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Thread: Hindu SamskAra Regulations

  1. #21
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    Re: Hindu SamskAra Regulations

    How to identify pure vermilion?
    (From: http://www.hindujagruti.org/hinduism...vermilion.html)

    'Turmeric being an underground stem, the frequencies of earth in it are far greater than stems growing above the surface of soil. Vermilion is prepared from turmeric. Since turmeric and vermilion are offered to deities the worshipper benefits from the frequencies of earth in them as well as the frequencies of deities. Consequently the Sattva attribute is enhanced in him. At the same time his ability to tolerate raja-tama (distressing) frequencies also increases.' (Divine knowledge received through the medium of Mrs. Anjali Gadgil, 17.8.2004, 3.46 p.m.)

    Pure vermilion is made from pure turmeric, water of soda lime powder and a small quantity of pure camphor. Though it is made from turmeric, the odour of turmeric is entirely eliminated and a divine scent takes its place. The odour of turmeric is evident only when it is sniffed. In contrast the scent of pure vermilion is evident upto a certain distance. Pure vermilion though possesing humidity is completely dry. Its touch is ice-cold. Pure vermilion is blood red in colour. It has a high iron content. By application of this vermilion on the forehead, negative energies are prevented from entering through the midbrow region (bhrUmadhya).

    In the past (Satyayug, Tretayug and Dwaparyug) pure vermilion was available. With the passing of the eras the Sattva attribute in the vermilion has also deteriorated. In the Kaliyug people making pure vermilion are very few. (Divine knowledge received through the medium of Mrs. Kavita Patil, 22.2.2004, 9.30 p.m.)

    Reference:

    'What is the importance of the substances used in ritualistic worship?', published by Sanatan Sanstha.

    Currently hard copy of reference book is available in: English, Hindi, Marathi, Kannada

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    Why is milk or sandalwood paste used when making vastra from cotton?
    Check: http://www.hindujagruti.org/hinduism...om-cotton.html

    What is the Science behind offering the sacred thread (janave) to deities?
    Check: http://www.hindujagruti.org/hinduism...o-deities.html

    What is the spiritual significance of water from the seven rivers?
    Check: http://www.hindujagruti.org/hinduism...en-rivers.html

    How to arrange the components of the ritualistic platter?
    http://www.hindujagruti.org/hinduism...c-platter.html

    Which specific flower should be offered to a specific Goddess?
    Check: http://www.hindujagruti.org/hinduism...s-and-why.html

    What is importance of 'offering a sari' for the Goddess?
    Check: http://www.hindujagruti.org/hinduism...e-goddess.html

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    abhiShekam milk for cooking

    Que: Can the abhiShekam milk used for the deity be used for cooking?

    Ans: Things offered to God become his property. The nivedanams such as sundal (cooked nuts and dhal), pAyasam, panchAmRutam are only distributed to the devotees as prasAdam. In the same way, the abhiShekam milk should only be distributed as prasAdam, not used for personal cooking.

    (Answer by Sri Seshadrinatha SastrigaL, Sakthi Vikatan dated Jan 25,2009, p28)

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    pancha yajnas

    Que: What are the pancha yajnas?

    Ans: They are: deva yajna, pitru yajna, bhUta yajna, manuShya yajna, brahma yajna.

    • Offering samits (twigs) in the agni is deva yajnam.
    • Offering tarpaNam (water) to the deceased ancestors is pitru yajnam.
    • Offering food for the living beings is bhUta yajnam.
    • Offering food to the atithis (guests) who seek our house is manuShya yajna.
    • Reciting the Vedas is brahma yajnam.

    (Answer by Sri Seshadrinatha SastrigaL, Sakthi Vikatan dated Jan 25,2009, p29)

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    TirumAngalyam, golden pendant of Hindu marriage

    Que: There is no mention of TirumAngalyam in the Vedas anywhere. What is your opinion about the ritual of wearing the mAngalyam (golden pendant) on the mangala sUtra (auspicious thread) in a Hindu marriage?

    Ans: It is customary to feed a newly born child with a pinch from the mixture of honey and ghee, rubbing some gold into it. This would help the child to control its kapham (phlegm) and improve its digestive power.

    On the seventh day of birth of the child, people would adorn its hands with golden bands and legs with silver bands. As the child grows, the golden ornaments it wears on the body would increase.

    The child's ears are also pricked and adorned with studs; a golden thread is wound round its waist; a pair of kolusu is worn on the legs. And for the girl child as it grows, she will have a stud on her pricked nose, banbles called vangi on her wrists, and a golden belt called oddiyANam on her waist.

    The dharma shastra exhorts golden ornaments to be worn on the body, specially by the girl children. The Veda also advises it: tasmAk svarNam hiraNyam dhAryam). The thAli or mAngalyam is one such golden ornament a girl is adorned with at the time of her marriage. Since gold is auspicious, it is best to wear the metal exhorted by the Vedas for wearing on the person.
    रत्नाकरधौतपदां हिमालयकिरीटिनीम् ।
    ब्रह्मराजर्षिररत्नाढ्यां वन्दे भारतमातरम् ॥

    To her whose feet are washed by the ocean, who wears the Himalayas as her crown, and is adorned with the gems of rishis and kings, to Mother India, do I bow down in respect.

    --viShNu purANam

  2. #22
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    Re: Hindu SamskAra Regulations

    Self performance of antyeShTi kriyA (last rites)

    Que: Since I have no children of my own, can I go to Kashi and myself do my antyeShTi kriyA?

    Ans: Such thinking is wrong. BhIShma PitAmaha was a brahmachAri, so we all offer tarpaNam to him. For those who have no children, others would give tarpaNam. How?

    It is customary to keep a piNDam for those born in our kulam during the ArAdhanA of our ancestors. In that way, someone born in your kulam would include you for the purpose (ye agni dagdhA ye anagni dagdhA). It is customary to say during the tarpaNam, "I offer this water for those who died as orphans, with no mother, father, relatives or children."

    Therefore, it is not necessary for self performance of antyeShTi kriyA while with no children is alive. We approach the tIrtha sthalas Gaya and Kashi to satisfy our ancestors. In those days, people used to spend their last days in Kashi just to let their death happen in that sacred place. Such people did not themselves do their own last rites there.

    The Dharma Shastra says that the purpose of one having a putra is that he would offer the piNDam for the parents. If everyone starts doing self performance of the last rites, then the advice of Dharma Shastra would become meaningless, because no one would bother about having a son!

    (Answer by Sri Seshadrinatha SastrigaL, Sakthi Vikatan dated Feb 09,2009, p32)

    Garuda Puranam and the sonless parents

    Que: It is customary to read Garuda Puranam during the last a person's last rites are performed, in order that the deceased's AtmA would get shAnti. But then the Garuda Puranam says that those who had no sons and died would reach a kind of hell meant for such people. My parents have only us--five daughters, no son. They are pious and adhere to their dharma. What would be their fate when they are dead?

    Ans: Perhaps the statement in the Garuda Puranam that the putra is one who rescues a person from the hell of put is the cause of your concern. The purpose of Garuda Puranam is to stress that we should not forget our dues to our deceased parents, because we are only made of their jIva aNus. Death and the misery that follows it are inevitable, so without getting oneself lost in the misery, one should ensure proper performance of the last rites of the deceased, this is the message of Garuda Puranam. If one gets the feeling that the deceased has been rescued to the shore by proper performance of last rites, that would give distinction to such duties.

    The explanations in the Puranas should be seen in context and the right meaning obtained. The purpose of Shastras is to emphasize that a putra is desirable for vaMsha vRuddhi.

    For those who have no sons, the Shastras would direct the last rites to be performed through the daughter's son. If there is no daughter's son, the Shastra says that the daughter can perform the last rites. Thus the Shastra gives alternate choices with the emphasis that if no eligible relative is there, a person who is not a relative can also do the last rites. The Shastras direct that even the orphans should be given the last rites.

    (Answer by Sri Seshadrinatha SastrigaL, Sakthi Vikatan dated Feb 09,2009, p32)
    रत्नाकरधौतपदां हिमालयकिरीटिनीम् ।
    ब्रह्मराजर्षिररत्नाढ्यां वन्दे भारतमातरम् ॥

    To her whose feet are washed by the ocean, who wears the Himalayas as her crown, and is adorned with the gems of rishis and kings, to Mother India, do I bow down in respect.

    --viShNu purANam

  3. #23
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    Re: Hindu SamskAra Regulations

    Reading out Veda mantras in pujas

    Que: Can any good accrue by reading out the Veda mantras such as shrI rudram, puruSha sUktam, shrI sUktam from a book in pujas?

    Ans: Veda mantras should not be read out from a book, only recorded in mind. When this is not possible, there is no compulsion to worship only chanting those mantras.

    One can do worship by chanting the gAyatri mantra, or aum namo nArAyaNA or aum namaH shivAya, chanting the divine names. It is enough if the prArthanA is done with the sincere supplication, 'I can't recite the Vedas as per regulartions. I do puja thinking of You and You should give me your grace and blessings.'; and the fruits equivalent to chanting the Vedas could be obtained.

    The tradition of a guru reciting the mantras, the students committing it to memory and then chanting it back has been in vogue from time immemorial. It is today followed in the Veda PAThaShAlas: teaching Vedas without books.

    An eight year old boy gets to learn the Vedas by listening, memorising and chanting. This practice should not be transgressed. Besides, it is wrong to expect fruits by going against the rules of the Dharma Shastras!

    (Answer by Sri Seshadrinatha SastrigaL, Sakthi Vikatan dated Feb 09,2009, p32)

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    mUlam nirmUlam for a girl?

    Que: Is it right to say that the birth star mUlam means nirmUlam (extirpation) for a girl, specially when Sarasvati, the Goddess of Education was born in that star?

    Ans: There is no loss or lack of eligibility for marriage for a girl born in the star mUlam. In the books written by the Rishis and such astrology experts as Varahamira, there is no evidence for the saying 'girl in mUlam would be nirmUlam'. This is perhaps something someone said in the books published later on.

    Everyone of the people must be born in one of the 27 nakShatras (asterisms). The job of the asterisms is to provide the link of time to man (nakShatreNa yuktaH kAlaH). Their nature does not stick to a person, only the karma of the person.

    Therefore, we should not have blind faith in such truthless sayings. There are people who even confirm that such and such a man lost his father because he married a girl born in the star mUlam! And there are parents who repose their faith on charts that invalidate a girl born in mUlam for matrimonial alliance.

    Mantresvara in his book phaladIpika explains that a person's lifetime, knowledge, actions and financial status are all determined when the person is in the mother's womb." (AyuH karma cha). How can then the lifetime of a related person be affected by the birth star of a girl who is accepted as a daughter-in-law? Thus when there are several direct reasons for the loss of life and property, and for the hurdles in efforts, how can a girl's birth star be blamed for them?

    Such sayings as "The girl in BharaNi will rule TaraNi (world)", "The Appan (father) of Chittirai is on the streets", "Kettai is not suitable for JyeShta" are not acceptable, and it is our responsibility to save our youth from their influence.

    And then, how can Sarasvati Devi have a birth? The Dharma Shastra only says, "Let the worship of Goddess Sarasvati commence on the day of the mUlam star." (mUlena AvAhayet devIm).

    The Veda has the information, "We should pray to the goddess of MUlam, who is the god of creation. She must give us active, valiant children; the capability to conquer our enemies; and prosperity to the people."

    The Vedas portray MUlam as only an auspicious star: mUlam prajAm vIravaI. Therefore there must be no wrong opinion about the star mUlam.

    There are many pieces of information in the books of astrology that quote no evidence of their source. Without adequate examples of proof, we should not follow their advice.

    (Answer by Sri Seshadrinatha SastrigaL, Sakthi Vikatan dated Dec 27,2009, p32)

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    dIpam in a coconut cut in half

    Que: Is it proper to light a lamp using a coconut cut in half?

    Ans: Why a coconut to light a lamp? From the point of view of purity and economy, only the lamps made of clay are the best. Somebody sometime lit a lamp breaking a coconut... and others started following it as a custom!

    Only that? The sampradAya of lighting a lamp using cut lemons has also taken roots. Also the prachAram that a lemon lamp is visheSham for this god, a coconut lamp for this other has also started!

    The grammar and rule is also there in the matter of lighting a lamp. The Dharma Shastra does not permit using anything to light a lamp.

    In some villages, the coconut is used as a lamp in the homes where a death occurs. There are also people who use it as a ghee-filled lamp to worship Amman. Such things are born out of some belief. It is always best to light lamps as ordained in our tradition and culture. One can very well ignore the customs that cropped up at later times.

    (Answer by Sri Seshadrinatha SastrigaL, Sakthi Vikatan dated Dec 27,2009, p32)

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    रत्नाकरधौतपदां हिमालयकिरीटिनीम् ।
    ब्रह्मराजर्षिररत्नाढ्यां वन्दे भारतमातरम् ॥

    To her whose feet are washed by the ocean, who wears the Himalayas as her crown, and is adorned with the gems of rishis and kings, to Mother India, do I bow down in respect.

    --viShNu purANam

  4. #24
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    Re: Hindu SamskAra Regulations

    Disposing water from the tarpaNam

    Que: It is said that the water collected from offering tarpaNam on days such as amAvAsya should not be poured to feed any plant including the tuLasi? Whereas the water collected from the sandhyA vandana japam is poured in a tuLasi pot?

    Ans: We normally keep a vessel to collect the tarpaNam water from falling on the ground. Later the water is poured onto the water bodies (such as the well). Since in these days people have to take up residence in places where there are no open water bodies, there is nothing wrong in pouring the tarpaNam water in a clean place such as under a coconut tree or even the plants or creepers, along with the sesame seeds; however, it should be ensured that the seeds don't sprout.

    It is not necessary to collect the water offered during sandhyA vandanam. The japam can be done outside the house so the water falls on the ground. It is a new custom to do the japam inside the house, keeping a vessel to collect the water offered. It would be childish to seek explanations in the Shastras when we do things as we like.

    (Answer by Sri Seshadrinatha SastrigaL, Sakthi Vikatan dated Dec 27,2009, p28)

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    VaDai mAlai to Sri Anjaneya and Sri Kala Bhairava

    Que: Why do people adorn Sri Kala Bhairava too with a vaDai mAlai as is usually done for Sri Anjaneya?

    Ans: It is customary to adorn a deity with garlands made of flowers, pearls, gold, diamond, coral, tuLasi and rudrAkSha. The flower (puShpam) is generally a substitute for the gold (svarNa puShpam).

    Flowers are Nature's wealth, they are soft and fragrant, so wearing them over the neck of a person or deity in the form of a garland is very meaningful. The puShpa mAlA was used in the svayamvaram festivities in the olden days. Thus we read in the Puranas that the princesses Sita, DraupatI, Indumati and Damayanti were waiting with flowery garlands in their hands for their would be husbands.

    Customs are getting transgressed in the course of time and today we find that several substances such as the vaDai, betel leaves, fruits, coconuts, koNDaikkaDalai (chickpeas), arugampul (hirati grass) and even currency notes are used to make garlands and adorn deities. To confirm the new practices, people even resort to the sthala purANam and stories of devotees who used such garlands and got blessed!

    The vaDai mAlai, incidentally, can be offered to any deity as well as Anjaneya. Distinctions as to the deity or the substance may not be applicable when the divine services change according to the whims of the devotee.

    Our ancestors expressed bhakti and acted with peace, character, culture and control. We too can follow them in this regard, but then in today's circumstances, new garlands are made, given prominence, and used in deity worship, whose scale is changing according to the devotee's whims and wishes.

    However, it is better to stop with this, without adding novel thoughts to deity worship.

    (Answer by Sri Seshadrinatha SastrigaL, Sakthi Vikatan dated Dec 27,2009, p29)

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    Breaking white pumpkin to ward off dRShTi

    Que: Why is only the white pumpkin used to ward off dRShTi (looks with evil thoughts)?

    Ans: The banana among the fruits and cotton garments among the clothes are preferred, along with such other things, for cleanliness and economy.

    The white pumpkin is fleshy and juicy, so easily absorbs the mixture of lime and turmeric, turning it into a blood-red color. This color gives a sense of disguest and dismay to an onlooker, preventing any thoughts of jealousy that might arise in the person's mind as he/she looks at the object to which the pumpkin is offered, thus warding off the dRShTi.

    The tradition of killing animals in sacrifice for the deities of protection has been an ancient one. Since it was established in course of time that killing is against the dharma of ahiMsA, people started using the white pumpkin as a substitute for the flesh of the animal and the mixture of lime and turmeric for blood, and thus simulate an actual blood sacrifice. Thus the white pumpling used to ward off dRShTi helps us to overcome our cha~jchalam (unsteady mind) and carry on our task.

    (Answer by Sri Seshadrinatha SastrigaL, Sakthi Vikatan dated Nov 27,2009, p10)

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    रत्नाकरधौतपदां हिमालयकिरीटिनीम् ।
    ब्रह्मराजर्षिररत्नाढ्यां वन्दे भारतमातरम् ॥

    To her whose feet are washed by the ocean, who wears the Himalayas as her crown, and is adorned with the gems of rishis and kings, to Mother India, do I bow down in respect.

    --viShNu purANam

  5. #25
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    Re: Hindu SamskAra Regulations

    samaSTi upanayanam: unsuitable day for one vaTu

    Que: The subha muhUrta dinam of one of the vaTus involved in a samaSTi upanayanam does not conform to his nakShatra. What is the solution?

    Ans: The samaSTi upanayanam is not favoured by the Dharma Shastras. It is strange to seek explanations such as muhUrta for practices introduced newly.

    Shastras permit conducting the upanayanam simultaneously for twins, since the auspicious function time would be the same for both the boys. But for others born at different times, even if they are brothers, the upanayanam should only be performed separately at the appropriate time.

    The upanayanam is a saMskAra that should be conducted as the boy completes his eightth year of age, including the ten months he was in the mother's garbham. This vaibhavam that gives the qualification to carry on the svadharma must be performed in time.

    We strive and obtain the voting rights and the concessions for the senion citizens at the right time. The same care must be there in conducting the vaibhavams such as the upanayanam too. Since the upanayanam is a boy's birthright, our carelessness and procrastination should not deprive the child of his right.

    Since you missed the right time of the upanayanam, you seek to do it in samaSTi. To do something that must be vyaSTi in samaSTi won't give the appropriate fruits. It is not good to seek the samaSTi showing your inability as a reason.

    The compassion that at least for the upanayanam to happen at the right time, let it be done in samaSTi is not acceptable. This would result in encouraging people who have no shraddha. And in course of time, all upanayanam ceremonies would merge in samaSTi.

    People who have no shraddha would never realize their mistake. One should not feel happy about some act of reformation, pointing to what one or two others do. These days even people with shraddha have come to accept the samaSTi upanayanam!

    If the samaSTi is accepted, then one should not worry about the muhUrta dinam.

    The vivAha vaibhavam that was conducted for four days in those days has been reduced to a one day ceremony. It would be no surprise if it gets reduced further to just one session in course of time. We also conduct the shAnti kalyANam which should be done at the bridegroom's house, (at the marriage venue or elsewhere) on the same night. What our ancestors thought was one thing and what happens today is totally another.

    Should the upanayanam be reduced to this state? Think about it.

    (Answer by Sri Seshadrinatha SastrigaL, Sakthi Vikatan dated Nov 27,2009, p12)

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    Disposing pratimAs that are bhinna

    Que: Since the pratimAs of our kula deivam are bhinna we have made alternative images and worship them. How do we dispose the broken images?

    Ans: The pratimAs that are bhinna won't do for the pUja. There is no harm in removing them. They can be disposed as desired.

    If the thought that divinity was present in them till recently troubles you, you might leave the broken images in water bodies such as a river or pond. Or you can recast them into other forms and use them. A broken images loses its divinity and sAnnidhyam. So it can be disposed of in any suitable manner; the way of disposal only requires firmness of heart.

    (Answer by Sri Seshadrinatha SastrigaL, Sakthi Vikatan dated Nov 27,2009, p13)

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    रत्नाकरधौतपदां हिमालयकिरीटिनीम् ।
    ब्रह्मराजर्षिररत्नाढ्यां वन्दे भारतमातरम् ॥

    To her whose feet are washed by the ocean, who wears the Himalayas as her crown, and is adorned with the gems of rishis and kings, to Mother India, do I bow down in respect.

    --viShNu purANam

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    Re: Hindu SamskAra Regulations

    Donning kAvi vastram

    Que: According to the Dharma Shastras, who can wear the kAvi vastram and on what occasions?

    Ans: The saffron cloth is also known as kAShAyam. This is a cloth that should be donned by the ascetics. Those who are past worldly desires and hates can wear the kAvi vastram.

    The ascetics are known as mRutita kaShAyaH. Since it suits their nature, the kAvi vastram is preferred by the ascetics.

    The Dharma Shastra, which advises that the people other than the ascetics should avoid wearing the kAvi vastram, recommends the white cloth for them. The Veda says that the white-colored dhoti is suitable (vAsaH cha shaumam anyatvA shuklam). The thread should be drawn from cotton, woven into a cloth and worn (kArpAsAM vA vikRutam).

    The white clothes should be worn during the ArAdhana of the Devas and ancestors, and when the Dharma Shastra codes are practised. The white color indicates the satva guNam! For one who does his Dharma Shastra duties wearing red, saffron, blue or yellow clothes, the Dharma Shastra insists on a parihAram (nIla pItAdi vastra dhAraNa...). It is not acceptable for the Dharma Shastra to wear saffron clothes in the worship of God. It would advise us to avoid colors meant for the rajo and tamo guNAs!

    The Ayurveda which says that one can wear clothes of different colors to suit the season, advises that the saffron cloth can be worn for reasons of sukhAdhAra, but then it should be thin (taddhArayet uShNakAle).

    The red and yellow clothes can be seen in the tantra worships. There, the kAShAya vastram wouldn't be an appropriate one!

    We should not connect the practices we have devised for our own comforts to the Shastras. If one accepts renunciation, then one can wear the kAvi, not otherwise.

    (Answer by Sri Seshadrinatha SastrigaL, Sakthi Vikatan dated Feb 24,2009, p26)

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    shaiva itihAsas

    Que: The Ramayana and the Mahabharata are connected with VaishaNavam. Are there any such itihAsas connected with the Shaivam?

    Ans: Books such as the Shiva Purana, Linga Purana, Skanda Purana, Agni Purana, KUrma Purana, the Shiva LIlArNavam, and kAvyas such as the NIlakhaNTa Vijayashambhu explain the Shaivam sect. Apart from these, there are other books such as the Tripura Samharam.

    Even in the Ramayana and the Mahabharata, the shadow of Shaivam could be seen! You might be knowing the information that Sri Rama worshipped Isha (Shiva) in Rameswaram and Arjuna not only fought with Shiva but by His grace obtained the PAshupatAstra.

    It is the tradition in the Puranas to glorify that form of God which the devotee likes. This would help the devotee focus his/her mind in the Purana, follow the codes of conduct it teaches and progress.

    (Answer by Sri Seshadrinatha SastrigaL, Sakthi Vikatan dated Feb 24,2009, p26)

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    Upadesha regarding deiva upAsana

    Que: Should one seek only the Brahmins to get upadesha (instructions) regarding deiva upAsana (deity worship)?

    Ans: It is best to approach the qualified brahmins for mantropadesha connected with the Vedas. For the mantropadesha that is related to the Tantra Shastras, people trained in those areas of knowledge can be approached.

    A man wrote a commentary for the Saundarya Lahiri. He had explained AmbaaL's mUla mantra in that book. A debate arose that he had publicized a mantra that should be hidden and only taught by word of mouth in the guru-shiShya tradition. He replied 'everyone who reads my commentary with devotion is my disciple, and I have only given him/her the mantropadesham in writing; so there is no transgression of the tradition!'

    It is best to approach the appropriate person to get upadesha. Dharma Shastras have entrusted the work of upadesha to the Brahmins.

    Arjuna learnt the skills of archery from DroNa. KarNa approached Parashurama. Sri Krishna approached ShantIbini maharshi. We too can follow them!

    (Answer by Sri Seshadrinatha SastrigaL, Sakthi Vikatan dated Feb 24,2009, p31)

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    रत्नाकरधौतपदां हिमालयकिरीटिनीम् ।
    ब्रह्मराजर्षिररत्नाढ्यां वन्दे भारतमातरम् ॥

    To her whose feet are washed by the ocean, who wears the Himalayas as her crown, and is adorned with the gems of rishis and kings, to Mother India, do I bow down in respect.

    --viShNu purANam

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    Re: Hindu SamskAra Regulations

    Photos of the deceased in puja room

    Que: I have kept the photos of my deceased father-in-law and mother-in-law near the portraits of deities. Is this right? Can I place a tilak on the photo of my mother-in-law?

    Ans: The mother-in-law who should remain in mind, you have offloaded her into a portrait. How can that be a symbol of devotion? Your idea of thinking of those who attained divinity by death as equal to the ParamporuL (Brahman) is strange!

    In the homes of the wealthy, the photographs of father and mother would be hung on the wall. In the olden days, the portraits of ancestors were not hung on the walls on par with those of the deities. This tradition cropped up in the middle. The photograph of your mother-in-law kept in the puja room might help show the respect you have for her to the others, only that much!

    Devotion is one that should be within us. It is not necessary that others should come to know it. We should keep in our mind the people who lived with us and passed away. We should not shut them off from mind and hang them as just pictures.

    If it is your wish to hang a picture, hang it in the wall of some other room, not along with the portraits of deities.

    Regard God as above everything, only that is the good tradition!

    (Answer by Sri Seshadrinatha SastrigaL, Sakthi Vikatan dated Dec 12,2008, p35)

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    Worshipping Shiva with tuLasi leaves

    Que: Can Shiva PerumAn be worshipped with the tuLasi (basil) leaves?

    Ans: 'With devotion, if a leaf, a flower, a fruit or water is offered, I shall accept it', says Sri KrishNa ParamAtma. He does not specify a leaf or plant; has left it to the wish of the devotees!

    Only those who have not attained pUraNatvam (completion) would have love and hate. God is paripUraNa (perfect), so you can choose the articles you wish to offer Him. Thus, you can offer the tuLasi leaves to Shiva PerumAn.

    Puranas would mention that such and such specific leaf is suitable for the image of such and such deity. For example, bilva leaves are special for Shiva; tuLasi for Narayana. This is only to highlight the speciality of the leaf, so we shouldn't think that the other leaf is not suitable for this god.

    The Puranas would mention that 20 leaves are special for PiLLaiyAr (Ganapati). Among them, the mango leaf is one. So, do we worship him daily with mango leaves in practice?

    There is another information that for the Isha (Shiva), the tAzhampU (screw pine flower) is not suitable. There would be a story for that. At the same time, it would be mentioned that for AmbaaL who is Isha's Devi, the screw pine flower can be offered. This would raise the question, 'Can the image of ArdhanArIshvara be worshipped with the screw pine flowers?'! Shiva who accepts Uma with screw pine flowers on her hair, how can he remain without breathing in the fragrance of the screw pine flowers?

    Therefore, it is useless to analyze as to the articles that are right or not for the images of the deities.

    ShabarI offered the fruits that she tasted and found tasty to Sri Rama. KaNNappar the hunter, offered only the food that he liked to Shiva. And AndAL offered the same garland that she wore to PerumAL!

    The tuLasi has a special fragrance which is suitable for the body and mind. One can offer an article that is (spiritually) suitable to him to the image of his favourite deity. The fragrant flowers and the leaves are creations of God. What he created, we may offer to Him and be happy.

    (Answer by Sri Seshadrinatha SastrigaL, Sakthi Vikatan dated Dec 12,2008, p35)

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    Offering mAngalyam for divine svarNAbhiShekam

    Que: An abhiShekam for Goddess Gurga was performed in a temple. When the gurukkaL (priest) told, "I am going to perform a svarNAbhiShekam. Those who are willing may offer their gold ornaments." A young woman gave her tirumAngalyam with its koDi (thick chain). When the abhiShekam was over, the priest returned the jewels, and she wore it back on her neck. Is this right?

    Ans: It is wrong that the young woman gave her tirumAngalyam, removing it from her neck. It is also wrong that the priest accepted and used it. Owing to their ignorance, these two people have perhaps introduced a new custom!

    The tirumAngalyam should always remain hanging on the neck for the sumangalis. 'AmbaaL's tirumAngalyam is visible like a line, sticking to her neck!' says Adi Sankara. The elders would bless, "Should live long with your tirumAngalyam shining."

    The priest should have asked for another ornament when the tirumAngalyam was offered. And that woman too should have given some other ornament of hers.

    A king named Raghu who was the ancestral light of the Surya vaMsha, conducted a yajna. The niyati (obligation) was that the king should offer in the fire sacrifice all that he had earned and saved as his belongings. But then Raghu did not offer his siMhAsana (throne) and the white chAmaram (hand fan). 'They are things that preserve his royal individuality and lineage', says poet Kalidasa in his RaghuvaMsham. In the same way, the tirumAngalyam is the individual identity for the sumangalis, and the niyati is that it should never be offered. If the pUNUl (sacred thread) is taken off, the eligibility to chant the Vedas would be lost. Even if it is a well worn out thread, only after wearing a new thread (with the required mantras) that the old thread be removed.

    The lawyer is known only by his black coat. During the British reign, a policeman would be considered to have lost his job if his hat was seized away from him!

    AmbaaL has a name 'sarvamangaLA'. Only the tirumAngalyam that the Isha (Shiva) tied to her neck gives her this distinction. In the same way, only a woman's tirumAngalyam tied to her neck by her husband makes her a sumangali. The tirumAngalyam indicates that an ordinary woman has been raised to the status of a mangaLa nAyaki. So, the tirumAngalyam should not be seen as just an ornament. Gold will heighten the effect of the abhiShekam water, but the tirumAngalyam is not needed for that purpose.

    To distinguish the bride, her husband (during the marriage ceremony) would pour some gold-added water through a yoke on her head and thus symbolically sanctify her bath. Women wear gold on their ears and nose, and this gold gets added to water during their bath and sanctify it. Men too wear a gold kaDukkan on their ears and a ring on their finger for this purpose. The Dharma Shastra advises (the kartA) to wear a golden pavitram (ring) and perform the rituals.

    Therefore, our Dharma Shastras do not advise wearing gold ornaments as an indicator of wealth or for the others to feel happy looking at them. It has the purpose of purification and sanctification of our dhArmic activities. Ancestral qualities and manners are replete with meaning.

    When there are so many ways to offer and do service to God, the idea of giving the tirumAngalyam should never crop up.

    (Answer by Sri Seshadrinatha SastrigaL, Sakthi Vikatan dated Dec 12,2008, p37)

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    रत्नाकरधौतपदां हिमालयकिरीटिनीम् ।
    ब्रह्मराजर्षिररत्नाढ्यां वन्दे भारतमातरम् ॥

    To her whose feet are washed by the ocean, who wears the Himalayas as her crown, and is adorned with the gems of rishis and kings, to Mother India, do I bow down in respect.

    --viShNu purANam

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    Re: Hindu SamskAra Regulations

    Rig, Yajur upAkarma

    Que: What is meant by the terms Rig upAkarma, Yajur upAkarma?

    Ans: Rig stands for the Rig Veda, Yajur for the Yajur Veda. 'upAkarma' refers to the learning of the Vedas. This includes reading out the Vedas so as to renew it.

    There is a part called 'vedArambha' in the 'upAkarma'. This refers to the commencement of Vedas for those who learn them, and the renewal of the Vedas (by reciting it) for those who already have learnt them. It is not enough to just have learnt Vedas. They must be chanted daily and renewed.

    Vedas should always remain with its fresh their bloom and lustre. So 'upAkarma' is the ritual that Vedas insist on for this purpose. Vedas are to be preserved orally. Therefore it is stressed that on the sacred day of the 'upAkarma', the disciple should repeat chanting of the Vedas after his guru.

    It is not a distinction to record in writing the Vedic sounds that should be recorded in mind. With a written copy, the Vedas would vanish when the book is worn out; so the Vedic vidyA should be preserved in the brain.

    The oral education of Vedas helps to preserve its evergreen state. If Vedic teaching had been from books, it would have lost its prominence gradually like the other areas of education. Thus 'upAkarma' is the festival meant to save the Vedas which are the basis of our culture and tradition.

    (Answer by Sri Seshadrinatha SastrigaL, Sakthi Vikatan dated Nov 12,2008, p29)

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    pitRu kArya, shrAddham for the lost people

    Que: A man left his family 40 years ago and it is not known if he is still alive. How do we perform his 'pitRu kArya and shrAddham' for him, and how do we compute the 'tithi' for this purpose?

    Ans: The Dharma Shastra says that if a person who left home is alive is not known to be alive after twelve years, his last rites should be performed, assuming him to be dead. In the (unlikely) event of his returning alive after such a long time, the Shastra says that he can be considered as newly born and admitted after performing the rites such as the 'jAtakarma'.

    It we leave out performing karma for a long lost person with the bother that he might perhaps be still alive, it could result in deficiency in 'kAryas' such as 'pitRu shrAddham' and 'nAndI shrAddham'. How is this?

    If the lost person is really dead contrary to our expectation, he would remain only with the 'preta sharIram' until the last rites due to him are performed! He cannot be called for the 'shrAddha kAryas' done to our ancestors. And if he cannot be called, then the 'shrAddham' rites cannot performed to his ancestors such as his father and grandfather, by their descendants, resulting in unnecessary mental discomfiture. And then, he cannot be included in the rites such as the 'nAndI shrAddham' done at the time of a wedding; and there will be no fruits if we pretend to include him in such rites.

    The main requirement for 'shrAddham' is 'shraddhA', which would be spoiled by unnecessary doubts rising in us.

    If the son of a long lost father does not perform 'shrAddham' for his father, then after he is gone, his own son cannot include the name of the paternal grandfather in the 'shrAddham' done to him, thus creating deficiency in the 'shrAddham'. Therefore, it is best to do the karma as ordained.

    In these circumstances, either the 'kRuShNa pakSha ekAdashi' or the 'amAvAsyA' may be considered as the 'tithi' in the rites performed to a long lost person.

    (Answer by Sri Seshadrinatha SastrigaL, Sakthi Vikatan dated Nov 12,2008, p29)

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    Wife doing charity without her husband's knowledge

    Que: Can a wife carry on the acts of charity without her husband's knowledge?

    Ans: 'Practice the dharma' ('dharmaM chara') says the Vedas. 'Desire to practice dharma' said AvvyaiyAr. When a person is residing with other people such as the husband, wife, and son, it is obligatory to include them in the acts of dharma. Vedas insist on first giving away some food before one starts eating it. For peace in life, dharma and the faith in dharma are necessary.

    Trying to make the husband understand this and have faith in dharma and then doing charity with his knowledge is always best.

    (Answer by Sri Seshadrinatha SastrigaL, Sakthi Vikatan dated Nov 12,2008, p33)

    *********
    रत्नाकरधौतपदां हिमालयकिरीटिनीम् ।
    ब्रह्मराजर्षिररत्नाढ्यां वन्दे भारतमातरम् ॥

    To her whose feet are washed by the ocean, who wears the Himalayas as her crown, and is adorned with the gems of rishis and kings, to Mother India, do I bow down in respect.

    --viShNu purANam

  9. #29
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    Re: Hindu SamskAra Regulations

    Garlic and onion in food

    Que: Garlic and onion represent cursed Rishis, they should not be included in our food, specially on the New Moon day, says my grandmother. Is there any puranic basis for this?

    Ans: Garlic and onion are good for health. The onion has a special name, 'rasonam'. In sustaining the bodily health, the onion is praised to be the king. ('nikila rasAyana rAjogandhe nokreNa lashuna iva').

    The onion is used as the root and constituent of several drugs. The Ayurveda says that it is used as remedy for several ailments. So the onion may be used to sustain health. But then since they create some hurdles in our daily spiritual efforts, they should be avoided, says the Dharma Shastra.

    Since the 'tAmasa' food affects our mind, it is likely to lessen the 'shraddhA' in our activities. This could induce laziness, raise anger and craving levels and spoil our spiritual progress. Since the onion and garlic have this 'tAmasa guNa', the Dharma Shastra recommends avoiding them in our food. But then the poeple who are accustomed to using them can't give up easily, so the practice arose to avoid them at least on the New Moon day.

    People who chant the Vedas and handle the 'shAstra prayogas' should avoid the onion and garlic so their mental flow is not affected. Brahmins of Bengal would avoid the onion. People are there who are experts in the 'tarka shAstra' and the 'yoga shAstra' (scriptures of logic and yoga). Sri Krishna also advises us to avoid 'tAmasa' food.

    Good and bad are mixed in everything. It is not proper to exaggerate the good and speak ill of the bad! It is better to be cautious about the bad and avoid them. It is difficult to avoid the onion that holds a primary place in our food; but easy to cut down the occasions when they are used.

    (Answer by Sri Seshadrinatha SastrigaL, Sakthi Vikatan dated Oct 28,2008, p74)

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    Clapping hands to worship Sri ChaNDikeshvara

    Que: It is the custom to clap hands to wake up Sri ChaNDikeshvara and worship him. But some people say this is wrong?

    Ans: You don't have to change the custom, continue it. VishvAmitra Rishi wakes up Rama-LakshmaNA from their sleep calling, "Come on, get up! It's dawn already."

    We wake up EzhumalaiyAn (Sri Venkateshvara) singing SuprabhAtam to him. In the traditional bhajans it is customary to put God to sleep and wake him up in the morning. In the olden days, there were assistants in the palace whose job was to wake up the king by singing 'stutis' to him. It is among the services of the 'bhaktAs' to sing a song in a specific 'rAgA' to put God to sleep and in another 'rAgA' to wake him up in the morning.

    Moreover, where is sleep for Sri ChanNDikeshvara who is always immersed in 'dhyAnam' (meditation)? He is adored with the words "chaNDikesha mahAbhAga shiva dhyAna parAyaNa" ("O Lord ChaNDikeshvara, you are greatly blessed, because you are the one who always keep IshA in your meditation and are immersed in it!"). We clap our hands to seek his attention. There are minds which do not take this as an 'apachAram' (inappropriate act).

    Can we say that the announcement, "For the kind attention of the passengers... The train number..." disturbs the sleep of a person?

    It is the devotee's nature to call Swami when he/she is in trouble. Can we say that we won't get any problems during the deity's time of sleep? (Suppose) A snake is holding a frog in its mouth trying to swallow it. If we try to rescue the frog, we incur the sin of depriving the snake of its food. If we don't we incur the sin of not having rescued the frog! In the same way, if we clap hands then ChaNDikeshvara's sleep will be disturbed; if we don't, his attention won't be directed towards us. Therefore, we can follow the act of our elders who clapped hands, as there is nothing wrong in it.

    (Answer by Sri Seshadrinatha SastrigaL, Sakthi Vikatan dated Oct 28,2008, p77)

    Another point of view about this act quotes the proverb 'Sivan sotthu kula nAsham' ('(Taking) Shiva's property would ruin the family'). Thus we indicate to Sri ChaNDikeshvara who is Shiva's guarding deity that we have not taking even an iota of property from the ShivA temple by clapping hands so even the sand particles that might have stuck to our hands would fall down.

    *********

    'shraddhA dinam' falling on the 'ekAdashi tithi'

    Que: If the 'shraddhA dinam' falls on the 'ekAdashi tithi', what are the 'AhAra niyamas' of the 'shraddhA brAhmaNa' as well as the person who observes the 'shrAddha'?

    Ans: If the 'shrAddha' falls on the 'ekAdashi tithi', only the 'shrAddha' should be practised. To the person who observes the 'vrata' on all the 'ekAdashi' days, this would obviate the intervention by the 'shrAddha' and fetch the 'ekAdashi vrata phala'. This is the practice of the 'smArtas'.

    'Smritis' are compilations of rules and regulations based on Vedic principles. 'SmArtas' are those who follow the 'smritis'. They are people who don't involve themselves with the religious books of the latter days and stand firm on the principles of Sanatana Dharma. They would give preference to the 'pitru kAryam' when it happens to coincide with the 'deva kAryam'.

    The 'ekAdashi vratam' falls on several occasions, whereas the 'shrAddha' occurs only once in a year. So there is always chance to observe 'vratam' on other 'ekAdashi' days and avoid it on the day it concides with 'shrAddha'. If preference is given to the 'ekAdashi vratam' on that day, it would interfere with the 'shrAddha'.

    The person doing the 'shrAddha' and the person who conducts it, can take food only once on that day; they should avoid eating for the second time.

    (Answer by Sri Seshadrinatha SastrigaL, Sakthi Vikatan dated Oct 28,2008, p76)

    *********
    रत्नाकरधौतपदां हिमालयकिरीटिनीम् ।
    ब्रह्मराजर्षिररत्नाढ्यां वन्दे भारतमातरम् ॥

    To her whose feet are washed by the ocean, who wears the Himalayas as her crown, and is adorned with the gems of rishis and kings, to Mother India, do I bow down in respect.

    --viShNu purANam

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    Re: Hindu SamskAra Regulations

    'naraka chaturdashI' and Deepavali

    Que: What is the relationship between the 'naraka chaturdashI' and Deepavali?

    Ans: The 'chaturthI' (fourteenth day) of the month of 'AshvinaH/Aippasi' (Oct-Nov) has a distinction. It is known as the 'naraka chaturdashI'. At early morning on that day, one should have a 'mangaLa snAnam' in the manner of an oil bath. Goddess Lakshmi in the oil and Ganga in the water would be resident on that day. Our Dharma Shastra says that an oil bath on this day removes poverty, brings in purity.

    The Dharma Shastra that doesn't accept an early morning oil bath on ordinary days, makes it obligatory on this day.

    After the bath, Lord Yama should be worshipped. It is enough to give 'arghyam' (offering water) to him fourteen times, speaking out his fourteen names. The term 'chaturdashI' means fourteen. On that day, Chandra (moon) would be in his fourteenth 'kalA' (one-sixteenth part), after having waned for thirteen days at one 'kalA' per day (from the earlier new moon day). For the 'ArAdhana' of our deceased ancestors, we would determine the 'shrAddha' day based on Chandra's 'kalA'. Chandra and Yama are connected with our ancestors. It is customary to included them when worshipping our deceased ancestors ("somaH pitRumAn yamo A~ggirasvAn...").

    The 'jnAnendriyas' are five; 'karmendriyas' five; adding 'manas, buddhi, chitta, ahaMkAra' to them makes it fourteen. Man is distinguished by these fourteen qualities.

    The fourteenth 'kalA' of Chandra is the time of bath; Yama appears in fourteen forms; and on the early morning of the day of 'chaturdashI' of the 'AshvinaH/Aippasi' month, Lakshmi in the oil and Ganga in the water, Yamadharma along with them, would be present. Thus it is the special time when these three come together.

    The term 'narakam' means afflictions. The bath and the worship of Yama would give relief from the afflictions. Yama is one who removes the Atma that is connected with the fourteen qualities and puts a fullstop to the functions of the body. The Ayur Veda says that life is the continuation of the connection between the body, senses, mind and the soul.

    Wealth is required for our life to flourish; for this is required Lakshmi's grace. To enjoy life a pure mind is necessary, for which Ganga's grace is required. To get relief from the afflictions of the 'narakam', one should on this day gift 'dIpam' (lamp) as gift and include the poor in Yama worship and light the lamp to Yama wearing new clothes. This would help to get a bright life and remove the ignorance. The Dharma Shastra says that lamps should be lit in a row for relief from the afflictions of the 'narakam'. ("narakAya pradAta vyo dIpaH...")

    On the day of the 'naraka chaturdashI', Sri Krishna destroyed Narakasura who was tormenting people. Since his destruction happened on that day, it is confirmed that the 'naraka chaturdashI' bath would remove sufferings. It was a day when Narakasura was relieved of his own sufferings and attained MokSha. Thus the Shastra is also practised on that day when the afflictions gave way to the swell of happiness.

    Our ancestors would say "shAstrAya cha sukhAya cha". The 'chaturdashI' bath of Sanatana Dharma, joining with the 'NarakAsura vatam' has a double distinction. Deepavali also serves as the farewell festivity of our deceased ancestors who come for a walk to the gross world from their world during the 'mahAlaya pakSha'. A torch should be lit to show them the way on that day. The Brahma Purana would say that lamps should shine in all splendour in the houses and temples.

    Involvement in action and devotion to God, the two requirements of man, is practised on the 'naraka chaturdashI' day. We should thus celebrate with happiness the Deepavali which is also linked to the Shastra. The distinctive honour of that festival is that it merges worldliness with spirituality.

    (Answer by Sri Seshadrinatha SastrigaL, Sakthi Vikatan dated Oct 28,2008, p75)

    Note:
    The fourteen names of Yama are:
    'dharmarAja'.....- King of Dharma
    'pitRupati'......- Lord of the Fathers
    'samavartin'.....- Impartial Judge
    'paretarAj'......- King of the Dead
    'kRutAnta'.......- Ender
    'yamunA bhrAtRu'.- Brother of YamunA
    'samAna'.........- Destroyer
    'yamarAj'........- King of Yamas
    'yama'...........- Yama
    'kAla'...........- Destructive Time
    'daNDa dhAra'....- Club Bearer
    'shraddhadeva'...- God of Rites for Deceased Relatives
    'vaivasvata'.....- Son of Vivasvat
    'Antaka'.........- The End

    (with their equivalent names in Buddhism, from the book Untying the Knots in Buddhism, http://books.google.com/books?id=Pw0...um=6&ct=result)

    *********
    रत्नाकरधौतपदां हिमालयकिरीटिनीम् ।
    ब्रह्मराजर्षिररत्नाढ्यां वन्दे भारतमातरम् ॥

    To her whose feet are washed by the ocean, who wears the Himalayas as her crown, and is adorned with the gems of rishis and kings, to Mother India, do I bow down in respect.

    --viShNu purANam

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