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- December 2016 – Religious & Other events
- Read of the month – Tulsi Gabbard on Gita Jayanti, Sadhguru on Karma Theory, Osho on Gita Darshan.
- Temple Indoor and Outdoor events (Dec 2016)
- Know your festivals – Dec 2016 – Gita Jayanti & Ayyappa Puja & Ghee filling ceremony
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3. December 2016 Religious & other events
For more info. on time etc please call: Vishnu Mandir 905-886-1724
Dec 3 – Sat – Bhajan sandhya by Vishnu Mandir Music Academy at 6 PM
Dec 9 Fri – Mokshada Ekadashi, Gita Jayanti
Dec 11- Sun – Pradosh
Dec 13- Tue – Purnima & Satyanarain Katha
Dec 15 – Thu – Sankranti
Dec 24 – Sat – Saphala Ekadashi
Dec 25 – Sun – Annual Ayyappa Ghee flling ceremony & Jalaram Bhajans
Dec 26 – Mon – Som Pradosh Puja
Dec 28 – Wed – Amavas
Dec 31 – Sat – New Year’s eve bhajan sandhya 10 PM to midnight
For more info. on time etc please call: Vishnu Mandir 905-886-1724
Congresswoman Tulsi Gabbard sends greetings on Gita Jayanti
Gabbard quotes from the Bhagvad Gita.
By Sujeet Rajan
NEW YORK: Hawaii Democrat Congresswoman Tulsi Gabbard has sent her greetings on the occasion of Gita Jayanti, which marks the birthday of Bhagvad Gita, the sacred text of the Hindus.
Here’s the full text of the message from Gabbard, the first practicing Hindu in the US House of Representatives, as made available to The American Bazaar:
“Namaste. Greetings and aloha from Hawaii to you all. All glories to Lord Krishna! I’m happy to again join you in this wonderful celebration of Gita Jayanti.
The Bhagavad Gita is non-different from God Himself. As such, the Bhagavad Gita is the Supreme treasure and the most wonderful property of all mankind.
No matter what our nationality, race, religion, gender, economic or education status, the message of the Bhagavad Gita is for all of us.
Simply by following Lord Krishna’s instructions in the Bhagavad Gita, even an ordinary person can achieve inner peace, happiness, the highest state of enlightenment.
In the Bhagavad Gita, Krishna makes it very clear that our true identity is spiritual, not material:
For the soul there is never birth nor death. Nor, having once been, does he ever cease to be. He is unborn, eternal, ever-existing, undying and primeval. He is not slain when the body is slain.
~ Bhagavad Gita 2.20
As a person puts on new garments, giving up old ones, similarly, the soul accepts new material bodies, giving up the old and useless ones.
~ Bhagavad Gita 2.22
The soul can never be cut into pieces by any weapon, nor can he be burned by fire, nor moistened by water, nor withered by the wind.
~ Bhagavad Gita 2.23
Although we are spiritual in essence, we have material bodies and live in the material world. So the question is, how should we live in this world?
O son of Kunti, all that you do, all that you eat, all that you offer and give away, as well as all austerities that you may perform, should be done as an offering unto Me.
~ Bhagavad Gita 9.27
In this way you will be free from all reactions to good and evil deeds, and by this principle of renunciation, you will be liberated and come to Me.
~ Bhagavad Gita 9.28
The steadily devoted soul attains unadulterated peace because he offers the results of all activities to Me; whereas a person who is not in union with the Divine, who is greedy for the fruits of his labor, becomes entangled.
~ Bhagavad Gita 5.12
Krishna further instructs:
In all activities just depend upon Me and work always under My protection. In such devotional service, be fully conscious of Me.
~ Bhagavad Gita 18.57
Krishna is not only the Supreme Lord, He is also the Supreme Friend. And out of His love for us, He has manifested as the Bhagavad Gita.
So by contemplating upon, following, and embracing the Bhagavad Gita, we are embracing the Supreme Lord, the Supreme Friend Himself.
Jai Sri Krishna!”
Click on the image above to watch the video.
“What an amazing presentation from an amazing person! High achiever, who has given to USA in a few years more than most give in a life time. Veteran, sincere, dedicated, clear thinking – what more can we ask for from a leader? it is a privilege to meet and support Tulsi, not only an amazing person but a great Congressperson excelling at winning bipartisan support from totally messed up US Congress. Support Tulsi and help her serve America and Hindus and take all our people forward.”
KARMA THEORY – NEW ANGLES – SADHGURU JAGGI VASUDEV – LORD KRISHNA
interview with Sadhguru Jaggi Vasudev
SOME NEW ANGLES
Karma Theory is an EXACT SCIENCE. It does not falter or alter in any circumstances.
That said, it is difficult to appreciate its operation in some specific circumstances.
The other day, I was listening to a conversation between an actor (Vivek) and Sadhguru Jaggi Vasudev.
Vivek’s question is : why do most Rowdies and criminals live healthy lives when small children fall sick and die of cancer and other horrible diseases? Is there any explanation beyond the previous janma theories?
Sadhguru explained it very neatly, very beautifully – as usual. Briefly, it is as follows :
If you and a Rowdy plant Mango seeds, water, them, manure them and grow them, finally, when the fruits come, your tree should yield very sweet, tasty mangoes because you are a good man. But, the tree of the Rowdy should yield sour mangoes. Right? Sadhguru asked.
That example partially drove home the point. But, Sadhguru explained further. The tree does not differentiate whether you are a good man or a bad man. It does its duty, based on the water, soil, manure etc that it needs and what you give. It gives sweet mangoes to whoever takes care of it well, based on its own nature. That is all.
The mosquitoes will bite, whether you are an actor, singer or Sadhguru and they won’t spare because someone is a Sadhguru.
Neither Mosquitoes nor the bacteria (or virus) which they may carry, will ever care whether you are a good person or Bad person. Mosquitoes will grow if your house and its surroundings have stagnant water. Once they grow, they will bite all those who are nearby households. That is their job. Whoever has lesser immunity will get the diseases first. So children will get. Rowdies may not get.
What can be remedied with some cleanliness, why should we see them as karma of past Janmas?
Now, Let me add a few more comments to the above explanation from Sadhguru – from Karma theory.
Lord Krishna has said much the same thing. Karmanyevaadhikaarasthe Maa phaleshu kadaachana (..and so on) – means, doing action is your right. You must never obtain from your actions. Do whatever you think, is needed, as your duty. The results will flow from me. I am the giver of the result. You have no right there. But, I will give what you deserve, when you deserve.
The Mango tree will not give you mangoes when you want. It will give based on its nature. Every result flows from the intrinsic nature of the objects you handle. Be they Mosquitoes or Mangoes.
Most of our problems can be handled through appropriate Karma or action. They don’t involve Punyam or Papam.
So what is Punyam and Papam? The simplest definition given in scriptures is , “paropakaaraaya punyaaya, paapaaya para peedanam”
Punyam is – helping the needy; Paapam is – tormenting others. A very simple definition in deed. For every help you do to a needy person, God is also grateful to you. He will want to do something in return for you. He may give it in some shape, some time, some where, where you least expect it.
Paapam is – your actions which trouble and torment others. You do deserve punishment for it. That too will come at unexpected times and places. Punyam and Paapam flow from good and evil intent basically. Can you really escape from their consequences? No way. Unless you change your self drastically and become a Jnani or Yogi yourself.
But for most of our usual, routine suffering, our neglect and ignorance are mostly responsible. In such cases, the present karma recoils on us immediately or with little lapse of time.
The development of an Individual, a state or a country depends on their present and Past efforts both. The Health of individuals and the nation also depend on the care they exercise for it. As simple as that. Lord Krishna’s Karma theory goads us into action; and never asks us to avoid it
Osho’s discourse series: Gita Darshan
For the first time Osho gives a series of commentaries on religious sutras, and which he will continue to do for the rest of his life. On November 29th 1971, in Ahmedabad, Osho begins his 34-part series of commentaries on the most popular Hindu scripture Shrimad Bhagvadgita, which are published under the title: Gita Darshan, and are much loved throughout India*
*Note: earlier Osho had given single lectures on the teachings of certain mystics. Then in September 1969, in Kashmir, Osho gave a series of talks Mahavir: The Man and His Philosophy, and in September 1970, in Manali, He gave a series Krishna: The Man and His Philosophy, without commenting on their scriptures.
In India a person is called an acharya, a master, only if he has written a commentary on three things: first, the one hundred and eight Upanishads; second, Shrimad Bhagavadgita, Krishna’s celestial songs; third, the most important of all, Badrayana’s Brahman Sutras. I have never spoken about him. I was called acharya for many years, and people used to ask me if I had written all the commentaries—the Gita, the Upanishads and the Brahman Sutras. I laughed and said, “I only tell jokes, I don’t write any commentaries whatsoever. My being called an acharya is a joke, don’t take it seriously.” books05
Sutras are very small maxims, aphoristic. The reason why sutras were used in the past was that until writing came into existence, everything had to be memorized. You cannot memorize a big book, but you can memorize small sutras in the seed.
So all the ancient awakened ones have spoken in sutras, so that those sutras would reach the coming centuries just by memory. There was no other way of conveying to the future generations. Hence all old languages are very poetic, for the simple reason that poetry can be memorized more easily than prose. You can sing it….
When there was no way of writing, sutras came into existence; very small, aphoristic, two lines at the most—and that too written in a poetic form, so you can hum, recite, sing, and let them settle in your memory.
So there are sutra priests, and when writing came into existence, shastras, scriptures, were written. Now there was no need to write aphoristically, because in an aphoristic style there is the possibility of misinterpretation….
You will find in India a strange phenomenon which has not happened in any place outside India. Every sutra book has been interpreted in thousands of ways, because the sutra is so small, so condensed, so full of meaning, that you can take any viewpoint. It opens in all dimensions; you can interpret it in such a way that nobody has ever thought of.
So there are interpretations of sutras, but these interpretations are also sutras. So then there are interpretations of the interpretations…. Sometimes it goes on until one sutra has been interpreted, then the interpretation has been interpreted—twelve times, fifteen times, thirty times. I have come across one thousand interpretations of Shrimad Bhagavadgita.
Such a thing has never happened anywhere else in the world, because never were such condensed sutras given. Seeing the difficulty of sutras, that they can be interpreted in millions of ways contradictory to each other and create many schools of thought…. This was not the purpose. There was a single meaning, but who knows which is the right meaning? When there are a thousand meanings available, how are you going to choose which was the original meaning?
Hence, shastras came into existence. `Shastras’ mean prose scriptures. You don’t have to interpret. Every detail is given; not just a condensed aphoristic form, but everything that the person wanted to say has been explained by himself. You don’t need any interpreter….
The sutra priests exist for sutras; they are just biological computers carrying sutras. You ask them for sutras, they will give you sutras. And there are shastra priests; they don’t know anything on their own authority, but they can give you the whole shastra with all the interpretations possible. But it is all games, gymnastics of intellect and language. yaku02
Those who knew me for years, who knew that I had always been against God, were really puzzled, absolutely puzzled.
One of my teachers, whom I had tortured for three years continually in my high school because he was a very pious type of man: praying morning and evening, and continually keeping on his forehead the symbol of his religion…. I was continually harassing him about everything; he was incapable of answering any question….
This teacher met me almost twenty years afterwards in a discourse in Bombay. I was speaking on the most popular Hindu scripture, the Shrimad Bhagavad Gita. He could not believe it: thousands of people…and I was speaking on Bhagavad Gita! And not only thousands of people but hundreds of sannyasins too. He came to the back and waited there for when I came out.
He said, “What has happened? You are transformed!”—and he touched my feet.
I said, “Don’t touch them. I am not transformed, I am the same man. And I am very stubborn: I am going to remain the same man to the last breath. Don’t touch my feet”—but he had already touched them.
He said, “You must be joking! If so many sannyasins….” That’s why I had chosen the orange robe, just to sabotage the whole idea of ancient sannyas. There was now no difference between my sannyasins and their sannyasins: it was difficult to figure out who was who. And my sannyasins were increasing every day, in every place all over the country. And when he said that so many sages were also sitting there, I said, “None of them is a sage! Keep your eyes open and close your ears. You should not come here—you are a simple person, this is not for you.”
But he said, “I have heard you, the whole lecture, and I have been reading the Gita my whole life, and nobody has ever interpreted Krishna’s words the way you have. I have read many commentaries, but listening to you I found that all those were third rate.”
5. Temple – indoor/Outdoor events in December 2016
(During the month several events gets added & time can change, please check Vishnu Mandir website or call temple at 905-886-1724 for latest time & info)
Dec 3 Sat – Bhajan Sndhya by Vishnu Mandir Music Academy at 6 PM
Dec 9 Fri- Gita Havan & Gita discourse (Gita Jayanti)
Dec 13 Tue – Purnima, Satya Narayan Kathaat 6 pm
Dec 25 Sun – Ghee Filling Ceremony 9 am
Dec 25 – Sun – Jalaram Bhajans at 4 pm
Dec 26 – Mon – Som Pradosh puja
Dec 31 – Sat – New Year’s even bhajan satsang from 10 PM to midnight.
For more and latest info. on time etc please call: Vishnu Mandir 905-886-1724
GITA JYANTI – FRI DEC 9th
Sadhguru on the Bhagavad Gita: From Action to Yoga
Sadhguru answers a question on Krishna’s words about yoga and activity, and their place in a spiritual seeker’s life.
Questioner: Krishna says that in the initial stages, yoga can be attained by action, and then, for perfection, all activities will have to be terminated. In some other place he says, even a sanyasi cannot be free from activity. Can you explain?
Sadhguru: Let me read this for those of you who don’t have the book with you.
“The Lord of Sri said, ‘One who does his duties properly and renounces the fruit of his action is both a renunciate and a yogi. It is not possible to become a sanyasi merely by forgoing work and sacrificial fire. O Son of Pandu! Sanyasa is yoga, because only by giving up all selfish impulses can one attain yoga. For someone who has just begun yoga, accomplishment of yoga can be attained by action. But for those who have already attained yoga, perfection is possible through termination of all activity. When all attachment towards sense objects and action cease, all material impulses stop, one attains yoga. Whether one attains elevation or degradation through one’s mind is up to oneself, for the mind can be one’s friend or one’s foe.”
When he says, “One who does his duties properly and renounces the fruit of action is both a renunciate and a yogi. It is not possible to become a sanyasi merely by forgoing work and sacrificial fire,” it means that it is not the action which is entangling. To give an example – let’s say you are an accountant. Going to the office, counting numbers, coming home does not entangle you. But you are going to the office because it gives you a certain prestige, access, and other benefits. You are going to the office not because you love to count numbers but for the fruit of action. He is trying to take that away from you. If you do not get any salary, no prestige, no social access, no benefits of any kind – would you still be willing to work? It is not that you should not eat or enjoy what is around you, but if those things were not there, would you still work with the same intensity? That is what is of utmost value and significance here.
It is never what you do which entangles you. It is the expectation of what you should get which entangles you.
The volunteers here who are cooking in the kitchen, arranging all these flowers, doing all this work, are not getting a prize. They are not getting paid; they do not even get to sit in the hall. But do you think they do anything with resentment, like “I do not get to participate in the Leela, so why the hell should I do all this”? There is none. They are simply doing it. This is renouncing the fruit of action. Enormous effort is being made, without expecting the fruit of action. Often, there is not even a word of acknowledgement from me, because I do not want them to get entangled with that either.
Once you renounce the fruit of action, action will come easily. Once someone simply does it for the love of what they are doing, and above all because they want someone else to enjoy it, it does not matter whether they get to sit there too or not. Once you renounce the fruit of action, action is not entangling. It is never what you do which entangles you. It is the expectation of what you should get which entangles you. Just observe yourself – wherever you do action without expectation, what is your experience? Wherever you do action with expectation, what is your experience? If you look at that, you will speak Gita.
Since you will not drop the fruit of action out of awareness, there is so much talk about love. When you have a deep sense of love for someone, it is easier to drop the fruit of action. In this sense, generally everywhere in the world and especially in this culture, women are better karma yogis than men. Being a housewife with husband and children is a full-time job. If they cook, whether they themselves eat or not, they want the child and the husband to eat. Everything they do is done without expecting any fruit of action. Somehow, they have a different quality about themselves, a certain sense of peace and life. In this generation, it is dissipating because they are getting educated, and unfortunately, the way education is structured right now, it creates endless want.
Once you are educated, there is no question of sitting and relaxing. You must be “on” endlessly. Modern education has brought this madness in progress. During the 60’s, one of the hippies slogans was “Even if you win the rat race, you’re still a rat.” Do you want to be one? The hippie movement’s intention was right – longing to break away, longing to know another dimension of life – but unfortunately, it happened without guidance. Some opportunistic people misused this, and the whole thing floundered. People used drugs, killed themselves, got drunk and only hastened their destruction rather than getting anywhere. Some people got their lives straightened out, others got washed away.
Absolute inaction is samadhi.
Becoming free from the fruit of action is a complete release. Action is never a suffering. It is expecting the fruit of action which causes suffering. If you did not expect anything, you would work joyfully, and with tremendous ability, because what comes in the end is not the point. If you enjoyed doing something, you would simply throw yourself absolutely into it. That is the culture we want to create.
“O Son of Pandu! Sanyasa is yoga, because only by giving up all selfish impulses can one attain yoga.” This is the same thing said in a different way. He clarifies here that sanyasa does not mean not doing anything. It just means you have given up selfish impulses – “selfish” not in social terms but in the sense of being too concerned about the fruit of action. No matter if it is not for you but for other people – your family, your community or whoever – you should do all this without any great expectation of the fruit. If you get a fruit, eat it – there is nothing wrong with that. It is not the fruit that kills you. It is the expectation of the fruit of action that kills you.
“For someone who has just begun yoga, accomplishment of yoga can be attained by action. But for one who has already attained yoga, perfection is possible through termination of all activity.”
Many people ask me, “Shall I just come to the ashram?” Their idea is to drop all the action that they have been doing in their lives – their responsibilities, their family, their work, their business – and come here to just meditate. No – even here, we put people to action, because the part of their prarabdha that is dedicated to action is not yet exhausted. Prarabdha is an allotted amount of karma. Certain amounts of your life energy are dedicated to different aspects, including action, thoughts, and emotions. You have to either expend or transcend the energy dedicated to action. The simplest way is to expend it. If you work more, the energy allotted for action is expended sooner.
Unless you expend the allotted energy, you cannot sit still. If you want to sit here without any movement within you, without a single thought or emotion or anything else, simply like empty space, you have to work to expend that energy. Otherwise, you must do the necessary sadhana to transform this energy into something else, which is much subtler and takes a deeper level of sadhana. Expending energy through excessive action is good in the earlier phase of sadhana. That is why he says, “For someone who has just begun yoga, accomplishment of yoga can be attained by action.” Here, he does not mean accomplishment in the sense of ultimate accomplishment.
The next sentence is: “But for one who has already attained yoga, perfection is possible through termination of all activity.” Once you have expended your prarabdha karma, which means the energy allotted for action is used up, you terminate all activity and attain perfection. One level of human consciousness or experience is referred to as yoga – another level is translated as “perfection.” Do we have the original Sanskrit? Chapter Six, Verse Three.
Participant: Yogarudhasya tasyaiva shamah karanam ucchyate
Sadhguru: The English translation may not be accurate. Anyway – for a beginner, action is good. First you have to bring yourself to the point where you transcend the basic force of physical existence – the karmic bondage or prarabdha. When all attachment to sense objects and actions cease and all material impulses stop, one attains yoga. Instead of talking about the mind, he talks about the senses. Both are connected – the five senses are the mouths of the mind. Without the five senses, the mind has no feed. If the sense organs do not take in anything, the mind has no food to go on with.
Absolute inaction is samadhi. In samadhi, you drop both external and internal activity – even the physiological activity drops. Termination of activity is not only about outer activity but also inner activity – thoughts, emotions, bodily functions – everything is still.
Sacrifice for Sabari (AYYAPPA DARSHAN & GHEE FILLING CEREMONY SIGNIFICANCE)
In Kerala, 50 million pilgrims will spend about twelve million dollars in three months doing hard penance to earn the grace of Lord Ayyappan.
Some say the pilgrimage to Sabarimala, which is performed by millions every year in the southern state of Kerala from November through the middle of March, is over before it starts, meaning its blessings are sown during the elaborate preparation for it. This consists of “mandalakalam,” an intense 41-day penance. The pilgrimage, which is like a celebration for completing the preparation, may be taken via one of several routes which varies greatly in length and difficulty. But no pilgrimage route, challenging or not, is ever embarked upon without first completing the rigors of mandalakalam.
During mandalakalam, the devotee prepares an offering of ghee in a very special way. He husks and cleans a coconut and pours the milk out through a small pierced hole. He then fills the coconut with ghee and seals it shut with wax. Throughout the pilgrimage, he carries one, two or three of these ghee-filled coconuts like gold, because at Sabarimala this golden ghee will be ceremoniously poured upon the icon of Ayyappan.
The ghee-filled coconut symbolizes man’s ego shrouding his soul essence. When the ghee is released from the coconut and anoints the icon of Lord Ayyappan, the essence of the soul of the devotee is said to unite with the essence of God, thus bringing the pilgrimage to its zenith.
There is no difference between Lord Ayyappan and us. For the 41 days, each pilgrim call each other “Ayyappan.” or “Swami”. Lord Ayyappan is a form of the God and therefore dwells in all.
Swamis wear a black shirt and dhoti and applies sandalwood paste and kumkum (red powder) to forehead. Traditionally, on this pilgrimage Kerala pilgrims wear purple clothes, Tamil Nadu pilgrims wear black and those from Karnataka wear blue.
On the first day of mandalakalam, pilgrims learn how to fill a coconut with ghee and seal it. Also a small packet called irumudi kettu is also prepared. This packet has two compartments. One compartment was for ghee-filled coconuts and other one for camphor, incense sticks, saffron and other puja items. The second compartment is for two towels, two sets of appropriate clothing, and food to be eaten en route. A bag tied in the middle keeps the two compartments separate. The portion carrying the offerings to the Lord is always kept in front.
At the appropriate time near the conclusion of the 41-day penance. irumudi kettu is prepared in the proper way with the ghee-filled coconuts.
Of the several routes that can be taken to Sabarimala, the traditional and longer one is via Erumeli. From there pilgrims trek barefoot for 15 miles through dense forests to arrive at Pamba. It takes about two days. Another route is about six miles long and is usually taken by those coming into Kerala from Tamil Nadu through Vandiperiyar. Recently, a third route has been made available. This is the fastest and easiest of all. Following this route, a pilgrim can drive straight to Pamba and from there trek only about three miles to Sabarimala.
Every year, tens of thousands of ardent devotees arrive in Nilakkal, Chalakkayam and Pamba from out of state during this special festival season.
Arriving at Pamba, along the Pamba river irumudi kettu is placed on the heads. Chanting the Ayyappa mantra, pilgrims wade across the river, which is usually about knee deep.
Thousands of pilgrims take bath. Wherever there is room on the banks of this sacred Pamba river, pilgrims are busy in doing some sort of rituals.
Pilgrims emerge from the water and move toward the Pamba Ganapati temple. Pilgrims take out a coconut and break it at a designated spot in front of the temple and then offer prayers at all the secondary shrines in the complex. Then pilgrims are ready to climb the hill.
Pilgrims starts their climb. The first portion is muddy and wet. As the trekking progresses, the path becomes steep. After nearly a mile up steps that are unevenly constructed turns into tough task. This one is hardest walk even youth needs to rest intermittently. Aged devotees who are unable to endure the strain of the hike can be carried on a simple palanquin made of cane.
A little less than a mile before the sannidhanam (the main Sabarimala Temple), one arrives at a holy altar. Here prayers are offered and devotional camphor fire is lit. Several hundred feet after that, one come to saramkuthi aal, a sacred banyan tree famous as the place where Lord Ayyappan asked His legion to throw their weapons down and prepare for worship. Some pilgrims actually places arrows here. From here one has to pass through a narrow path for a long time through a dense forest, finally one arrives at a valley dividing the mountains of Neelimala and Sabarimala. Here one reaches a platform that can accommodate about 6,000 pilgrims at a time. From here it takes about two more hours to reach the temple. From here the famous 18 steps starts. Each of these 18 steps symbolizes one of the 18 Gods of the 18 surrounding hills.
The Crowning Moment
It takes about one more hour to arrive at the final destination in front of the sanctum sanctorum, where simply having a glimpse of Ayyappan is considered the blessing of a lifetime. This particular Ayyappan icon, called “Panchaloha,” or “five-metaled,” is very powerful.
To the right of the main sanctum is a small shrine to Lord Ganesha. One pays the homage here and prepares for the main puja (ceremony) to Panchaloha. This special puja, called “Neyyabhishekam,” consisted of anointing the Panchaloha icon with the huge amounts of ghee brought by the thousands of devotees.
Here ghee-filled coconuts filled are broke open and pilgrims pour the contents into one clean steel vessel.
At the main shrine, the vessel with ghee is handed over to the priest, and it is ceremoniously poured. The primary goal of the pilgrimage is fulfilled.
Pilgrims join thousands of Ayyappans to chant, “Saranam, swamiye. Saranam, Ayyappa,”
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Having ‘Peace of Mind’ is not a strenuous job
This is priceless……Don’t skip,
Please read this .
You will find great relief ,
if you are disturbed.
It’s a request…….
Once Buddha was traveling with a few of his followers.
While they were passing a lake, Buddha told one of his disciples,
“I am thirsty.
Do get me some water from the lake.”
The disciple walked up to the lake.
At that moment,
a bullock cart started crossing through the lake.
As a result,
The water became very muddy and turbid.
The disciple thought,
“How can I give this muddy water to Buddha to drink?”
So he came back and told Buddha,
“The water in there is very muddy.
I don’t think it is fit to drink.”
After about half an hour, again Buddha asked the same disciple to go back
to the lake.
The disciple went back,
and found that the water was still muddy.
He returned and informed Buddha about the same.
again Buddha asked the same disciple to go back.
This time, the disciple found the mud had settled down, and the water was clean and clear.
So he collected some water in a pot and brought it to Buddha.
Buddha looked at the water, and then he looked up at the disciple and said,
“See what you did to make the water clean.
You let it be,
and the mud settled down on its own,
and you have clear water.”
Your mind is like that too ! When it is disturbed,
just let it be.
Give it a little time.
It will settle down on its own.
You don’t have to put in any effort to calm it down.
It will happen.
It is effortless.”
Having ‘Peace of Mind’ is not a strenuous job,
it is an effortless processso keep ur mind cool and have a great life ahead…
Never leave Your close ones.
If you find few faults in them just close Your eyes
‘n Remembr the best time You spent together…
Affection is More Important than Perfection..!
Neither you can hug yourself….
nor you can cry on your own shoulder….
Life is all about living for one another,
so live with those who love you the most…
Relations cannot be Understood by the Language of Money…
Some Investments Never Give Profit
But They Make us rich…!
“Family n Friends are such investments.
NANDI & MEDITATION
I wanted to share this with you a beautiful explanation
Generally, we see Nandi sitting directly opposite the main door of the temple where Shiva’s idol or Shivalingam is located.
He is not waiting for him to come out and say something.
He is in waiting.
Nandi is a symbolism of eternal waiting, because waiting is considered the greatest virtue in Indian culture.
One who knows how to simply sit and wait is naturally meditative.
He is not expecting anything. He will wait forever.
Nandi is Shiva’s closest accomplice because he is the essence of receptivity.
Before you go into a temple, you must have the quality of Nandi – to simply sit.
So, just by sitting here, he is telling you, “When you go in, don’t do fanciful things.Don’t ask for this or that. Just go and sit like me.”
The fundamental difference between Prayer & Meditation is that – Prayer means you are trying to talk to God. Meditation means you are willing to listen to God.
You are willing to just listen to existence, to the ultimate nature of creation.
You have nothing to say, you simply listen.
That is the quality of Nandi – he just sits, alert, not sleepy. He is not sitting passively. He is very active, full of alertness, full of life, but just being – that is Meditation!
ROLE – REVERSAL :
A Western Hindu priestess is blessing an Indian origin Hindu at a temple in Moscow.This shows Sanatan Dharma is evolving with time.You neither have to be a male nor a born Hindu to be a priest.You dont have to be a Brahman to be a priest also.This is the equality that is preached in Hinduism but today some people fail to implement it.
In Tamil Nadu many dalits are undergoing training to be priests in a temple.I would love to see them take charge as priests.Also we see many women doing duties as priests during religious ceremonies.