Satsangha MMU Events Schedule
(15/12/10 until 26/01/11)
WEEK
NO DATE PROGRAMS
1 15/12/10 -NAMASMARANAM
-RELIGIOUS TALK
-QUESTION AND ANSWER SECTION
-NAMASMARANAM
2 22/12/10 -NAMASMARANAM
-THIRUMURAI LESSONS
-SINGING THE “DEVARAM” TOGETHER
-QUESTION AND ANSWER SECTION
-NAMASMARANAM
3 29/12/10 -NAMASMARANAM
-RELIGIOUS TALK
-QUESTION AND ANSWER SECTION
-NAMASMARANAM
4 05/01/11 -NAMASMARANAM
-“BAJANAI”
-NAMASMARANAM
5 12/01/11 -NAMASMARANAM
-RELIGIOUS TALK
-QUESTION AND ANSWER SECTION
-NAMASMARANAM
6 19/01/11 -NAMASMARANAM
-THIRUMURAI LESSONS
-SINGING THE “DEVARAM” TOGETHER
-QUESTION AND ANSWER SECTION
-NAMASMARANAM
7 26/01/11 -NAMASMARANAM
-“BAJANAI”
-NAMASMARANAM
END OF TRISEMESTER 2 (2010/2011)
Tuesday, December 14, 2010
Sunday, July 25, 2010
Sadguru Lakshana
'Nama kirtnam and Nama japam' - 'performance of these two are not sadhanas to attain God; dhyana, yoga and severe penance have to be performed for the attainment of God,' is the opinion of many people. These people who hold such opinion should then be greater than the Nayanmars (the 63 prime devotees of Lord Siva), azhwars (the 12 prime devotees of Lord Vishnu) and the great people who have given us the Shastras!
When we look into the 'pathigams' (praises on Lord Siva) of Nayanmars we find that they speak of the glory of 'Siva Nama' in several places. The whole of the 'pathigams' contains only the glory of 'Nama'. Only songs in praises of the Lord, oozing and melting with love (for the Lord) are found in these 'pathigams'. In the case of azhwars' 'pasurams' (praises on Lord Vishnu) also we find that they speak only on the greatness of 'Bhagavan Nama' (the Name of the Lord). The need to sing the praises of Bhagavan is also spoken in them. Bhagavan Ramana Maharishi who advocated atma vichara (Self-enquiry) to all has in many places spoken on the glory of doing japa of 'Bhagavan Nama'.
In the same way our Shastras have also, in several places, spoken on the glory of uttering the Name of the Lord as also the need and the glory of singing the praises of Bhagavan. People, who possess knowledge of the Shastras, however, seem to accept only those as the words of the Shastras that speak of ways that are extremely difficult to tread. 'If any easy way has been spoken of, it cannot be the words of the Shastras,' so do they conclude. If some hard to follow ways such as, 'fast ('vrata') for 45 days, bathe early morning, bathe in the evening, have food only once a day, do not have food at all', are advocated then people applaud, 'Oh! Is this not the Shastras?' But if the same Shastras say, 'chant the Name of the Lord and you can attain Him,' these people do not accept the Shastras!
Man feels that only the most difficult is the highest. The mind ('manas') of man concludes that the most difficult way is the best way. This is a very wrong notion. There can be an easy, simple way. And this easy way can bestow the highest on us. The very same Shastra that has prescribed tough ways of 'tapas', 'yoga', 'dhyana', 'vedanta vichara' has also prescribed and spoken the glory of 'Bhagavan Nama kirtan' - the glory of uttering the Name of the Lord and singing the praises of the Lord.
In the same way, 'Guru is not needed to attain God, we can attain God on our own', is the opinion of many. But Srimad Bhagavatam tells us that Krishna - 'Poorna Brahma sanatanam', 'Poorna Avatar' (perfect Incarnation) who is known as 'Krishnam vande Jagadgurum', lived with Guru Sandeepani to acquire knowledge. What is the need for Krishna who is the Jagadguru (The Teacher of the Universe) to seek a Teacher and learn from him? God, through His Avatar, shows us how we should conduct ourselves. Though Krishna was Himself the Guru to the whole world - had offered the Gita, is non-pareil in knowledge - He sought a Guru and learnt from him just to show us that that each and every man born in the world should certainly approach and learn from a Guru. In the Ramayana we find that Rama had Vasishta as His Guru. Though God Himself comes down to the earth in all the Avatars, He seeks a Guru and we find the beauty of Bhagavan receiving 'upadesa' from a Guru.
The Vedas say, 'seek a Guru!' The Shastras says, 'seek a Guru!' In the Gita also Bhagavan says, 'Tad Viddhi pranipatena pariprasnena sevaya!' - approach Jnanis who know the 'tattva' (philosophy) and through them learn the true 'tattva'. From this we can understand that all - the Vedas, the Shastras, the Itihasa-puranas, Bhagavat Avatars, Holy Texts - speak on the need for a Guru; hence, to say that Guru is not needed is only our opinion and not that of the Shastras, the Vedas and the Mahans.
We spoke on the glory of Namasankirtanam. We spoke about the glory of Guru. Who should be our Guru at this Age? He should be one who, conscious of the situation prevailing in this era, bestows 'upadesa' to the 'sishya' taking into account the state of the 'sishya' and his capability at this Age.
When we look at the conditions prevailing today, the state of our mind, etc. we find that our mind has lost its strength. Today, most of us are without 'mano balam' (strength of mind). Under such circumstances, the only way that all can easily follow is 'Bhagavan Nama kirtan' (chanting the Name of the Lord).
Therefore, who is a Sadguru?
The one who calls all the people in this Kali Yuga and gives the ‘upadesa’, “Utter the Name of the Lord. You can attain God!”
Only such a one is a Sadguru.
God is for all. Each and everyone have the right to attain God. 'Bhagavan Nama kirtan' which is the easiest way of attaining that God and performance of 'Bhagavan Nama' japa is universal way; all can say Bhagavan Nama; there is no bar for this; no one can stop it; all are children of God. Therefore, under the conditions prevailing today we can attain God following this great way. Only the one who advocates this 'marga' (of 'Nama sankirtan') to us is verily the highest Guru. Only He can show God to us. He is verily the Avatara Purusha.
Who is an Avatar? It is the objective of the Avatara 'purushas' to give 'upadesa' as befitting the Yuga, time and conditions. So, people should be given 'upadesa' as befitting today's circumstances. And that is the 'upadesa' of Nama kirtan. The path ('marga') of the day is 'Nama kirtan'. It is only to speak on this 'marga' that innumerable Mahans have been coming down in this Kali Yuga.
-Sri Sri Muralidhara Swamiji (An article from Nama Dwaar)
Guru Poornima Wishes to all.
Wednesday, June 16, 2010
Thursday, April 22, 2010
Sivapuraanam part 5,6,7 & 8
O Thou, Who fill'st the heaven, Who fill'st the earth, art manifested light,
Transcending thought, Thou boundless One ! Thy glory great
I, man of evil 'deeds' know not the way to praise !
HIS VARIOUS EMBODIMENTS
Grass was I, shrub was I, worm, tree,
Full many a kind of beast, bird, snake,
Stone, man, and demon. 'Midst Thy hosts I served.
The form of mighty Asuras, ascetics, gods I bore.
Within these immobile and mobile forms of life,
In every species born, weary I've grown, great Lord !
HE FOUND THE MASTER
Truly, seeing Thy golden feet this day, I've gained release.
O Truth! as the OngAram dwelling in my soul,
That I may 'scape. O spotless one ! O Master of the bull !
Lord of the VEdas! Rising, sinking, spreading, subtile One !
Thou art the heat ! and Thou the cold ! the Master Thou, O spotless One !
Thou cam'st in grace, that all things false might flee,
True Wisdom, gleaming bright in splendour true,
To me, void of all wisdom, blissful Lord !
O Wisdom fair, causing unwisdom' self to flee far off !
Wednesday, April 21, 2010
Sivapuraanam part 2,3 &4
Victory to the foot of the King, who soothed my soul's unrest and made me His !
Victory to the jewelled foot of Pijjagan, who severs continuity of birth !
Victory to the flower-foot of Him Who is far from those without !
Victory to the anklets of the King, rejoicing 'mid those that fold adoring hands !
Victory to the anklets of the glorious One, who uplifts those that bow the head !
Praise to the foot of ICan ! Praise to my Father's foot !
Praise to the foot of the Teacher ! Praise to Civan's roseate foot !
Praise to the foot of the Stainless, who in love stood near !
Praise to the foot of the King, who cuts off delusive birth !
Praise to the foot of glorious Perun-turrai's God !
Praise to the Mount, in grace affording pleasures that cloy not !
Because He, Civan, within my thought abides,
By His grace alone, bowing before His feet,
With joyous thought, Civan's 'Ways of Old' I'll tell,
That thus my former 'deeds' may wholly pass.
I came, attained the grace the 'Brow-eyed' showed,
Adored the beauteous foot by thought unreached.
Sunday, March 28, 2010
The Four Asramas of Hindu Dharma
On this auspicious day of Pangguni Uthiram, I would like to share some information of the significance of Pangguni Uthiram celebration and the four Asramas or stages of Hindu Dharma.
Pangguni Uthiram (Meena Uttara-Phalguni in Sanskrit)
Pangguni Uthiram is a day of importance of Hindus. It falls on the day the moon transits in the asterism or nakshathira of Uttara-Phalguni or Uthiram in the twelth month of Hindu solar calendar, i.e. Pangguni (March-April). It is the full moon of the month Pangguni.
This month is special because the Uthira Nakchathira coincides with the full moon. This full moon signifies the marriage of Parvathy and Parameswara (Lord Shiva), Murugan and Theyvayanai, Raama and Sita, and Andaal (also known as Kothai) and Rangamannar took place. God worshipped in Kalyana Kola (Bridal form).
The darshan of Kalyana Kola signifies the importance given to grahasta dharma (marriage life and householdership). The Almighty manifests in the marital state as Uma Maheswara, Sita Rama, and Radha Krishna- despite his changelessness, sans childhood (Bala paruvam), youth ( Kaumaara Paruvam), old age (Yevane Paruvam). The lord is indeed a Nitya Kalyana Murthi all time marital status). It is also the day Lord Ayyapan was incarnated and Goddess Mahalaksmi incarnated on earth from the ocean of milk after the ocean was churned by the Gods and the demons) Hence, is it celebrated and Mahalaksmi Jayanthi.
Four Asramas of Hindu Dharma
There are four Asramas or stages in life, viz, Brahmacharya (period of studentship) Grahastha (householdership), Vanaprastha (forest-dweller or hermit), Sannyasa (life of renunciation or asceticism). Each stage has its own duties. These stages help the evolution of man. The four Asramas take man to perfection by successive stages. The practice of the four Asramas regulate the life from the beginning to the end. The first two Asramas pertain to Pravriti Marga (path of work). The two later stages relates to Nivriti Marga (withdrawal from the world or renunciation).
Life is systematically and orderly arranged in Sanathana Dharma. There is opportunity for the development of the different sides of human activities. Due occupations and training are assigned to each period of life. Life is a great school on which the powers, capacities and faculties of man are to be evolved gradually.
Every man should pass through the different Asramas regularly. He should not enter any stage of life prematurely. He can enter next stage, only when each has been completed. In nature, evolution is gradual. It is not revolutionary.
One who has passed Brahmacharya phase, without breaking celibacy, should eventually dwell in the householdership. After that, he should retire to the forest and finally he should abandon all attachments, wander as an ascetic in the fourth portion of life. In extraordinary cases, we have Suka who was born a Sanyasin. Sankaracharya took Sannyasa without entering the stage of a householder. A Brahmacharya take on Sanyasin only when his 'debts' to the world having been fully paid in the previous birth. Nowadays, young Sannyasins without qualification are found in abundance. This is contrary to the ancient rules and causes much trouble.
Brahmacharya Dharma
The first stage is the period of study and discipline. The student should not indulge in any pleasure. He stays in the house of his preceptor and studies the Vedas and science. This is the period of probation in the Gurukulas. The students begged his food. The children of the rich and poor lived together with no bias of status of life. The student regarded his teacher as his spiritual father and served him with faith, devotion and reverence.
The life of the student begins with the Upanayana ceremony (second birth). He must be hardy and simple in his habits. He rises early, bathes and does Sandhya Vanthana and Gayathri Japa. He studies scriptures and takes simple food in moderation and takes plenty of exercise. He sleeps on time and doesn't enjoy the pleasure of sleeping during the day. He is humble and obedient. He serves and respects the elders. he attempts to be chaste in thought, word and deed.
He always engages himself in serving his preceptor. He refrains from liquor, meat, perfumes, garlands, tasty and savoury dishes, women, acids, spices and injury to sentient creatures out of lust, anger and greed. He refrains from singing, dancing, gossips, slander and untruth.
Before leaving the Gurukula, and starting household life, he gives guru dhachana (a gift for the Guru) and obtains his final ubadesam (wisdom words) from his Guru:
Speak the truth, Do your duty. Never swerve from the study of the Veda. Do not cut off the line of progeny. Never swerve away from truth. Never swerve from duty. Never neglect your welfare. Never neglect your prosperity. Never neglect the study and the teaching of the Vedas.
Never swerve from the duties to the God and forefathers. Regard your mother as god (Matridevo Bhava), Regard your father as god (Pitridevo Bhava). Regard your teacher as god (Acharyadevo Bhava). Regard your guest as god (Atithidevo Bhava). Let only those actions that are free from blemishes be done and not others. Only those that are good acts to us should be performed by you.
Grahastha Dharma
The second stage is that of huseholdership. The household stage is entered at marriage, when the student has completed his studentship and is ready to take up duties and responsibilities of householder life. Of all the Asramas, the is the most important, because it supports all the others. As all creature live supported by the air, so the other orders exist supported by the householder. As all streams and rivers flow to rest in the ocean, so all the Asramas flow to rest in the householder. The Grahastha is the very heart of the whole life. Everything depends on him.
Marriage is a sacrament for Hindu. The wife is his partner in life. She is his Ardhangini. He cannot do any religious rituals without her. She stands by his left side (where the human heart is) when he performs any religious performance. Husband and wife keep Rama and Sita as their ideal.
A householder should earn money by honest means and distribute it in the proper manner. He should spend one-tenth of his income in charity. He should enjoy pleasures within the limits of the moral law. A householder is permitted to enjoy conjugal happiness on one night in a month.
The householder should perform the Pancha Maha Yajnas. The five Yajnas are:
Deva Yajna- offering oblations unto Devas, with recitation of Vedic Mantras
Rish Yajna- study of Vedas and teaching of Vedas to students, and offering oblations to Rishis.
Pitri Yajna- Tarpana or oblations to departed souls and Sraadha or annual religious rites performed for departed souls.
Bhuta Yajna- distribution of food to cows, crows and animals in general.
Atithi Yagna- giving food to guests and honouring them.
Hospitality is one of the householders' main duty. He must always feed his guest, Brahmanas and his relatives first.
When the householder sees that his children are able to bear the burden of his duties when his grandchildren are around him,he should know that the time has come for him and his wife to retire from the world and spend their time in studies and meditation.
Vanaprastha Dharma
Brahmacharya is a preparation for the life of the householder. Vanaprastha is a preparation of the final stage of Sannyasa. After discharging all his duties of a householder, he should retire to the forest or a solitary country place and begin mediation in solitude to attain higher spirituality. he is now free from social bonds and the responsibilities of life. He has ample time for studies of scriptures.
Sannyasa Dharma
When a man becomes a sannyasin, he renounces all possessions, all distinction of castes, all rites and ceremonies and all attachments to any particular country, nation, or religion. He lives alone and spends his time in meditation. He lives on alms. When he attains the sublime state of deep mediation he rejoices in his own self. He is quite indifferent to sensual pleasures. He is free from likes and dislikes, desires, egoism, lust, anger, greed and pride. He has equal vision and balanced mind. He loves all. He roams about happily and disseminates Brahma Jnana. or knowledge of the self. He is the same in honour and dishonour, praise and censure, success and failure. He is now Ativarnasrami, i.e. above Varna and Asrama. he is quite a free man. He is not bound by any social customs and conventions.
Such a Sannyasin is an ideal man. He has attained perfection and freedom. he is Brahman Himself. He is a Jivanmuktha or liberated sage. Glory to such exalted personages who are living Gods on earth!
Chathurasrama (Four Asramas) in the Modern World
At the present time, theAsramas cannot be exactly lived according to the details of ancient rules, as the conditions have changed very much. However, they can revived in our spirits to the improvement of modern life. In these stages, no one should do the duty of another. The student or Brahmachari should not do the duties of a householder, a recluse or a Sannyasin. The householder must not perform the duties of a Brahmacharin, Vanaprastha or a Sannyasin. A Sannyasin should not seek again the joys of the householder.
Peace and order will definitely prevail in the society, only if and when people do their respective duties efficiently. The abolition of Varnas and Asramas will cut at the very root of social duties. How can the nation hope to live when Varnasrama Dharma is not rigidly practised?
The students of schools and colleges should lead a life of purity and simple living. Mind should focused on studies, attaining knowledge, being respectful, humble in character, behaviour and actions. Pleasure of joy, women, liquor and any form of addictions should be refrained and rejected at all cost. Only sincere and truthful peers and companionship should be maintained.
The householder should lead the life of an ideal Grahastha. He should practise self-restraint, mercy, tolerance, non-injury, truthfulness and moderation in everything. He has to remain honest and faithful to his wife and family. Rama should be his soul idol, Eka Patni Vritha should be followed, whereby he only admires his own wife and no other women. Physical pleasure should only be obtained from his wife. This eventually cultivates sincerity, and faith amongst couples. Those who find it difficult to lead the life of the third and the forth Asrams, should remain in the either the earlier two Asramas, gradually withdrawing themselves from worldly life, desires, expectation from spouse, children etc. Practise selfless servce, study and meditate a lot. Doing this will eventually help maintain mental and physical health. Peace of mind is always felt, family bonding, worries about family members fade off, cultivating a stable and relaxed mind.
Yuga Dharma
Here we will explore the Dharmas in different yugas (era) and the evolution of Dharma in each of the yugas. In Krethayuga (Sathyayuga)- Golden age, there was a different set of Dharmas or laws. In Thretayuga- Silver age, Dharma changed into another form. In Dwaparayuga- copper age, there were different forms of Dharma. Finally the present era, Kaliyuga- Iron age, Dharma assumes a different form. Man is undergoing changes, his nature gets transformed through experiences. Hence, his external form of Dharma also should change accordingly.
In Krethayuga, Dharma was achived through contemplation, In Trethayuga, it was attained through sacrifices. In Dwaparayuga, Dharma was attained through worship of Lord Hari. In Kaliyuga, you may attain Dharma through Kirtana or loud chanting of the Lord's name.
In Krethayuga, the mind of men was generally pure. They had no distraction of the mind. There were neither cinemas, nor hotels, or dancing clubs or barhouses. Hence meditation was easy and natural to them. That is the reason why contemplation has been prescribed for men during that era. In the tretayuga, materials for the performance of yajnas or sacrifices were easily available. The people had active tendencies. Therefore, it was easy for them to perform agnihotra, Jyotistoma, Darsa-Pournimas, and other Yajnas. That is the reason why Yajna has been described as the external form of Sanathana Dharma in that age. In the Dvaparayuga, there was the manifestation of Avatars and men could easily have direct worship of God. hence, worship was perscribed as the principal form of Sadhana (practice) in that age. In the Kaliyuga, there are many distractions for the mind. People lack in Brahmacharya strength of will and power of enquiry or rational investigation. The control over physical sense deteriorate, actions take place according to fancies of the sense, emotions fluctuate or change according to the results of such actions. Expectations and material worldly attainments or attachments are set as the priorities. Humbleness, respect for each and another reduces. Pride and ego of material attainment get to the peak. Therefore Namasmaranam (chanting of god's name) and Namaswarnam (hearing of god's name) is the bear basic selfless service of humanity being recommended as the principal forms of Sadhana.With this Sadhanas, one learns to be humble, realised ones ownself, realises the lord that dwelves in all living beings. Eventually, the tendency of uplifting Chaturasrama and Dharma to ones level best increases.
Conclusion
Follow your Dharma with zeal and enthusiasm. Discharge your duties faithfully and honestly. Develop all the virtues which constitute Dharma. Never ever deviate an inch from the path of righteousness. Stick to Dharma with all your heart, mind and soul. Performance of ones duties brings happiness, quick evolution and freedom. You will soon attain immortality, eternal bliss, supreme peace of mind, perennial joy, absolute freedom and perfection. Glory to Dharma, the supreme light that leads you to the kingdom of God, kingdom of eternal peace and everlasting peace.
Om Shanti... Sarvea Jana: Sugino Bhavantho, Samastha Shanmangalaani Santho...Om Shanti!
Pangguni Uthiram (Meena Uttara-Phalguni in Sanskrit)
Pangguni Uthiram is a day of importance of Hindus. It falls on the day the moon transits in the asterism or nakshathira of Uttara-Phalguni or Uthiram in the twelth month of Hindu solar calendar, i.e. Pangguni (March-April). It is the full moon of the month Pangguni.
This month is special because the Uthira Nakchathira coincides with the full moon. This full moon signifies the marriage of Parvathy and Parameswara (Lord Shiva), Murugan and Theyvayanai, Raama and Sita, and Andaal (also known as Kothai) and Rangamannar took place. God worshipped in Kalyana Kola (Bridal form).
The darshan of Kalyana Kola signifies the importance given to grahasta dharma (marriage life and householdership). The Almighty manifests in the marital state as Uma Maheswara, Sita Rama, and Radha Krishna- despite his changelessness, sans childhood (Bala paruvam), youth ( Kaumaara Paruvam), old age (Yevane Paruvam). The lord is indeed a Nitya Kalyana Murthi all time marital status). It is also the day Lord Ayyapan was incarnated and Goddess Mahalaksmi incarnated on earth from the ocean of milk after the ocean was churned by the Gods and the demons) Hence, is it celebrated and Mahalaksmi Jayanthi.
Four Asramas of Hindu Dharma
There are four Asramas or stages in life, viz, Brahmacharya (period of studentship) Grahastha (householdership), Vanaprastha (forest-dweller or hermit), Sannyasa (life of renunciation or asceticism). Each stage has its own duties. These stages help the evolution of man. The four Asramas take man to perfection by successive stages. The practice of the four Asramas regulate the life from the beginning to the end. The first two Asramas pertain to Pravriti Marga (path of work). The two later stages relates to Nivriti Marga (withdrawal from the world or renunciation).
Life is systematically and orderly arranged in Sanathana Dharma. There is opportunity for the development of the different sides of human activities. Due occupations and training are assigned to each period of life. Life is a great school on which the powers, capacities and faculties of man are to be evolved gradually.
Every man should pass through the different Asramas regularly. He should not enter any stage of life prematurely. He can enter next stage, only when each has been completed. In nature, evolution is gradual. It is not revolutionary.
One who has passed Brahmacharya phase, without breaking celibacy, should eventually dwell in the householdership. After that, he should retire to the forest and finally he should abandon all attachments, wander as an ascetic in the fourth portion of life. In extraordinary cases, we have Suka who was born a Sanyasin. Sankaracharya took Sannyasa without entering the stage of a householder. A Brahmacharya take on Sanyasin only when his 'debts' to the world having been fully paid in the previous birth. Nowadays, young Sannyasins without qualification are found in abundance. This is contrary to the ancient rules and causes much trouble.
Brahmacharya Dharma
The first stage is the period of study and discipline. The student should not indulge in any pleasure. He stays in the house of his preceptor and studies the Vedas and science. This is the period of probation in the Gurukulas. The students begged his food. The children of the rich and poor lived together with no bias of status of life. The student regarded his teacher as his spiritual father and served him with faith, devotion and reverence.
The life of the student begins with the Upanayana ceremony (second birth). He must be hardy and simple in his habits. He rises early, bathes and does Sandhya Vanthana and Gayathri Japa. He studies scriptures and takes simple food in moderation and takes plenty of exercise. He sleeps on time and doesn't enjoy the pleasure of sleeping during the day. He is humble and obedient. He serves and respects the elders. he attempts to be chaste in thought, word and deed.
He always engages himself in serving his preceptor. He refrains from liquor, meat, perfumes, garlands, tasty and savoury dishes, women, acids, spices and injury to sentient creatures out of lust, anger and greed. He refrains from singing, dancing, gossips, slander and untruth.
Before leaving the Gurukula, and starting household life, he gives guru dhachana (a gift for the Guru) and obtains his final ubadesam (wisdom words) from his Guru:
Speak the truth, Do your duty. Never swerve from the study of the Veda. Do not cut off the line of progeny. Never swerve away from truth. Never swerve from duty. Never neglect your welfare. Never neglect your prosperity. Never neglect the study and the teaching of the Vedas.
Never swerve from the duties to the God and forefathers. Regard your mother as god (Matridevo Bhava), Regard your father as god (Pitridevo Bhava). Regard your teacher as god (Acharyadevo Bhava). Regard your guest as god (Atithidevo Bhava). Let only those actions that are free from blemishes be done and not others. Only those that are good acts to us should be performed by you.
Grahastha Dharma
The second stage is that of huseholdership. The household stage is entered at marriage, when the student has completed his studentship and is ready to take up duties and responsibilities of householder life. Of all the Asramas, the is the most important, because it supports all the others. As all creature live supported by the air, so the other orders exist supported by the householder. As all streams and rivers flow to rest in the ocean, so all the Asramas flow to rest in the householder. The Grahastha is the very heart of the whole life. Everything depends on him.
Marriage is a sacrament for Hindu. The wife is his partner in life. She is his Ardhangini. He cannot do any religious rituals without her. She stands by his left side (where the human heart is) when he performs any religious performance. Husband and wife keep Rama and Sita as their ideal.
A householder should earn money by honest means and distribute it in the proper manner. He should spend one-tenth of his income in charity. He should enjoy pleasures within the limits of the moral law. A householder is permitted to enjoy conjugal happiness on one night in a month.
The householder should perform the Pancha Maha Yajnas. The five Yajnas are:
Deva Yajna- offering oblations unto Devas, with recitation of Vedic Mantras
Rish Yajna- study of Vedas and teaching of Vedas to students, and offering oblations to Rishis.
Pitri Yajna- Tarpana or oblations to departed souls and Sraadha or annual religious rites performed for departed souls.
Bhuta Yajna- distribution of food to cows, crows and animals in general.
Atithi Yagna- giving food to guests and honouring them.
Hospitality is one of the householders' main duty. He must always feed his guest, Brahmanas and his relatives first.
When the householder sees that his children are able to bear the burden of his duties when his grandchildren are around him,he should know that the time has come for him and his wife to retire from the world and spend their time in studies and meditation.
Vanaprastha Dharma
Brahmacharya is a preparation for the life of the householder. Vanaprastha is a preparation of the final stage of Sannyasa. After discharging all his duties of a householder, he should retire to the forest or a solitary country place and begin mediation in solitude to attain higher spirituality. he is now free from social bonds and the responsibilities of life. He has ample time for studies of scriptures.
Sannyasa Dharma
When a man becomes a sannyasin, he renounces all possessions, all distinction of castes, all rites and ceremonies and all attachments to any particular country, nation, or religion. He lives alone and spends his time in meditation. He lives on alms. When he attains the sublime state of deep mediation he rejoices in his own self. He is quite indifferent to sensual pleasures. He is free from likes and dislikes, desires, egoism, lust, anger, greed and pride. He has equal vision and balanced mind. He loves all. He roams about happily and disseminates Brahma Jnana. or knowledge of the self. He is the same in honour and dishonour, praise and censure, success and failure. He is now Ativarnasrami, i.e. above Varna and Asrama. he is quite a free man. He is not bound by any social customs and conventions.
Such a Sannyasin is an ideal man. He has attained perfection and freedom. he is Brahman Himself. He is a Jivanmuktha or liberated sage. Glory to such exalted personages who are living Gods on earth!
Chathurasrama (Four Asramas) in the Modern World
At the present time, theAsramas cannot be exactly lived according to the details of ancient rules, as the conditions have changed very much. However, they can revived in our spirits to the improvement of modern life. In these stages, no one should do the duty of another. The student or Brahmachari should not do the duties of a householder, a recluse or a Sannyasin. The householder must not perform the duties of a Brahmacharin, Vanaprastha or a Sannyasin. A Sannyasin should not seek again the joys of the householder.
Peace and order will definitely prevail in the society, only if and when people do their respective duties efficiently. The abolition of Varnas and Asramas will cut at the very root of social duties. How can the nation hope to live when Varnasrama Dharma is not rigidly practised?
The students of schools and colleges should lead a life of purity and simple living. Mind should focused on studies, attaining knowledge, being respectful, humble in character, behaviour and actions. Pleasure of joy, women, liquor and any form of addictions should be refrained and rejected at all cost. Only sincere and truthful peers and companionship should be maintained.
The householder should lead the life of an ideal Grahastha. He should practise self-restraint, mercy, tolerance, non-injury, truthfulness and moderation in everything. He has to remain honest and faithful to his wife and family. Rama should be his soul idol, Eka Patni Vritha should be followed, whereby he only admires his own wife and no other women. Physical pleasure should only be obtained from his wife. This eventually cultivates sincerity, and faith amongst couples. Those who find it difficult to lead the life of the third and the forth Asrams, should remain in the either the earlier two Asramas, gradually withdrawing themselves from worldly life, desires, expectation from spouse, children etc. Practise selfless servce, study and meditate a lot. Doing this will eventually help maintain mental and physical health. Peace of mind is always felt, family bonding, worries about family members fade off, cultivating a stable and relaxed mind.
Yuga Dharma
Here we will explore the Dharmas in different yugas (era) and the evolution of Dharma in each of the yugas. In Krethayuga (Sathyayuga)- Golden age, there was a different set of Dharmas or laws. In Thretayuga- Silver age, Dharma changed into another form. In Dwaparayuga- copper age, there were different forms of Dharma. Finally the present era, Kaliyuga- Iron age, Dharma assumes a different form. Man is undergoing changes, his nature gets transformed through experiences. Hence, his external form of Dharma also should change accordingly.
In Krethayuga, Dharma was achived through contemplation, In Trethayuga, it was attained through sacrifices. In Dwaparayuga, Dharma was attained through worship of Lord Hari. In Kaliyuga, you may attain Dharma through Kirtana or loud chanting of the Lord's name.
In Krethayuga, the mind of men was generally pure. They had no distraction of the mind. There were neither cinemas, nor hotels, or dancing clubs or barhouses. Hence meditation was easy and natural to them. That is the reason why contemplation has been prescribed for men during that era. In the tretayuga, materials for the performance of yajnas or sacrifices were easily available. The people had active tendencies. Therefore, it was easy for them to perform agnihotra, Jyotistoma, Darsa-Pournimas, and other Yajnas. That is the reason why Yajna has been described as the external form of Sanathana Dharma in that age. In the Dvaparayuga, there was the manifestation of Avatars and men could easily have direct worship of God. hence, worship was perscribed as the principal form of Sadhana (practice) in that age. In the Kaliyuga, there are many distractions for the mind. People lack in Brahmacharya strength of will and power of enquiry or rational investigation. The control over physical sense deteriorate, actions take place according to fancies of the sense, emotions fluctuate or change according to the results of such actions. Expectations and material worldly attainments or attachments are set as the priorities. Humbleness, respect for each and another reduces. Pride and ego of material attainment get to the peak. Therefore Namasmaranam (chanting of god's name) and Namaswarnam (hearing of god's name) is the bear basic selfless service of humanity being recommended as the principal forms of Sadhana.With this Sadhanas, one learns to be humble, realised ones ownself, realises the lord that dwelves in all living beings. Eventually, the tendency of uplifting Chaturasrama and Dharma to ones level best increases.
Conclusion
Follow your Dharma with zeal and enthusiasm. Discharge your duties faithfully and honestly. Develop all the virtues which constitute Dharma. Never ever deviate an inch from the path of righteousness. Stick to Dharma with all your heart, mind and soul. Performance of ones duties brings happiness, quick evolution and freedom. You will soon attain immortality, eternal bliss, supreme peace of mind, perennial joy, absolute freedom and perfection. Glory to Dharma, the supreme light that leads you to the kingdom of God, kingdom of eternal peace and everlasting peace.
Om Shanti... Sarvea Jana: Sugino Bhavantho, Samastha Shanmangalaani Santho...Om Shanti!
Monday, March 22, 2010
Sivapuranam Part I
Long live the glorious Namasivaya
Long live the feet of my Master
Long live the feet which does not leave my heart even for a wink of my eyelids
Long live the feet of the king of Thiruperunthurai, my Guru who is Ruby
Long live the agamas which speak of His feet and His grace and proximity
Long live the one, long live the many, long live my god's feet.
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