Self. However the key to purifying body and mind is prana. For this purpose the main method is purification of the nadis or channels through which Prana flows (Nadi-sodhana).
While all Pranayama aids in this regard, the most important is alternate nostril breathing, which aids in the balance of the right and left Prana currents. According to the Yogic system the body and all of its channels follow a right or left predominance. The right side of the body is masculine or solar in nature. The left side is feminine or lunar in nature. The left or the lunar nadi, is Kapha or water predominant, and increases energy on the left side of the body. It aids in such activities as rest, sleep, relaxation. The right or solar nadi is Pitta or fire predominant and increases energy on the right side. It aids in such activities as digestion, work, and concentration.
Regular alternate nostril breathing is the most important method for keeping our Pranas or energies in balance. Another method is uniting Prana and Apana. Apana, which is aligned with the force of gravity, usually moves downward resulting not only in disease and death but in the downward movement of consciousness. Prana, on the other hand, tends to disperse upward through the mind and senses, as it is our opening to the energies above.
Yogic practices require bringing Apana up. Prana must be brought down to unite with Apana. This helps unite and balance all the Pranas. In doing so the inner fire or Kundalini gets enkindled in the region of the navel. Mula Bandha is an important practice in this regard.
:: Mantra and Meditation ::
Breathing practices work with Pranamaya Kosha. However the Pranas or energies in the mind can be dealt with directly as well. Color and sound (music) are important ways to direct energy in the mind. The best technique is mantra, particularly single syllable or bija mantras like OM, which create vibrations (nada) that can help direct energy into the subconscious.
Meditation itself, creating space in the mind, serves to create more Prana in the mind. When the mind is brought to a silent and receptive condition, like the expanse of the sky, a new energy comes into being within it that brings about great transformations.
Indeed all the paths of Yoga are based upon Prana. Bhakti Yoga or the Yoga of Devotion brings about Pranic transformation by uniting us with the Divine Will and Divine Prana. All Karma Yoga or service is based upon alignment with the Divine Will as well. This also gives us more Prana, not only to act outwardly but for inner development.
Classical Yoga or Raja Yoga is based upon the control of mental activities (Citta-vrittis). The vibration of the mind (Citta-spanda) follows the vibration of Prana (Prana-spanda). Therefore Pranayama helps control the mind. It also helps control the senses (Pratyahara) because it withdraws our awareness inward from the senses. Hatha Yoga itself is mainly concerned with Prana and even Asana occurs as an expression of Prana. Many great Yogis did not learn Asana through mechanical practice but were taught Asana by the power of their awakened Prana.
Even Jnana Yoga or the Yoga of Knowledge depends upon a strong will and concentration. Without a well-developed Udana Vayu it cannot succeed. In the Yoga of Knowledge the Prana of inquiry must be created, which is to inquire into our true nature not merely mentally but in all of our daily activities. This requires that inquiry occurs through Prana and not simply through the outer mind.
Indeed as the Vedas say we are all under the control of Prana. Prana is said to be the Sun that imparts life and light to all and dwells within the heart as the Self of all creatures. Prana in us makes us live and allows us to act. It is not the puny little ego, ascribing Prana's effects to its own power, that really does anything. We must learn to be open to and welcome this greater force of Prana and seek to bring it into our life and action. This is one of the great secrets of Yoga.
5.Sri Sri Sri Chandrasekharendra Saraswathi Maha Swami
Maha Periyavaal was born on 20 May 1894, under Anuradha star according to the Hindu calendar, into a Kannadiga Smartha Hoysala Karnataka Brahmin family in villupuram South Arcot District, tamilnadu as Swaminatha. He was the second son of Subramanya Sastri, a District Education Officer. The child was named Swaminatha, after the family deity, Lord Swaminatha of swamimalai near kumbakonam Swaminatha began his early education at the Arcot American Mission High School at Tindivanam, where his father was working. He was an exceptional student and excelled in several subjects ] In 1905, his parents performed his upanayanam, a Vedic ceremony which qualifies a Brahmin boy to begin his Vedic studies under an accomplished teacherDuring the childhood of the Acharya, his father consulted an astrologer who, upon studying the boy's horoscope, is said to have been so stunned that he prostrated himself before the boy exclaiming that "One day the whole world will fall at his feet".In 1906, the 66th Acharya of Sri kanchi kamakoti peetam performed the annual Chaturmasyam (a forty-day annual ritual performed by Hindu ascetics while remaining in one place), in a village near Tindivanam in Tamil Nadu. This was Swaminathan’s first exposure to the Math and its Acharya. Later, Swaminathan accompanied his father whenever he visited the Math where the Acharya was deeply impressed by the young boy.
The following is narrated by swaami himself at a later date:
In the first week of February 1907, the Kanchi Kamakoti Math had informed Subramanya Sastrigal that Swaminathan's first cousin (son of his mother's sister) was to be installed as the 67th Peetathipathi. The presiding Acharya was then suffering from smallpox and had the premonition that he might not live long. He had, therefore, administered upadesa to his disciple Lakshminathan before he died. Sastrigal being away in Trichi on duty arranged for the departure of Swaminathan with his mother to Kanchipuram. The boy and his mother started for Kalavai (where Lakshminathan was camping) to console his aunt who, while also being a widow, had just given up her only son to be an ascetic. They traveled by train to Kanchipuram and halted at the Sankara Math. By then, Lakshminathan had fallen ill:
I had a bath at the Kumara Koshta Tirtha. A carriage of the Math had come there from Kalavai with the people to buy articles for the Maha Puja on the tenth day of the passing of the previous 66th Acharya. One of them, a hereditary maistry (mason) of the Math, asked me to accompany him. A separate cart was engaged for the rest of the family to follow me. During the journey the maistry hinted to me that I might not return home and that the rest of my life might be spent in the Math itself. At first I thought that my elder cousin having become the Head of the Math, it was his wish that I should live with him. But the maistry gradually clarified matters as the cart rolled on. The acharya had fever which developed into delirium and that was why I was being separated from the family to be taken to Kalavai... I was stunned by this unexpected turn of events. I lay in a kneeling posture in the cart, shocked as I was, repeating "Rama... Rama," the only prayer I knew. My mother and other children came some time later only to find that instead of her mission of consoling her sister, she herself was placed in the state of having to be consoled
The 67th Acharya also died, after reigning for a brief seven days as the head of the Math. Swaminathan was immediately installed as the 68th head of the Kanchi Kamakoti Peetam on February 13, 1907, the second day of the Tamil month of Masi, Prabhava year. He was given Sanyasa Asramam at the early age of 13 and was named Chandrasekharendra Saraswati. On May 9, 1907 his "Pattabishekam" as the 68th Peetathipathi of Kanchi Kamakoti Peetam was performed at the Kumbakonam Math. Devotees including Shivaji Maharaja of Tanjore government officials and pundits participated in the event.
Even though there was not enough property in the mutt to be administered, the court considering the benefit of the mutt, ordered the mutt to be administered under the “Guardian and Wards Act”. Sri C.H.Venkataramana Iyer, an illustrious personality from Kolinjivadi (Colinjivadi) village near Coimbatore was appointed as guardian by the court. The administration of the mutt was under guardianship from 1911 to May,1915. On the day of Sankara Jayanthi in the year 1915, Swamigal took over the administration of the mutt on the completion of his 21 st year. The administration of the mutt was taken over in name, but the actual work was taken care of by an agent, one Sri Pasupathi Iyer. He was an able administrator who volunteered to do the job without compensation and hailed fromThirupathiripuliyur Sri Swamigal does not sign any document, instead Sri Mukham stamp is placed on documents.
Mahaswami had vedic studies at Kumbakonam Mutt oppostie the mahamaham tank. In 1915, Sri Anantharama Srouthigal was his prathama adhyayana tutor. As a little girl, his granddaughter Nagam used to carry milk in a pot to the pontiff next door. She said the acharya was sharp in memory and divinely blessed with prediction. Avidly she recalled how the acharya directed her father Narayana Iyer (S/o Anantharama Srouthigal) to vacate the place and go to his house next door. Narayana came home and died within minutes. Thus was his spiritual darshan. When her family visited the Kanchi Mutt in 1991, the aged acharya blessed the family members and enquired if they were Nagam's children. It is understood that the house was later donated to Mutt by the family.
Maha Periyavaal spent several years in the study of the scriptures and dharma shastras and acquainted himself with his role as the Head of the Math. He soon gained the reverence and respect of the devotees and people around him. To millions of devotees he was simply "Periyavar"—the revered one or Maha-Periyavar or Periya-Periyavar. "Periyavar" in tamil means a great person, and conveys endearment, reverence, and devotion. "Mahaswami" and "Paramacharya" are his other well-known appellations.[
Maha Periyavaal was the head of the Mutt for eighty-seven years. During this period, the Sri Kanchi Kamakoti Peetam acquired new strength as an institution that propagated Sankaara”s teachings. The devotion, fervour, and intensity with which the Paramacharya practiced what Śankara had taught are considered to be unparalleled by his devotees.Throughout his life, the focus of his concern and activities was rejuvenating veda adhyayana , the Dharma sastras , and the age-old tradition, which had suffered decline. "Veda rakshanam " was his very life breath, and he referred to this in most of his talks.
Providing support through Veda Patashalas (schools teaching Vedic lore) through the Veda Rakshana Nidhi which he founded and honouring Vedic scholars, he reinvigorated Vedic studies in India. He organised regular sadhas ('conferences') which included discussions on arts and culture—these led to a renewed interest in Vedic religion, Dharma sasthras, and the sanskrit languaege. His long tenure as Pitadhipathi is considered by many to have been the Golden Era of the Kanchi Kamakoti Peetham He attained Mukti (died) on January 8, 1994 at the age of 100 and was succeeded by Jayendra saraaswti Swamigal.
Though Paramacharya did not get directly into politics, he was interested in the happenings. At Nellichery in Palakkad (Present Day Kerala), Rajaji and Mahatma Gandhi met the Acharya in a cow shed. It was a practice in the mutt to wear silk clothes. But Acharya was the first one to do away with them and shifted to Khadi robes at Rameshwaram. He requested his devotees to do away with foreign/ non natural clothes some time earlier at Trichy. The day India became free, he gave the Maitreem bhajata song, which was later to be sung at the UN by M S Subbulakshmi. He gave a speech on the significance of the flag and the Dharma chakra in it on that day.
Periyava's charm invited the rich and the poor, the old and the young alike to be his devotees. Some of his famous devotees include, their highness the King and Queen of Nepal , the Mother of Greece, the Dalai lama , M.S. subbalakshmi , Siubramanya swami , Indira Gandhi R. Venkatraman and Atal Bihari Vajpayee among others. To the Acharya, the VIPs and the common man were one and the same. There were thousands of personal experiences to lakhs of his devotees, who still revere him, and pray to him as a messenger of the Supreme or an ultimate Guru.
The Paramacharya leads a very simple life like wearing homespun Khadi only. He believes that poor womenfolk spinning yarn of their own at their leisure hours could earn a fair and decent living conducive to Dharmic way of life. He will never stay in cognito within the four walls of a room. He will never sweat as he never takes salt. He will stand on single tow in kukkutasana posture and converse with the people nearby for hours on end. He is a master of all Yoga asanas. He has completely discarded salt, tamarind and chilies in any form the date of His ascension to the Peetham. His food consists of morsel of fried paddy with some fruits mixed (if they are available) and milk at times and He will quietly avoid any food if he happened to see unworthy and sinful people and observe complete fast for the whole of that day. At night He will never take food.
I have found Him living for a month in Calcutta only on Vilva-fruit which will be very sour and most untasteful but medically recommended. He himself observes strictly the Dharna with 'kamandalu'(wooden water pot), a danda (holy-stick) and kashaya-vastra(ochre cloth). His austere celibacy is well-known and he prohibits any womenfolk to see him in private. He won't relish by himself music or fine-arts unless it be as dedication to God Sri Chandramouleeswara or other deities. He won't lay aside 'danda' at any cost unless it be for bath or wash. He will sleep with the 'danda' in his grab. His sleeping time will be very short and however late it be his going to sleep, he wakes up by 4 a.m. always and will be ready for a full time Japa.
He is very proficient in the Vedas and especially in the Rig Veda(Mutt's Veda). He has mastered all the Sastras in Vedantha (Advaita Philosophy) to the end of 'Siddhi Brahmanandeeyam', Tarka, Sahitya, Dharma-sastras, Puranas and itihasas. He is a keen student of English, French, Telugu, Canarese, Latin Literatures besides possessing a masterly knowledge of sacred Tamil literature like Tirukkural, Kamba Ramayanam, Sekkizhar's works and twelve Thiruppavai-Thiruvembavai conferences and also the originator of the singing of Kolaru-Pathigam on Navagraphas by Thirugnana Sambhandar. He organised all India Cultural Programs on Agamas, Bharta Kala, Silpa.
His Mudradhikari Scheme is one of the social programs for keeping the temples clean, lighting the lamps with oil and congregation of people on Ekadasi days to prey to God and read Puranic stories. He wants the people of Two or three villages gather once a year and dig tanks of one region or other and take the temple cars around the places in festivals. He is very particular in helping the downtrodden, lone and sick people who are in their deathbed by uttering the name of Sri Rama into their ears, a spoon of Ganges water and Thulasi leaf for them to take in and undertake the cremation of the bodies with due rites. He called for Vedic Sammelans on all-India basis gathering all the Vedic scholars. He has arranged to provide pension for the learned scholars and introduced the scheme of remuneration to Vedic student. Veda-bhashaya (commentary on the Vedas) and Prayoga (conduct of religious rites), study of Dharma-sastras are dear to his heart. He has published Advaita philosophy as found in all literatures and languages. He knows epigraphy and has done some astute and deep researches in that area.
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