GAYATRI MANTRA

My father-in-law Sri K.V. Narayanmurti wrote to me on Gayatri Mantra:

Gayatri is impossible to explain in a short letter .Nevertheless, I shall try.

The VEDAS are cent per cent knowledge, the root ``Vid`` itself means knowledge, hence the Vedas as we know them are books of knowledge.

They are manuals for human affairs in totality and outlive time, both in the past and future. Being knowledge, they coexisted with time and are anterior to creation and even GOD. The Vedas say how creation proceeded, how the cosmos was created, how man, animals, plants, mountains, rivers, in fact all that we see and hear about including the sky, voice etc. were created.

God and nature have to follow implicitly the dictates of the Vedas in their activities including creation. All the physical laws known to man, all mathematics, the physical sciences, history et al is mentioned there. Pity is that man is not able to understand these fully, because the interpreters are now not there. The Vedas by their vary nature do not belong to the Hindus or to any other specified group of people.
They are empirical, they are accessible to all mankind and transcend boundaries of all types.

The Vedas are now chanted in the same way and with the same intonation as they were when first heard by the RISHIS(sears) in the distant past. No one claims authorship of the Vedas, because the Rishis only heard them or saw them, they did not compose them. Nor can any one add or take away their contents.

Gayatri Mantra is the PENDANT(central piece) of the Veda chain and occurs in all the 4 branches of the Vedas, the RIG,the YAJUR,the SAMA and the ATHARVA.

It is the QUINTESSANCE of the knowledge of the Vedas. It means that all that you conceive, say or perceive is OM, the perenniel and all-pervasive BRAHMAN. That Brahman is to be experienced, realised. It cannot be explained by one to another. It cannot be communicated, it is like eating ice-cream or getting an electric shock.I cannot convey adequately how it feels to experience Brahman.

Each one has to experience it himself/herself in order to understand it fully. But, the Vedas say, and the Gayatri repeats it for us, that the Brahman resides in the SUN, whose presence is empirical,verifiable by every man everywhere and at all times. It is the sun which is the cause of all life, living and all knowledge.

In the absence of the sun there can be no Universe, no knowledge. Everything will be darkness personified, no one can exist or progress. Therefore the sun represents the Brahman,for enabling us to understand its dimensions.Therefore by concentrating on the sun, we are attempting a first step to concentrate on the Brahman, who pervades all space and time.

Gayatri is a prayer to the Sun God, who is effulgent, the efficient cause of life, who being knowledge brightens our intellect, to continue to brighten our intellects.

Note that it is not a prayer to brighten my intellect alone but the intellects of everyone in the creation, because if I am alone knowledgeable and others are ignorant,I still cannot be happy. So, it is a universal prayer for the welfare of all creations everywhere. It is auto-suggestive, and concentration on it will lead one- so the Rishis say-to delve into the Vedas and into the knowledge of the unknown.

In this way man can liberate himself into eternal bliss. It can be chanted by anyone, so long as it is sincerely done and with human welfare for an objective.

K.V.Narayanmurti

Significance of Mount Kailas

The abode of Lord Siva, Mount Kailas, is worshipped by Hindus, Buddhists and Jains alike. To the Hindu, it is the abode of Siva and Parvati. It is said that they had bathed in holy lake Manasasarovar. Devout Hindus believe that one can see the shape of Om made from snow on this mountain. Buddhists of Nepal and Tibet consider Mount Kailas as the centre of the Universe. They believe that one Parikrama will wash their sins while one hundred Parikramas will give them salvation. Jains belive that Tirthankar Rushabhdev resided there and Gautam ( first disciple of Lord Mahavir) visited this mount. Doing a Parikrama round the Kailash has tremendous religious significance for each of the three sects.

1. Sradham

The concept of soul and cycle of birth and death gave rise to need for a resting place in between, death and subsequent birth. (Based on past Karma, one is to be born with certain other individuals or souls in the next birth and these souls would not have died together. Hence there has to be a place where a soul may rest for some time waiting for the proper time for his reentry in to the world. Thus arose need for Pitruloka.

Sradham is performed for people in Pitruloka. We believe that one has to wait for a maximum period of lifetime of three generations. Hence we call only three generations during Sradham.) Daksha Prajapathi wanted a person to look after, like a mother, every soul that entered Pitruloka. Hence he decided to create the 16th daughter, to look after the children of all the 13 sisters with equal affection. This daughter was named Swadha. (People who perform Sradha (Thevasam) will recollect that they say Swadha Namah at the end of Shradha ceremony. This is to pay obeisance to the universal mother who looks after all the dead, till they return to earth or attain moksha.

It is a privilege to get eligibility for performing Sraadha Karmaas. Sraadha Karmaas are considered in Vedas as the direct and more affective ritual that can be performed by mankind, that too, in Bharata Khandam which is familiar as Karma Bhoomi. Rebirth is not permanent for Soul. It is only a temparary phase to equate the Paapa & Punya Kruthyaas. What ever Sraadha Karmaas performed by the successors are the only feeding for the well being of the Soul. As a successor or Kartha you are empowered and required to perform Sraadha Karmaas as long as possible. If you recollect even to your Grand Parents and Great Grand Parents you will be offering Tharpanams and Sraadha Rituals when you perform Sraadha Karma to your Parents. Performing Sraadha Karmaas is the Direct and Live Energy which is fed to your Pithru Devatas.

2. Pithru Tharpanam (Shradham/Pithru Bali/Veli)

Legend has it that, it is at the stretch of the Pampa river that Lord Srirama offered 'Pithru Tharpanam' to King Dasaratha (his father) during his Vanaprastha. It is to commemorate this ritual that pilgrims offer Pithru Tharpanam in Pampa before climbing the hill. It is also said that Ayyappa performed Pithru Bali in memory of the many warriors that he had lost.

At Pampa, a large number of pilgrims carry out the ritual of 'Pithru Bali'. 'Pithru' means ancestors and 'Bali' means offering. The rituals are meant to bring peace and eternal rest to ones ancestors. This ceremony is conducted under the guidance of a priest and consists of poojas, offerings of various kinds, recitation of mantras and repeated dips in Pampa. The ceremony is conducted on the banks of River Pampa.

3. MALAYA PAKSHA AND ITS IMPORTANCE

THE BRAHMOTHSAVA THAT IS BEING CELEBRATED IN PITHRU LOKAS IS CALLED THE MALAYAPAKSHA. JUST LIKE OUR KUMB MELA IT IS CELEBRATED WITH GREAT ENTHUSIASM BY DEVAS AND PITHRUS IN "MALAYABOOSHITHA LOKA".

THIS MALAYA BHOOSHITHALOKA IS THE LOKA THAT IS BORN OUT OF THE SANKAMAM OF SURYAGRAHA OR ATHITHYA MANDALA AND CHANDRA GRAHA OR SOMA MANDALA. IT IS ALSO KNOWN AS SOMATHIYA MANDALAM.

IN THIS LOKA THE AMAVASAI DEVAS AND PITHRUS GATHER TO CELEBRATE THE FESTIVAL JUST LIKE MAHAMAHAM FESTIVAL. THEIR LORD IS SREE NARAYANA

THIS START FROM THE FIRST DAY AFTER THE POORNIMA AND END ON THE AMAVASAI DAY , WHICH IS CALLED MALAYA PAKSHA AMAVASAI. IT IS THE DAY ON WHICH THE SOMATHIYA MANDALA IS CREATED. IN THIS MANDALA THE JEEVASAKTHIS OF PITHRUS ARE KEPT IN A KALASA AND WORSHIPPED.

JUST LIKE BY USING THE JEEVA SAKTHI OF JEEVAS FROM THE KUMBHA , SRISHTI IS DONE IN THE SAME WAY. PITHRUS JEEVASAKTHI ORIGINATES FROM THE AMUTHA KALASA LYING IN THIS MALAYA BOOSHITHA LOKA.

IT IS SAID THAT ON THE MALAYAPAKSHA DAYS THE MAHARISHIS, THE OTHER JEEVAS,THE DEVAS, THE PITHRUS, ALL COME TO BOOLOKA ( OUR MOTHER EARTH) AND ASSEMBLE ALONG THE SACRED RIVER BEDS, THE SEA SHORES., IN GAYA,RAMESWARA,AND RIVERS LIKE BHAVANI. KAVERI, ALLAHABAD, THRIVENI SANKAMAM, AND LIKE PLACES OF PUNYA NATHI THREETHAS AND THEY DO THE THARPANA POOJAS. SO THE VASUS, RUDHRAS, ATHIHTYA, AND PITHRUDEVAS, ALL DO THARPANA ON THIS DAY, ONE NEED NOT EXPRESS THEN HOW SACRED AND IMPORTANT DAY IT IS FOR ALL.

OUR FOREFATHERS/ANCESTORS CANNOT COME TO THIS WORLD WHENEVER THEY THINK.EXCEPT ON AMAVASAI, SRADDHA DAY AND THE STARTING DAY OF EVERY MONTH AND DURING MALAYA PAKSHA. SO THEY ALL COME IN "SOOKSHMA" (MEANS NOT VISIBLE TO NAKED EYES) DEHAS AND IF WE OFFER THEM THE TIL AND WATER THEY ACCEPT THAT, AND BLESS US DIRECTLY

IN NORMAL DAYS "SWATHA DEVI" THE WIFE OF AGNI BHAGHAVAN CARRIES THE THARPANA WATER FROM US TO THE WORLDS WHERE OUR ANCHESTORS ARE. ON MALAYA PAKSHA DAY AS THEY ALL GATHER IN SOMATHITHYA MANDALA SHE SEES ALL OF THEM IN ONE PLACE AND HER JOB BECOMES EASY AND THE RESULT IS MORE FRUITFUL AS IT IMMEDIATELY REACHES OUR ANCESTORS ,THE EFFECT OF IT IS FELT BY THE FOREFATHERS EVEN IF THEY HAVE TAKEN REBIRTHS AND HELPS THEM IN THE PRESENT BIRTHS ALSO.

THIS THARPANAM CAN BE DONE BY ALL WITHOUT CASTE OR CREED ON MALAYAPAKSHA AMAVASAI DAY. MALAYA PAKSHA PERIOD STARTS FROM THE SUKLA PAKSHA PRATHAMAI AND ENDS ON AMAVASAI DAY . ON WHICH DAY THE "NAVARATHIRI" FOR WORSHIPPING LAKSHMI DEVI, SARASWATHI DEVI AND DURGA DEVI BEGINS.

AS WE DON'T PROPERLY DO THE THARPANAM AS PER DHARMA SASTRA ON THE SPECIFIED DAYS PITHRUS SUFFER A LOT IN THE LOKAS WHERE EVER THEY ARE. ATLEAST IF ONE DOES THARPANA ON THIS MALAYAPAKSHA, AMAVASAI OR DURING MALAYA THEIR SUFFERINGS AR E REDUCED. AND THEY WILL BLESS US.

ONE SHOULD DO ANNADHANAM ALSO ON THESE DAYS.

THERE IS A STORY IN MAHABHARATHA THAT KARNA WHEN HE WENT TO YAMA LOKA HE HAD ALL THE COMFORTS, WEALTH ETC AS HE HAD DONE LOT OF DHANA DHARMAS. BUT HE COULD NOT GET FOOD TO EAT AS HE NEVER DID ANNADHANAM IN THIS WORLD.

SO HE GOT PERMISSION FROM YAMADHARMARAJA TO COME BACK TO THIS BOOLOKA AND ON THESE 14 DAYS HE DID ANNA DHANAM TO ALL AND WENT BACK AND HE WAS GIVEN FOOD THEREAFTER. SO THIS SHOWS THE MAHIMA OF ANNA DHANAM ON THESE DAYS.

THIS MALAYA PAKSHA IS CONSIDERED AS PITHRUPAKSHA AND SO THE FOOD THAT IS OFFERED BY US REACHES THEM. AS THIS MALAYA PAKSHA IS CONSIDERED AS THE BRAHMOTHSAVA OF THE AMAVASAI GRAHA MANDALA THE BENEFITS/GOOD RESULT OF THE THARPANA OR ANNADHANA TURNS MANIFOLD.

WE ARE THE DECENDANTS OF GREAT MAHARISHIS WHICH FACT WE HAVE FORGOTTEN TODAY.ALTHOUGH THE THARPANA POOJA IS DONE FOR THE SAKE OF FORE FATHERS ETC. IT IS WE WHO GET MORE BENEFIT OUT OF THIS KARMA IN THE FORM OF BLESSINGS FROM THEM.

IT IS THE DUTY OF THE WIFE TO INSIST HER HUSBAND TO DO THARPANA WITHOUT FAIL AND HELP THEM TO THE MAXIMUM EXTENT POSSIBLE BY DOING ALL REQUIRED ARRANGEMENTS. THE WATER WITH "ELLU" OR "GINGLEY SEEDS" WHEN POURED FROM IN BETWEEN THE POINTER (THE FINGER OF GURU) AND THUMB (THE FINGER OF SUKRA) IT DRAINS THROUGH THE PITHRU BOOMYA REKAHS, AND. IT GOES UP BY ITS POWER WORKING AGAINST THE GRAVITATIONAL PULL OF THE EARTH AND IT REACHES THE WORLD OF PITHRUS WHO ARE CRORES AND CRORES OF MILES AWAY

ONE NEW FACT WHICH WE MAY NOT BE AWARE IS THAT, PITHRUS LIKE SNAKE GUARD "PUDALANGAI IN TAMIL" BECAUSE IT ACTS AS MEDICINE . IN THE "PITLA MARGA". PITHRUS TAKE REST UNDER THIS PLANT. COW MILK CURD IS ALSO CONSIDERED AS VERY SACRED AND IT ALSO PLEASES THE PITHRUS. SO IT GOES WITHOUT SAYING THAT WE CAN USE THESE WHILE COOKING

SO LET US ALL DO THE THARPANAM DURING THIS MALAYAPAKSHA PERIOD AND ON MALAYAPAKSHA DAY AND ALSO DO ANNA DHANAM AND OTHER DHANAMS ACCORDING TO ONES CAPACITY AND LET US BE RELIEVED OF OUR DHOSHAMS IF ANY WE HAVE DONE EITHER KNOWINGLY OR UN KNOWINGLY.

Significance of Sivaratri

Sivaratri, dedicated to Lord Shiva, is celebrated on the moonless night of the month of Phalguna, which is the fourteenth day in the krishnapaksha or dark half. In 2004, the festival fell on the 18th of February. Owing to a special planetary conjunction, spiritual practices done on this day are considered to be especially auspicious and beneficial.

There is a reference to this in one of the Puranas, where Shiva himself tells Parvati Devi [the Divine Mother] that this day is particularly dear to him, and that those who perform the prescribed austerities on this day will be freed from all sins.

One popular story from the Puranas goes like this: There was once a poor hunter from Varanasi. His name was Suswara. He lived with his wife and child in a small hut. Theirs was a hand-to-mouth existence. Suswara would go to the forest and hunt whatever game came his way, and thus feed his family.

One particular day, he caught many small animals and birds, which he put into a sack. Encouraged by the catch, he wandered deeper into the forest in search of more game. Soon darkness set in and he turned to go home. He was a little worried as the forest was infested with dangerous animals. He did not like the idea of spending the night there. Soon it became very dark. Unable to find his way back, Suswara climbed a tree to be safe from the wild animals.

Attracted by his scent, animals came lurking under the tree. Hoping to scare them away, Suswara plucked some twigs from the tree and threw them at the animals, but to no avail. Throughout the night the animals kept prowling beneath the tree. Suswara was unable to get even a wink of sleep. He kept vigil throughout the night. He plucked leaves from the tree, which happened to be a bilva tree, and dropped them on the ground. Unknown to Suswara, there was a Shivalinga at the foot of the tree; and so, although he was unaware of it, by dropping the sacred bilva leaves, Suswara was making a sacred offering to the Shivalinga. That night happened to be Shivaratri.

So the hunter had unknowingly kept a night-long vigil and worshipped Shiva. According to the Shiva Purana, the Mahashivaratri worship should incorporate six items: offering bilva leaves to the deity after giving it a ceremonial bath, which represents purification of the soul; applying vermilion paste on the linga after bathing it, which represents virtue; offering food, which is conducive to longevity and the gratification of desires; lighting incense, which yields wealth; lighting an oil lamp, which signifies the attainment of knowledge; and offering betel leaves, which marks satisfaction with worldly pleasures. These six items form an indispensable part of the Mahashivaratri worship, be it a simple ceremony at home or grand temple worship.
Significance of the Rituals

The story above is an allegory. Just as the hunter sought to kill wild animals, the spiritual seeker tries to overcome lust, anger, greed, infatuation, jealousy and hatred. The jungle is the mind where all these negativities roam about. A spiritual aspirant must kill these "animals" to be free.

The name of the hunter was Suswara, which means "one of melodious voice." This indicates the purity of intent and speech, which, in turn, imply a level of mental purity

The hunter was born in Varanasi. Vara refers to the forehead while nasi is the nose. The point where both meet is Varanasi, in other words, the point midway between the eyebrows. This point is also called the ajna chakra and is regarded as a nexus of the three nadis: ida, pingala and sushumna.

A spiritual aspirant who concentrates his or her mind on this point gains concentration and gradual control over his senses. The killing of the animals thus indicates control over one's vasanas [latent tendencies]. The bilva tree corresponds to the spinal column. The tree's leaves are special: each stalk has three leaflets. The three leaflets represent the three nadis mentioned above. The climbing of the tree represents the ascent of the kundalini shakti from the muladhara to the ajna chakra

Keeping awake is symbolic of the kind of awareness and oneness of purpose that a spiritual aspirant needs to reach the goal. He cannot afford to be slack even for a moment. Shiva is the Supreme Consciousness that illuminates the three states of waking, dreaming and deep sleep. Offering the threefold bilva leaves to the Shivalinga heralds the return to a level of consciousness beyond the three states, which is the fourth state, turiya. The dawning of that state is consonant with the awakening of the individual.