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Sri Vitthal Chi Aarti

Yuge Atthavis vitevari ubha II
Vamangi rakhumai dise divya shobha II
Pundlikache bheti parbrahmale ga II
Charani vahe bhima uddhari jaga II 1 II
Jai dev jai dev jai panduranga I
Rakhumai vallabha raichya vallabha pave
Jivlaga II Jai II
Tulsimala gala kar theoni katee II
Kanse pitambar kasturi lallatee I
Dev survar nitya yeti bheti II
Garud hanumant puddhe ubhe rahati
II Jai II 2 II
Dhanya venunad anukshetrapala I
Suvarnachi kamala vanmala gala II
Rani rakhumabai raniya sakala I
Ovaliti raja vithoba savala II Jai II 3 II
Ovaloo artya kurvandya yeti I
Chandrabhagemadhye soduniya deti II
Dindya pataka vaishanav nachati
Pandharicha mahima varnava kiti II Jai II 4 II
Ashaddhi kartiki bhaktajan yeti II
Chandrabhagemaji snane je kariti
Darshan helamatre taya hoy mukti II
Keshwasi namdev bhave ovaliti II Jai II 5 II



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[NOTE: The article "Sri Vitthal Chi Aarti" appeared on the GSB Coimbatore Blog.

[DISCLAIMER: All content provided on this blog is for informational purposes only. The owner of this blog makes no representations as to the accuracy or completeness of any information on this site or found by following any link on this site. The owner will not be liable for any errors or omissions in this information nor for the availability of this information. The owner will not be liable for any losses, injuries, or damages from the display or use of this information. These terms and conditions of use are subject to change at anytime and without notice. The blog does not own any trademarks and trademarks are of their respective owners.]

Shivashtakam And Meaning

प्रभुं प्राणनाथं विभुं विश्वनाथं जगन्नाथ नाथं सदानन्द भाजाम् ।
भवद्भव्य भूतॆश्वरं भूतनाथं, शिवं शङ्करं शम्भु मीशानमीडॆ
गलॆ रुण्डमालं तनौ सर्पजालं महाकाल कालं गणॆशादि पालम् ।
जटाजूट गङ्गॊत्तरङ्गै र्विशालं, शिवं शङ्करं शम्भु मीशानमीडॆ
मुदामाकरं मण्डनं मण्डयन्तं महा मण्डलं भस्म भूषाधरं तम् ।
अनादिं ह्यपारं महा मॊहमारं, शिवं शङ्करं शम्भु मीशानमीडॆ
वटाधॊ निवासं महाट्टाट्टहासं महापाप नाशं सदा सुप्रकाशम् ।
गिरीशं गणॆशं सुरॆशं महॆशं, शिवं शङ्करं शम्भु मीशानमीडॆ ॥ 4 ॥
गिरीन्द्रात्मजा सङ्गृहीतार्धदॆहं गिरौ संस्थितं सर्वदापन्न गॆहम् ।
परब्रह्म ब्रह्मादिभिर्-वन्द्यमानं, शिवं शङ्करं शम्भु मीशानमीडॆ
कपालं त्रिशूलं कराभ्यां दधानं पदाम्भॊज नम्राय कामं ददानम् ।
बलीवर्धमानं सुराणां प्रधानं, शिवं शङ्करं शम्भु मीशानमीडॆ
शरच्चन्द्र गात्रं गणानन्दपात्रं त्रिनॆत्रं पवित्रं धनॆशस्य मित्रम् ।
अपर्णा कलत्रं सदा सच्चरित्रं, शिवं शङ्करं शम्भु मीशानमीडॆ
हरं सर्पहारं चिता भूविहारं भवं वॆदसारं सदा निर्विकारं।
श्मशानॆ वसन्तं मनॊजं दहन्तं, शिवं शङ्करं शम्भु मीशानमीडॆ
स्वयं यः प्रभातॆ नरश्शूल पाणॆ पठॆत् स्तॊत्ररत्नं त्विहप्राप्यरत्नम् ।
सुपुत्रं सुधान्यं सुमित्रं कलत्रं विचित्रैस्समाराध्य मॊक्षं प्रयाति ॥


prabhuṃ prāṇanāthaṃ vibhuṃ viśvanāthaṃ jagannātha nāthaṃ sadānanda bhājām |
bhavadbhavya bhūteśvaraṃ bhūtanāthaṃ, śivaṃ śaṅkaraṃ śambhu mīśānamīḍe
gaḷe ruṇḍamālaṃ tanau sarpajālaṃ mahākāla kālaṃ gaṇeśādi pālam |
jaṭājūṭa gaṅgottaraṅgai rviśālaṃ, śivaṃ śaṅkaraṃ śambhu mīśānamīḍe
mudāmākaraṃ maṇḍanaṃ maṇḍayantaṃ mahā maṇḍalaṃ bhasma bhūṣādharaṃ tam |
anādiṃ hyapāraṃ mahā mohamāraṃ, śivaṃ śaṅkaraṃ śambhu mīśānamīḍe
vaṭādho nivāsaṃ mahāṭṭāṭṭahāsaṃ mahāpāpa nāśaṃ sadā suprakāśam |
girīśaṃ gaṇeśaṃ sureśaṃ maheśaṃ, śivaṃ śaṅkaraṃ śambhu mīśānamīḍe
girīndrātmajā saṅgṛhītārdhadehaṃ girau saṃsthitaṃ sarvadāpanna geham |
parabrahma brahmādibhir-vandyamānaṃ, śivaṃ śaṅkaraṃ śambhu mīśānamīḍe
kapālaṃ triśūlaṃ karābhyāṃ dadhānaṃ padāmbhoja namrāya kāmaṃ dadānam |
balīvardhamānaṃ surāṇāṃ pradhānaṃ, śivaṃ śaṅkaraṃ śambhu mīśānamīḍe
śaraccandra gātraṃ gaṇānandapātraṃ trinetraṃ pavitraṃ dhaneśasya mitram |
aparṇā kaḷatraṃ sadā saccaritraṃ, śivaṃ śaṅkaraṃ śambhu mīśānamīḍe
haraṃ sarpahāraṃ citā bhūvihāraṃ bhavaṃ vedasāraṃ sadā nirvikāraṃ|
śmaśāne vasantaṃ manojaṃ dahantaṃ, śivaṃ śaṅkaraṃ śambhu mīśānamīḍe

Meaning & Translation

I pray You, Siva, Sankara, Sambhu, Who is the Lord, Who is the Lord of our lives, Who is Vibhu, Who is the Lord of the world, Who is the Lord of Vishnu (Jagannatha), Who is always dwelling in happiness, Who imparts light or shine to everything, Who is the Lord of living beings, Who is the Lord of ghosts, and Who is the Lord of everyone.

I pray You, Siva, Sankara, Sambhu, Who has a garland of skull around the neck, Who has a net of snakes around His body, Who is the destroyer of the immense-destroyer Kala, Who is the lord of Ganesa, Whose matted-hair are spread-out by the presence of the waves of Ganga falling on His head, and Who is the Lord of everyone.

I pray You, Siva, Sankara, Sambhu, Who scatters happiness [in the world], Who is ornating the universe, Who is the immense universe Himself, Who is possessing the adornment of ashes, Who is without a beginning, Who is without a measure, Who removes the greatest attachments, and Who is the Lord of everyone.

I pray You, Siva, Sankara, Sambhu, Who resides below a Vata (Banyan) tree, Who possesses an immense laughter, Who destroys the greatest sins, Who is always resplendent, Who is the Lord of Himalaya, various Gana and the demi-gods, Who is the great Lord, and Who is the Lord of everyone.

I pray You, Siva, Sankara, Sambhu, Who shares half of His body with the daughter of Himalaya, Who is situated in a mountain (Kailasa), Who is always a resort for the depressed, Who is the Atman, Who is reverred by (or Who is worthy of reverence by) Brahma and others, and Who is the Lord of everyone.

I pray You, Siva, Sankara, Sambhu, Who holds a skull and a trident in the hands, Who endows the desires of those who are humble to His lotus-feet, Who uses an Ox as a vehicle², Who is supreme and above various demi-gods, and Who is the Lord of everyone.

I pray You, Siva, Sankara, Sambhu, Who has a face like the Winter-moon, Who is the subject of happiness of Gana, Who has three eyes, Who is pure, Who is the friend of Kubera (controller of wealth), Who is the consort of Aparna (Parvati), Who has eternal characteristics, and Who is the Lord of everyone.

I pray You, Siva, Sankara, Sambhu, Who is known as Hara, Who has a garland of snakes, Who roams around the cremation grounds, Who is the universe, Who is the summary of the Veda (or the One discussed by Veda), Who is always dispassionate, Who is living in the cremation grounds, Who is burning desires born in the mind, and Who is the Lord of everyone.


Via: Facebook, Indian Life Ethics & Karmas


[NOTE: The article "Shivashtakam And Meaning" appeared on the GSB Coimbatore Blog.

[DISCLAIMER: All content provided on this blog is for informational purposes only. The owner of this blog makes no representations as to the accuracy or completeness of any information on this site or found by following any link on this site. The owner will not be liable for any errors or omissions in this information nor for the availability of this information. The owner will not be liable for any losses, injuries, or damages from the display or use of this information. These terms and conditions of use are subject to change at anytime and without notice. The blog does not own any trademarks and trademarks are of their respective owners.]

[WHAT IS] Sri Satyanarayana Ashtotharam Shatanaamaavali

Shri Sathyanaranayana katha is from Skandha purana, Reva kaanda. Sutha Puraanikji was the narrator of these stories, in Neimishaaranya to the rishis lead by Shounakji who were performing a 1,000 year yajna for the benefit of mankind.

Satya Narayan is the Narayan form of Lord Vishnu. The Lord in this form is considered an embodiment of truth. Satyanarayana is worshipped commonly by Hindus in their homes with family and friends, usually on a full moon (purnima) day of the month. In this puja called Satyanarayana Pooja, people worship by reciting the gracious story of Lord Satyanarayana. This story was originally told by Lord Vishnu himself to the sage Narada for the benefit of humankind.

Om Satyadevaya Namaha
Om Satyatmane Namaha
Om Satyabhuutaya Namaha
Om Satyapurushhaya Namaha
Om Satyanathaya Namaha
Om Satyasaxine Namaha
Om Satyayogaya Namaha
Om Satyagyanaya Namaha
Om Satyagyanapriyaya Namaha
Om Satyanidhaye Namaha
Om Satyasambhavaya Namaha
Om Satyaprabhuve Namaha
Om Satyeshvaraya Namaha
Om Satyakarmane Namaha
Om Satyapavitraya Namaha
Om Satyama.Ngalaya Namaha
Om Satyagarbhaya Namaha
Om Satyaprajapataye Namaha
Om Satyavikramaya Namaha
Om Satyasiddhaya Namaha
Om Satyachyutaya Namaha
Om Satyaviiraya Namaha
Om Satyabodhaya Namaha
Om Satyadharmaya Namaha
Om Satyagrajaya Namaha
Om Satyasa.Ntushhtaya Namaha
Om Satyavarahaya Namaha
Om Satyaparayanaya Namaha
Om Satyapuurnaya Namaha
Om Satyaushhadhaya Namaha
Om Satyashashvataya Namaha
Om Satyapravardhanaya Namaha
Om Satyavibhave Namaha
Om Satyajyeshhthaya Namaha
Om Satyashreshhthaya Namaha
Om Satyavikramine Namaha
Om Satyadhanvine Namaha
Om Satyamedhaya Namaha
Om Satyadhiishaya Namaha
Om Satyakratave Namaha
Om Satyakalaya Namaha
Om Satyavatsalaya Namaha
Om Satyavasave Namaha
Om Satyameghaya Namaha
Om Satyarudraya Namaha
Om Satyabrahmane Namaha
Om SatyamrItaya Namaha
Om SatyavedanGaya Namaha
Om Satyachaturatmane Namaha
Om Satyabhoktre Namaha
Om Satyashuchaye Namaha
Om Satyarjitaya Namaha
Om Satye.Ndraya Namaha
Om Satyasa.Ngaraya Namaha
Om Satyasvargaya Namaha
Om Satyaniyamaya Namaha
Om Satyamedhaya Namaha
Om Satyavedyaya Namaha
Om Satyapiiyuushhaya Namaha
Om Satyamayaya Namaha
Om Satyamohaya Namaha
Om Satyasurana.Ndaya Namaha
Om Satyasagaraya Namaha
Om Satyatapase Namaha
Om Satyasi.Nhaya Namaha
Om SatyamrIgaya Namaha
Om Satyalokapalakaya Namaha
Om Satyasthitaya Namaha
Om Satyadikpalakaya Namaha
Om Satyadhanurdharaya Namaha
Om Satyambujaya Namaha
Om Satyavakyaya Namaha
Om Satyagurave Namaha
Om Satyanyayaya Namaha
Om Satyasaxine Namaha
Om Satyasa.NvrItaya Namaha
Om Satyasampradaya Namaha
Om Satyavahnaye Namaha
Om Satyavayuve Namaha
Om Satyashikharaya Namaha
Om Satyana.Ndaya Namaha
Om Satyadhirajaya Namaha
Om Satyashriipadaya Namaha
Om Satyaguhyaya Namaha
Om Satyodaraya Namaha
Om SatyahrIdayaya Namaha
Om Satyakamalaya Namaha
Om Satyanalaya Namaha
Om Satyahastaya Namaha
Om Satyabahave Namaha
Om Satyamukhaya Namaha
Om Satyajihvaya Namaha
Om Satyadau.Nshhtraya Namaha
Om Satyanashikaya Namaha
Om Satyashrotraya Namaha
Om Satyachakase Namaha
Om Satyashirase Namaha
Om Satyamukutaya Namaha
Om Satyambaraya Namaha
Om Satyabharanaya Namaha
Om Satyayudhaya Namaha
Om Satyashrivallabhaya Namaha
Om Satyaguptaya Namaha
Om Satyapushkaraya Namaha
Om Satyadhridaya Namaha
Om Satyabhamavatarakaya Namaha
Om SatyagrIharupine Namaha
Om Satyapraharanayudhaya Namaha



Via: Facebook, Indian Life Ethics & Karmas


[NOTE: The article "[WHAT IS] Vaikuntha Ekadashi]" appeared on the GSB Coimbatore Blog.

[DISCLAIMER: All content provided on this blog is for informational purposes only. The owner of this blog makes no representations as to the accuracy or completeness of any information on this site or found by following any link on this site. The owner will not be liable for any errors or omissions in this information nor for the availability of this information. The owner will not be liable for any losses, injuries, or damages from the display or use of this information. These terms and conditions of use are subject to change at anytime and without notice. The blog does not own any trademarks and trademarks are of their respective owners.]

[WHAT IS] Lakshmi Puja [HOW-TO]

Lakshmi puja is a Hindu ritual performed on Diwali Amavasya, is the third day of Dipavali (Diwali), the Hindu festival of lights. According to tradition people would put small oil lamps outside their houses on Diwali and pray to Goddess Lakshmi to bless their family and businesses.

Goddess Lakshmi is worshipped by those who wish to acquire or to preserve wealth. It is believed that the goddess ( of wealth) visits only those houses which are clean and where the people are honest and hard-working.

In the Sri Vaishnava philosophy however, Sri (Lakshmi) is honoured as the "Iswarigm sarva bhootanam," i.e., the Supreme goddess and not just the goddess of wealth. This is an important distinction between Sri Vaishnavism and other materialistic philosophies.

The day of Lakshmi-Puja falls on the dark night of Amavasya. The strains of joyous sounds of bells and drums float from the temples as man is invoking Goddess Lakshmi in a wondrous holy "pouring-in" of his heart. All of a sudden that impenetrable darkness is pierced by innumerable rays of light for just a moment and the next moment a blaze of light descends down to earth from heaven as golden-footed Deep-Lakshmi alights on earth in all her celestial glory amidst chantings of Vedic hymns.


Pooja Vidhi - Steps of Lakshmi Puja

Begin Puja by laying down a piece of new cloth on a raised platform. Spread out a handful of grains in the center of the cloth and place a kalasha made of gold, silver, copper, or terracotta. Fill three-fourths of the kalasha with water and place inside it a betel nut, a flower, a coin, and some rice grains. Arrange five kinds of leaves from different trees, or if a variety is not available then leaves from a Mango tree, in the kalasha. Place a small dish on the kalash and fill it with rice grains. Draw a lotus with turmeric powder ( haldi ) over the rice grains and place the idol of Goddess Lakshmi on top of the kalasha, spreading coins around it.

Place the idol of Lord Ganesha in front of the kalasha, on the right hand side pointing to the South-West direction. Also place ink and account books related to your business on the platform. Light a lamp and begin the puja by offering haldi, kumkum, and flowers to the platform on which the kalash is placed. Then offer haldi, kumkum, and flowers to the water that is to be used for the puja. Invoke [Saraswati | the river goddess Saraswati] to be part of this water.

Invoke the Goddess Lakshmi by reciting the Vedic mantras addressed to her. One can also recite the mantras mentioned in the Puranas or simply take some flowers in your hands, close your eyes, and think of the Goddess Lakshmi as being showered with gold coins by two elephants standing on either side of Her and chant Her name. Then offer the flowers to the idol.
Place the idol of Goddess Lakshmi in a plate and bathe it with water, [Panchamrita | panchamrit] (a mixture of milk, curd, ghee or clarified butter, honey, and sugar) and then with water containing some gold ornament or a pearl. Wipe the idol clean and place it back on the kalasha. Alternately, you can just sprinkle water and panchamrit on the idol with a flower.


Offerings

Offer sandal paste, saffron paste, perfume ( ittar ), haldi, kumkum, abeer, and gulal to the Goddess. Offer a garland of cotton beads to the Goddess. Offer flowers, especially the marigold flowers and leaves of Bael (wood apple tree). Light an incense stick and dhoop. Make an offering of sweets, coconut, fruits, and tambul. Make an offering of puffed rice and batasha (varieties of Indian sweets). Pour some puffed rice, batasha, coriander seeds, and cumin seeds over the idol. Draw religious markings on the safe in which you keep your valuables and worship this safe as a symbol of Lord Kubera.


Aarti

Finally, perform the aarti for Goddess Lakshmi. Always remember that She abhors loud noise. So the aarti should be accompanied only by a small bell. Do not clap hands, as is the practice when performing aarti for other gods. A peaceful and sublime atmosphere should prevail during the Diwali day pujan. Do not light crackers while the puja is on or immediately after it.


Via: Facebook, Indian Life Ethics & Karmas's


[NOTE: The article "[WHAT IS] Lakshmi Puja [HOW-TO]" first appeared on the GSB Coimbatore Blog.

[DISCLAIMER: All content provided on this blog is for informational purposes only. The owner of this blog makes no representations as to the accuracy or completeness of any information on this site or found by following any link on this site. The owner will not be liable for any errors or omissions in this information nor for the availability of this information. The owner will not be liable for any losses, injuries, or damages from the display or use of this information. These terms and conditions of use are subject to change at anytime and without notice. The blog does not own any trademarks and trademarks are of their respective owners.]

Importance of Prasad

Prasad

The word ‘prasad’ means that which gives peace. During any form of worship, ritual or ceremony, Hindus offer some items of food to the Lord. Puja is done with Bael leaves, flowers, Tulasi (Basil plant), Vibhuti and these are given as Prasada from the Lord.

Prasada is that which gives peace. Prasada is the sacred food offering of the Lord. During Kirtans (Singing hymns), worship, Puja, Havan and Arati, the devotee offers sweet rice, fruits, jaggery, milk, coconut, plantain and such other articles to the Lord, according to his ability. After offering them to the Lord, they are shared between the members of the house or the Bhaktas (devotees) in a temple.

Water, flowers, rice, etc., are offered to the Lord in worship. This denotes that the Lord is pleased with even the smallest offering. What is wanted is the heart of the devotee. The Lord says in the Gita

Patram Pushpam Phalam Toyam Yo Me Bhaktya Prayacchati;
Tadaham Bhaktyupahritamasanami Prayatatmanah

Whoever offers a leaf, a flower, a fruit or even water with devotion, that I accept, offered as it is with a loving heart".

It is not necessary that one should offer gold, silver, and costly dress to the Lord. The devotee offers these according to his ability and position in life, thereby denoting that the whole wealth of the world belongs to the Lord. A rich man offers costly things to the Lord. He feeds the poor and serves the sick, seeing the Lord in his fellow-beings.

The mental Bhava (attitude) of the devotee offering Bhog to the Lord has very great effect. If an ardent devotee of the Lord offers anything to the Lord, that Prasada, if taken, would bring very great change even in the minds of atheists. The Grace of the Lord descends through Prasada.

If the food is offered with an yearning heart, sometimes, the Lord takes that food assuming a physical form. In other cases, the Lord enjoys the subtle essence of the food offered, and the food remains as it is in the shape of Prasada. While feeding Mahatmas and the poor people, that which is left behind is taken as Prasada. When a sacrifice is performed, the participants share the Prasada which bestows the blessings of the gods. When Dasaratha performed Putrakameshti (a sacrifice performed wishing for a son), he got a vessel full of sweetened rice that he gave to his queens, by taking which they became pregnant.

Charanamrit

A special form of prasad is the Charanamrit, which is the water or milk used to wash the feet of the idol, or of a holy saint. The Charanamrit has tremendous powers. It can change the outlook of a devotee entirely. It has the power to cure diseases. There are cases where it brought back life to the dead. Charanamrit is a tonic or medicine for misery, pain and anxiety. Intense faith is the all-important necessity for taking it. Without faith it brings very little benefit. The benefits of Prasada and Charanamrita are beyond description. They have the power to change entirely the outlook of a man’s life. Prasada destroys all pains and sins. It is an antidote for misery, pain and anxiety. Faith is the important factor in testing the accuracy of this statement. For faithless persons, it brings very little effect.

Those who are brought up in modern education and culture have forgotten all about the glory of Prasada. Many Western educated persons do not attach any importance to Prasada when they get it from Mahatmas. This is a serious mistake. Prasada is a great purifier. Live for a week in Vrindavana or Ayodhya or Varanasi or Pandharpur. You will realise the glory and the miraculous effects of Prasada. Many incurable diseases are cured. Many sincere aspirants get wonderful spiritual experiences from mere Prasada alone. Prasada is a panacea. Prasada is a spiritual elixir. Prasada is the Grace of the Lord. Prasada is a cure-all and an ideal pick-me-up. Prasada is an embodiment of Sakti. Prasada is Divinity in manifestation. Prasada energises, vivifies, invigorates and infuses devotion. It should be taken with great faith.

The prasad of the Lord is very sacred and purifying. If it is taken with faith and devotion, it brings miraculous results to the devotee.

While feeding Mahatmas, Sannyasins and the poor, that which is left over is also taken as prasad, because in feeding them, we feel that we are feeding God Himself.

When a ceremony is performed all the devotees should share the prasad and thus receive the blessings of the Deities. Prasad is extremely sacred. There is no restriction of any kind in taking prasad. Time, place or condition does not affect one. Prasad is all purifying.. Prasada is the most sacred object for a devotee. One should consider himself lucky to take the Prasada, and there is no restriction of any kind in taking Prasada. Prasada is all purifying.


Via: Srikant Rawas


[NOTE: The article "Importance of Prasad" first appeared on the GSB Coimbatore Blog.

[DISCLAIMER: All content provided on this blog is for informational purposes only. The owner of this blog makes no representations as to the accuracy or completeness of any information on this site or found by following any link on this site. The owner will not be liable for any errors or omissions in this information nor for the availability of this information. The owner will not be liable for any losses, injuries, or damages from the display or use of this information. These terms and conditions of use are subject to change at anytime and without notice. The blog does not own any trademarks and trademarks are of their respective owners.]

[RITUALS] Homam

A Homam is a ritual performed with fire. It is also called “Havan”or “Yajna”. Our body is considered to be made up of five elements – Earth, Fire, Water, Sky and Wind. Of these, “Fire” is considered as the symbol of energy which brings forth creation and life. Hence, worship of “Fire” or “Agni” has been practiced by our ancestors since the Vedic ages. It is believed that Gods come into the fire and receive the prayers and offerings that are poured into the sacred fire.

GANAPATHY HOMAM / GANPATHY HAVAN:

Om Gan ganapathiye namah.....om avighnamasthu

All of us are endowed with a Gross body i.e the one that can be seen and felt as well as a subtle body which functions within. The body has many fires burning within. There is the “Jathara Agni or the digestive fire which helps to digest all the food that is ingested. There is also the “Bhuta Agni” which is the inner transformative power – it can be thought of as a fire that helps to digest all the mental/emotional learning that we take in. The subtle body is sustained by the Bhuta Agni which then helps to attain spiritual awakening.

Over time, the “Bhuta Agni” is weakened due to clogs caused by feelings such as desire, anger, greed, ego, lust and jealousy. This needs to be cleaned by spiritual thought, one-pointed devotion, positive emotions such as love, compassion and generosity. It is considered that the “Homam” or ritual with the external fire helps to strengthen/rekindle and energize this “Bhuta Agni” towards the spiritual goals.

Lord Ganesha is always worshiped before starting any Pooja or Homa and on all auspicious occasions. Lord Ganesha is also known as ‘Vigneshwara’ [vigna + Eswara] which means the lord who removes all obstructions (Vighna). Lord Ganesha or Mahaganapathi is believed to remove obstacles not only in the material world but also in one’s spiritual progress. Mahaganapathi is also worshiped as a very important deity for Kundalini awakening and Kundalini rise, which is the first step in self-realization. The Mahaganapathi homam is performed by people desiring progress in various material pursuits as well as those seeking liberation and spiritual awakening.

Ganapathy Homam should be performed in the early morning and Poornahuthi to be offered during sunrise.

To perform Ganapathy Homam the following materials are required:

1. Ghee
2. Modhaka (a kind of sweet prepared with coconut, jaggery and rice flour or wheat flour)
3. Durva (a kind of grass).

The Ahuti / offering into the fire is called Ashta Dravya which is a mixture of the following eight materials

1. Coconut
2. Banana
3. Honey
4. Sugarcane
5. Ghee
6. Modhaka
7. Jaggery
8. Puffed rice.

While it is good to follow the procedure faithfully, what is even more important to offer ones “Ego” to be melted into the sacred fire. Complete devotion and single-minded focus on deity/mantra/procedure and burning one’s ego leads to full satisfaction and peace on performing the Homam.


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Mahabharata Quiz

QUESTION 1: Only ten people survived the great war which lasted eighteen days. The amount of blood that was shed was so much that the soil in this region is dark as compared to its surroundings. Can you name the ten survivors?

ANSWER

Kripacharya
Kritivarma
Ashwatthama
Saatyaki
Yudhisthir
Bhima
Arjuna
Nakula
Sahdeva
Krishna


QUESTION 2: We all know that the Sun's chariot has seven horses. This was made popular by the Hindi film titled 'Suraj ka Saatvan Ghoda'.

ANSWER

Gayatri
Bhruhati
Ushnik
Jagati
Tristubh
Anustubh
Pankti


QUESTION 3: Draupadi bore a son to each of the five Pandava brothers.The five sons were killed by Ashwatthama while they were asleep. This occurred just after the victory over Duryodhana and the culmination of the war. Can you name the five sons?

ANSWER

Yudhisthir's son Prativindhya
Bhima's son Sutsoma
Arjuna's son Shrutakirti
Nakula's son Shataaneek
Sahdeva's son Shrutsen


QUESTION 4: It is believed that Krishna had 16 108 wives. In reality, the 16 100 'wives' were captives of Narkasura. When Krishna killed the asura the captive women desired to be with Krishna. Hence they were brought to Dwarka. Krishna married eight women. Can you name the eight women Krishna actually married?

ANSWER

Rukmini
Satyabhama
Jambwati
Sukeshi
Suprabha
Mitravinda
Sudatta
Lakshmana


QUESTION 5: The Mahabharata was like the world war of the twentieth century for the Kshatriyas of the ancient times. Prior to the war, while Lord Krishna was negotiating for peace the Pandavas and Kauravas were busy engaging other smaller armies for warfare.

Two famous kshatriyas did not fight the war although they were very close to the actual participants of the Mahabharata. Can you name them?

ANSWER

Balaram, brother of Krishna. His reason was that the sons of Pandu and Dhritrashtra were equally close to him. 

Rukmi, brother of Rukmini. As a brother in law of Krishna and commander of a powerful army he could not be ignored. Yet the Pandavas rejected his offer of help because Rukmi had been inimical to Krishna before. Rukmi,then went to Duryodhana who turned down the offer of help since Rukmi had already been rejected by Yudhisthir.


QUESTION 6: The Pandavas had other wives beside Draupadi. The other wives bore a son each. Can you name them?

ANSWER

Yudhisthir / Devika // Yaudheya
Bhimasen / Balandhara // Sarvag 
Hidimba// Ghatotkacha
Arjuna / Subhadra // Abhimanyu 
Ulupi // Iraavaan 
Chitrangada // Babhruvaahan.
Nakula / Karenumati // Niramitra
Sahadeva / Vijaya // Suhotra


QUESTION 7: There are seven chiranjeevis (who shall live forever)according to our Epics. Name them.

ANSWER

Ashwatthama
Bali
Vyaasa
Hanumaan
Vibhishana
Kripacharya
Parashurama


QUESTION 8: Dronacharya was killed by Dhrishtadyumna, the son of Drupada. Who killed Dhrishtadyumna?

ANSWER

Dronacharya's son, Ashwatthama. After the 18 days of war, when the tired, victorious warriors were sleeping in the night Ashwatthama killed them all. Thus the only survivors of the war were those mentioned at Q No 1.


QUESTION 9: The updesh of the Lord, Bhagvad Gita, was just after Yudhishthir and the Pandavas sought the benediction of the elders and just before the start of use of weapons. How many shlokas does the Bhagvad Gita contain?

ANSWER

Total shlokas in the Bhagvad Gita are 701.


QUESTION 10: What was the name of Karna's divine bow? Who gave it to him?

ANSWER 

The bow was known as 'Vijay'. Parashuram had given this bow to Karna.


QUESTION 11: Karna had the amogh 'Shakti' weapon which he saved for use against Arjuna. But he had to use it against some other person. On whom did he use it?

ANSWER

Ghatotkacha, the son of Bhima and rakshasi Hidimba.


QUESTION 12: Only four people knew how to enter into a 'Chakravyuh'. Can you name them?

ANSWER

Krishna
Arjuna
Pradyumna, son of Krishna
Abhimanyu, son of Arjuna. Abhimanyu did not know how to come out of the Chakravyuh.


QUESTION 13: The sound of the conch was a signal of enthusiasm and victory. Can you name the conches of Krishna and the five Pandavas?

ANSWER

Krishna - Paanchjanya
Yudhisthir -- Anantvijaya
Bhima -- Paundra
Arjuna -- Devadutta
Nakula -- Sughosha
Sahdeva -- Manipushpaka


QUESTION 14: During the game of dice and the subsequent vastraharan of Draupadi, Krishna was not present. Where was he?

ANSWER

Krishna was busy fighting a long drawn battle with Shalva.


QUESTION 15: Just as Sita was kidnapped during the exile of Rama in the forest, Draupadi too suffered the same fate during the thirteen years 'Vanvaas'.Ravana had kidnapped Sita. Who kidnapped Draupadi?

ANSWER

Jayadratha. Jayadratha was the husband of Duryodhana's only sister, Dusshala.


QUESTION 16: What was the name of Duryodhana's son. How did he die?

ANSWER

Duryodhana's son was known as Lakshmana. He was killed by Abhimanyu, Arjuna's son.


QUESTION 17: Parikshit, son of Abhimanyu and Uttara was the sole survivor of the Pandavas. He had four sons. Can you name them?

ANSWER

The four sons were Janmejaya. Shukdevaji narrated the entire Srimad Bhagavatam to Janmejaya when he had only seven days to live.
Shrutasena
Ugrasena
Bhimasena


QUESTION 18: In ancient times the charioteer played a very important role for the warrior. Indra's great charioteer established the scale of excellence with which all others were compared. What is the name of Indra's charioteer.

ANSWER

Maatali.


QUESTION 19: After observing the sheer power of the atomic bombs dropped at Hiroshima and Nagasaki, the famous American Scientist J R Oppenheimer quoted a line from the Bhagvad Gita. Can you name the shloka?

ANSWER

J R Oppenheimer said "Brighter than a thousand suns !" The translation of the complete Shloka (Chapter 11 - Shloka 12) is: The splendor of the mighty Lord is brighter than a thousand suns bursting forth all at once in the heavens.


QUESTION 20: Who were the Commanders-in-chief of the Kaurava Army and for how long?

ANSWER

Bhisma for 10 days
Drona for 5 days
Karna for 2 days
Shalya for half a day.

After the mace duel between Duryodhana and Bhima, the former, with broken thighs, waited for death. During this time Ashwatthama arrived and told of his intention to kill the sleeping Pandava survivors. Duryodhana was very pleased with the idea and asked Guru Kripacharya to anoint Ashwatthama as Commander-in-chief.

The Secular Writings

The Subhashitas

The Subhashitas are wise sayings, instructions and stories, either in poetry or in prose. Examples are Bhartrihari’s three centuries of verses, the Subhashita-Ratna-Bhandagara and Somadeva Bhatta’s Katha-Sarit-Sagara or Kshemendra’s Brihat-Katha-Manjari. The Panchatantra and the Hitopadesa also belong to this category.

The Kavyas

These are highly scholarly compositions in poetry, prose or both. The greatest of poetical Kavyas are those of Kalidas (The Raghuvamsa and Kumarasambhava), Bharavi (The Kiratarjuniya), Magha (The Sisupalavadha), Sri Harsha (The Naishadha). The best prose Kavyas in the whole of Sanskrit literature were written by Bhattabana (The Kadambari and Harshacharita), the great genius in classical Sanskrit. Among those containing both poetry and prose, the Champu-Ramayana and the Champu-Bharata are most famous. These are all wonderful masterpieces which will ever remain to glorify India’s literary calibre.

The Natakas

These are marvellously scholastic dramas embodying the Rasas of Sringara, Vira, Karuna, Adbhuta, Hasya, Bhayanaka, Bibhatsa and Raudra. It is told that none can write on the ninth Rasa, viz., Santi. It is attainable only on final Liberation. The best dramas are written by Kalidasa (Sakuntala), Bhavabhuti (Uttara-Rama-Charita), and Visakhadatta (Mudrarakshasa).

The Alankaras

These are grand rhetorical texts, treating of the science of perfection and beauty of ornamental language and of effective composition with elegance and force, both in poetry and in prose. These are the fundamentals of Sanskrit Sahitya, even superior to the Kavyas and the Natakas. The best Alankara-Granthas are those of Mammata (Kavyaprakasa) and Jagannatha (Rasagangadhara).



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The Scriptures

The Srutis

The Srutis are called the Vedas, or the Amnaya. The Hindus have received their religion through revelation, the Vedas. These are direct intuitional revelations and are held to be Apaurusheya or entirely superhuman, without any author in particular. The Veda is the glorious pride of the Hindus, nay, of the whole world!

The term Veda comes from the root Vid, to know. The word Veda means knowledge. When it is applied to scripture, it signifies a book of knowledge. The Vedas are the foundational scriptures of the Hindus. The Veda is the source of the other five sets of scriptures, why, even of the secular and the materialistic. The Veda is the storehouse of Indian wisdom and is a memorable glory which man can never forget till eternity.

Revealed Truths Without Beginning or End

The Vedas are the eternal truths revealed by God to the great ancient Rishis of India. The word Rishi means a seer from dris, to see. He is the Mantra-Drashta, a seer of Mantra or thought. The thought was not his own. The Rishis saw the truths or heard them. Therefore, the Vedas are what are heard (Sruti). The Rishi did not write. He did not create it out of his mind. He was the seer of thought which existed already. He was only the spiritual discoverer of the thought. He is not the inventor of the Veda.

The Vedas represent the spiritual experiences of the Rishis of yore. The Rishi is only a medium or an agent to transmit to people the intuitional experiences which he received. The truths of the Vedas are revelations. All the other religions of the world claim their authority as being delivered by special messengers of God to certain persons, but the Vedas do not owe their authority to any one. They are themselves the authority as they are eternal, as they are the Knowledge of the Lord.

Lord Brahma, the Creator, imparted the divine knowledge to the Rishis or seers. The Rishis disseminated the knowledge. The Vedic Rishis were great realised persons who had direct intuitive perception of Brahman or the Truth. They were inspired writers. They built a simple, grand and perfect system of religion and philosophy from which the founders and teachers of all other religions have drawn their inspiration.

The Vedas are the oldest books in the library of man. The truths contained in all religions are derived from the Vedas and are ultimately traceable to the Vedas. The Vedas are the fountain-head of religion. The Vedas are the ultimate source to which all religious knowledge can be traced. Religion is of divine origin. It was revealed by God to man in the earliest times. It is embodied in the Vedas.

The Vedas are eternal. They are without beginning and end. An ignorant man may say how a book can be without

beginning or end. By the Vedas, no books are meant. Vedas came out of the breath of the Lord. They are the words of God. The Vedas are not the utterances of persons. They are not the composition of any human mind. They were never written, never created. They are eternal and impersonal. The date of the Vedas has never been fixed. It can never be fixed. Vedas are eternal spiritual truths. Vedas are an embodiment of divine knowledge. The books may be destroyed, but the knowledge cannot be destroyed. Knowledge is eternal. In that sense, the Vedas are eternal.

The Four Vedas and Their Sub Divisions

The Veda is divided into four great books: the Rig-Veda, the Yajur-Veda, the Sama-Veda and the Atharva-Veda. The Yajur-Veda is again divided into two parts, the Sukla and the Krishna. The Krishna or the Taittiriya is the older book and the Sukla or the Vajasaneya is a later revelation to sage Yajnavalkya from the resplendent Sun-God.

The Rig-Veda is divided into twenty-one sections, the Yajur-Veda into one hundred and nine sections, the Sama-Veda into one thousand sections and the Atharva-Veda into fifty sections. In all, the whole Veda is thus divided into one thousand one hundred and eighty recensions.

Each Veda consists of four parts: the Mantra-Samhitas or hymns, the Brahmanas or explanations of Mantras or rituals, the Aranyakas and the Upanishads. The division of the Vedas into four parts is to suit the four stages in a man’s life.

The Mantra-Samhitas are hymns in praise of the Vedic God for attaining material prosperity here and happiness hereafter. They are metrical poems comprising prayers, hymns and incantations addressed to various deities, both subjective and objective. The Mantra portion of the Vedas is useful for the Brahmacharins.

The Brahmana portions guide people to perform sacrificial rites. They are prose explanations of the method of using the Mantras in the Yajna or the sacrifice. The Brahmana portion is suitable for the householders.

The Aranyakas are the forest books, the mystical sylvan texts which give philosophical interpretations of the rituals. The Aranyakas are intended for the Vanaprasthas or hermits who prepare themselves for taking Sannyasa.

The Upanishads are the most important portion of the Vedas. The Upanishads contain the essence or the knowledge portion of the Vedas. The philosophy of the Upanishads is sublime, profound, lofty and soul-stirring. The Upanishads speak of the identity of the individual soul and the Supreme Soul. They reveal the most subtle and deep spiritual truths. The Upanishads are useful for the Sannyasins.

The subject matter of the whole Veda is divided into Karma-Kanda, Upasana-Kanda and Jnana-Kanda. The Karma-Kanda or Ritualistic Section deals with various sacrifices and rituals. The Upasana-Kanda or Worship-Section deals with various kinds of worship or meditation. The Jnana-Kanda or Knowledge-Section deals with the highest knowledge of Nirguna Brahman. The Mantras and the Brahmanas constitute Karma-Kanda; the Aranyakas Upasana-Kanda; and the Upanishads Jnana-Kanda.

The Mantra-Samhitas

The Rig-Veda Samhita is the grandest book of the Hindus, the oldest and the best. It is the Great Indian Bible, which no Hindu would forget to adore from the core of his heart. Its style, the language and the tone are most beautiful and mysterious. Its immortal Mantras embody the greatest truths of existence, and it is perhaps the greatest treasure in all the scriptural literature of the world. Its priest is called the Hotri.

The Yajur-Veda Samhita is mostly in prose and is meant to be used by the Adhvaryu, the Yajur-Vedic priest, for superfluous explanations of the rites in sacrifices, supplementing the Rig-Vedic Mantras.

The Sama-Veda Samhita is mostly borrowed from the Rig-Vedic Samhita and is meant to be sung by the Udgatri, the Sama-Vedic priest, in sacrifices.

The Atharva-Veda Samhita is meant to be used by the Brahma, the Atharva-Vedic priest, to correct the mispronunciations and wrong performances that may accidentally be committed by the other three priests of the sacrifice.

The Brahmanas and the Aranyakas

There are two Brahmanas to the Rig-Veda—the Aitareya and the Sankhayana. “The Rig-Veda,” says Max Muller, “is the most ancient book of the world. The sacred hymns of the Brahmanas stand unparalleled in the literature of the whole world; and their preservation might well be called miraculous.” (HISTORY OF ANCIENT SANSKRIT LITERATURE)

The Satapatha Brahmana belongs to the Sukla Yajur-Veda. The Krishna-Yajur-Veda has the Taittiriya and the Maitrayana Brahmanas. The Tandya or Panchavimsa, the Shadvimsa, the Chhandogya, the Adbhuta, the Arsheya and the Upanishad Brahmanas belong to the Sama-Veda. The Brahmana of the Atharva-Veda is called the Gopatha. Each of the Brahmanas has got an Aranyaka.

The Upanishads

The Upanishads are the concluding portions of the Vedas or the end of the Vedas. The teaching based on them is called Vedanta. The Upanishads are the gist and the goal of the Vedas. They form the very foundation of Hinduism.

There are as many Upanishads to each Veda as there are Sakhas, branches or recensions, i.e., 21, 109, 1000 and 50 respectively to the four Vedas, the Rig-Veda, the Yajur-Veda, the Sama-Veda and the Atharva-Veda.

The different philosophers of India belonging to different schools, such as Monism, Qualified Monism, Dualism, Pure Monism, Difference-cum-non-difference, etc., have acknowledged the supreme authority of the Upanishads. They have given their own interpretations, but they have obeyed the authority. They have built their philosophy on the foundation of the Upanishads.

Even the Western scholars have paid their tribute to the seers of the Upanishads. At a time when the Westerners were clad in barks and were sunk in deep ignorance, the Upanishadic seers were enjoying the eternal bliss of the Absolute, and had the highest culture and civilisation.

The most important Upanishads are Isa, Kena, Katha, Prasna, Mundaka, Mandukya, Aitareya, Taittiriya, Chhandogya, Brihadaranyaka, Kaushitaki and Svetasvatara and Maitrayani. These are supremely authoritative.

May the fundamental truths of the Vedas be revealed unto you all, like the Amalaka fruit in the palm of your hand. May Gayatri, the blessed Mother of the Vedas, impart to you the milk of Knowledge, the ancient wisdom of the Upanishads.

The Upa-Vedas

There are four Upa-Vedas or subsidiary Vedas, viz., the Ayurveda, the Dhanurveda, the Gandharva Veda and the Arthasastra, forming auxiliaries to the four Vedas, which mean, respectively, the science of health, the science of war, the science of music and the science of polity.

The Vedangas

There are six Angas or explanatory limbs, to the Vedas: the Siksha and Vyakarana of Panini, the Chhandas of Pingalacharya, the Nirukta of Yaska, the Jyotisha of Garga, and the Kalpas (Srauta, Grihya, Dharma and Sulba) belonging to the authorship of various Rishis.

Siksha is a knowledge of phonetics. Siksha deals with pronunciation and accent. The text of the Vedas is arranged in various forms or Pathas. The Pada-patha gives each word its separate form. The Krama-patha connects the word in pairs.

Vyakarana is Sanskrit grammar. Panini’s books are most famous. Without knowledge of Vyakarana, you cannot understand the Vedas.

Chhandas is metre dealing with prosody.

Nirukta is philology or etymology.

Jyotisha is astronomy and astrology. It deals with the movements of the heavenly bodies, planets, etc., and their influence in human affairs.

Kalpa is the method of ritual. The Srauta Sutras which explain the ritual of sacrifices belong to Kalpa. The sulba Sutras, which treat of the measurements which are necessary for laying out the sacrificial areas, also belong to Kalpa. The Grihya Sutras which concern domestic life, and the Dharma Sutras which deal with ethics, customs and laws, also belong to Kalpa.

The Pratishakhyas, Padapathas, Kramapathas, Upalekhas, Anukramanis, Daivatsamhitas, Parishishtas, Prayogas, Paddhatis, Karikas, Khilas and Vyuhas are further elaborations in the rituals of the Kalpa Sutras.

Among the Kalpa Sutras, the Asvalayana, Sankhyana and the Sambhavya belong to the Rig-Veda. The Mashaka, Latyayana, Drahyayana, Gobhila and Khadira belong to the Sama-Veda. The Katyayana and Paraskara belong to the Sukla Yajur-Veda. The Apastamba, Hiranyakesi, Bodhayana, Bharadvaja, Manava, Vaikhanasa and the Kathaka belong to the Krishna Yajur-Veda. The Vaitana and the Kaushika belong to the Atharva-Veda.

The Smritis

Next in importance to the Sruti are the Smritis or secondary scriptures. These are the ancient sacred law-codes of the Hindus dealing with the Sanatana-Varnasrama-Dharma. They supplement and explain the ritualistic injunctions called Vidhis in the Vedas. The Smriti Sastra is founded on the Sruti. The Smritis are based on the teachings of the Vedas. The Smriti stands next in authority to the Sruti. It explains and develops Dharma. It lays down the laws which regulate Hindu national, social, family and individual obligations.

The works which are expressly called Smritis are the law books, Dharma Sastras. Smriti, in a broader sense, covers all Hindu Sastras save the Vedas.

The laws for regulating Hindu society from time to time are codified in the Smritis. The Smritis have laid down definite rules and laws to guide the individuals and communities in their daily conduct and to regulate their manners and customs. The Smritis have given detailed instructions, according to the conditions of the time, to all classes of men regarding their duties in life.

The Hindu learns how he has to spend his whole life from these Smritis. The duties of Varnasrama and all ceremonies are clearly given in these books. The Smritis prescribe certain acts and prohibit some others for a Hindu, according to his birth and stage of life. The object of the Smritis is to purify the heart of man and take him gradually to the supreme abode of immortality and make him perfect and free.

These Smritis have varied from time to time. The injunctions and prohibitions of the Smritis are related to the particular social surroundings. As these surroundings and essential conditions of the Hindu society changed from time to time, new Smritis had to be compiled by the sages of different ages and different parts of India.

The Celebrated Hindu Law-Givers

From time to time, a great law-giver would take his birth. He would codify the existing laws and remove those which had become obsolete. He would make some alterations, adaptations, readjustments, additions and subtractions, to suit the needs of the time and see that the way of living of the people would be in accordance with the teachings of the Veda. Of such law-givers, Manu, Yajnavalkya and Parasara are the most celebrated persons. Hindu society is founded on, and governed by, the laws made by these three great sages. The Smritis are named after them. We have Manu Smriti or Manava Dharma-Sastra (the Laws of Manu or the Institutes of Manu), Yajnavalkya Smriti and Parasara Smriti. Manu is the greatest law-giver of the race. He is the oldest law-giver as well. The Yajnavalkya Smriti follows the same general lines as the Manu Smriti and is next in importance to it. Manu Smriti and Yajnavalkya Smriti are universally accepted at the present time as authoritative works all over India. Yajnavalkya Smriti is chiefly consulted in all matters of Hindu Law. Even the Government of India are applying some of these laws.

There are eighteen main Smritis or Dharma Sastras. The most important are those of Manu, Yajnavalkya and Parasara. The other fifteen are those of Vishnu, Daksha, Samvarta, Vyasa, Harita, Satatapa, Vasishtha, Yama, Apastamba, Gautama, Devala, Sankha-Likhita, Usana, Atri and Saunaka.

The laws of Manu are intended for the Satya Yuga, those of Yajnavalkya are for the Treta Yuga; those of Sankha and Likhita are for the Dvapara Yuga; and those of Parasara are for the Kali Yuga.

The laws and rules which are based entirely upon our social positions, time and clime, must change with the changes in society and changing conditions of time and clime. Then only the progress of the Hindu society can be ensured.

Need for a New Law-Code

It is not possible to follow some of the laws of Manu at the present time. We can follow their spirit and not the letter. Society is advancing. When it advances, it outgrows certain laws which were valid and helpful at a particular stage of its growth. Many new things which were not thought out by the old law-givers have come into existence now. It is no use insisting people to follow now those old laws which have become obsolete.

Our present society has considerably changed. A new Smriti to suit the requirements of this age is very necessary. Another sage will place before the Hindus of our days a new suitable code of laws. Time is ripe for a new Smriti. Cordial greetings to this age.

The Inner Voice of Dharma

He who is endowed with a pure heart through protracted Tapas, Japa, Kirtana, meditation and service of Guru and who has a very clear conscience, can be guided by the inner voice in matters of Dharma or duty or moral action. The inner voice that proceeds from a clean heart filled with Sattva is, indeed, the voice of God or Soul or Antaryamin or Inner Ruler. This voice is more than Smriti. It is Smriti of Smritis. Purify your heart and train yourself to hear this inner voice. Keep your ear in tune with the ‘voice’.

The Sruti and the Smriti

The Sruti and the Smriti are the two authoritative sources of Hinduism. Sruti literally means what is heard, and Smriti means what is remembered. Sruti is revelation and Smriti is tradition. Upanishad is a Sruti. Bhagavad-Gita is a Smriti.

Sruti is direct experience. Great Rishis heard the eternal truths of religion and left a record of them for the benefit of posterity. These records constitute the Vedas. Hence, Sruti is primary authority. Smriti is a recollection of that experience. Hence, it is secondary authority. The Smritis or Dharma Sastras also are books written by sages, but they are not the final authority. If there is anything in a Smriti which contradicts the Sruti, the Smriti is to be rejected.

The Itihasas

The Friendly Treatises and the Commanding Treatises

There are four books under this heading: The Valmiki-Ramayana, the Yogavasishtha, The Mahabharata and the Harivamsa. These embody all that is in the Vedas, but only in a simpler manner. These are called the Suhrit-Samhitas or the Friendly Treatises, while the Vedas are called the Prabhu-Samhitas or the Commanding Treatises with great authority. These works explain the great universal truths in the form of historical narratives, stories and dialogues. These are very interesting volumes and are liked by all, from the inquisitive child to the intellectual scholar.

The Itihasas give us beautiful stories of absorbing interest and importance, through which all the fundamental teachings of Hinduism are indelibly impressed on one’s mind. The laws of Smritis and the principles of the Vedas are stamped firmly on the minds of the Hindus through the noble and marvellous deeds of their great national heroes. We get a clear idea of Hinduism from these sublime stories.

The common man cannot comprehend the high abstract philosophy of the Upanishads and the Brahma Sutras. Hence, the compassionate sages Valmiki and Vyasa wrote the Itihasas for the benefit of common people. The same philosophy is presented with analogies and parables in a tasteful form to the common run of mankind.

The two well-known Itihasas (histories) are the epics (Mahakavyas), Ramayana and Mahabharata. They are two very popular and useful Sastras of the Hindus. The Ramayana was written by the sage Valmiki, and the Mahabharata by Vyasa.

The Ramayana

The Ramayana, the Adi-Kavya or the first epic poem, relates the story of Sri Rama, the ideal man. It is the history of the family of the solar race descended from Ikshvaku, in which was born Sri Ramachandra, the Avatara of Lord Vishnu, and his three brothers. The ideal characters like Rama, Sita, Lakshmana, Bharata and Sri Hanuman that we find in Ramayana firmly establish Hindu Dharma in our minds. The story of the birth of Rama and his brothers, their education and marriages, the exile of Sri Rama, the carrying off and recovery of Sita, his wife, the destruction of Ravana, the Rakshasa King of Lanka, and the reign of Sri Rama, are described in detail in Ramayana. How a man should behave towards his superiors, equals and inferiors, how a king ought to rule his kingdom, how a man should lead his life in this world, how he can obtain his release, freedom and perfection, may be learnt from this excellent epic. The Ramayana gives a vivid picture of Indian life. Even today our domestic, social and national ideals are copied from the noble characters in the Ramayana and the Mahabharata. The great national heroes stand even today as beacon-lights to guide and inspire the people of the whole world. The lives of Rama, Bharata and Lakshmana provide a model of fraternal affection and mutual service. Sri Hanuman stands as an ideal unique Karma Yogin. The life of Sita is regarded as the most perfect example of womanly fidelity, chastity and sweetness. The Ramayana is written in twenty-four thousand verses by Sri Valmiki.

The Mahabharata

The Mahabharata is the history of the Pandavas and the Kauravas. It gives a description of the great war, the Battle of Kurukshetra, which broke out between the Kauravas and the Pandavas who were cousins and descendants of the lunar race. The Mahabharata is an encyclopaedia of Hindu Dharma. It is rightly called the fifth Veda. There is really no theme in religion, philosophy, mysticism and polity which this great epic does not touch and expound. It contains very noble moral teachings, useful lessons of all kinds, many beautiful stories and episodes, discourses, sermons, parables and dialogues which set forth the principles of morals and metaphysics. The Pandavas obtained victory through the grace of Lord Krishna. The Mahabharata is written in one hundred thousand verses by Sri Krishnadvaipayana Vyasa.

The Bhagavad-Gita

The most important part of the Mahabharata is the Bhagavad-Gita. It is a marvellous dialogue between Lord Krishna and Arjuna on the battle-field, before the commencement of the great war. Bhagavan Sri Krishna became the charioteer of Arjuna. Sri Krishna explained the essentials of Hindu religion to Arjuna. Just as the Upanishads contain the cream of the Vedas, so does the Gita contain the cream of the Upanishads. The Upanishads are the cows. Lord Krishna is the cowherd. Arjuna is the calf. The Gita is the milk. The wise men are those who drink the milk of the Gita.

The Gita is the most precious jewel of Hindu literature. It is a universal gospel. The Gita teaches the Yoga of Synthesis. It ranks high in the religious literature of the world.

Arjuna saw before him his dear relatives and teachers in the battle-field. He fainted and refused to fight against them. Then Lord Krishna imparted knowledge of the Self to Arjuna and convinced him that it was his duty to fight regardless of consequences. Afterwards Arjuna gave up his Moha, or delusion. All his doubts were cleared. He fought against the Kauravas and achieved victory.

Knowledge of Ancient Indian History and Culture

The Mahabharata contains also the immortal discourse of Bhishma on Dharma, which he gave to Yudhishthira, when he was lying on the bed of arrows. The whole Mahabharata forms an encyclopaedia of history, morals and religion unsurpassed by any other epic in the world.

The Ramayana and the Mahabharata speak to us clearly about the ancient India, about her people, her customs, her ways of living, her arts, her civilisation and culture, her manufactures, etc. If you read these two books, you will come to know how great India once was, and you will be inspired to make her great once more. No other country has produced so many great men, great teachers, great Yogins, great Rishis, great prophets, great Acharyas, great kings, great heroes, great statesmen, great patriots and great benefactors, as India. The more you know of India and Hinduism, the more you will honour and love it and the more thankful to the Lord you will be that you were born in India as a Hindu. Glory to India! Glory to Hinduism! Glory to the seers of the Upanishads! Glory, glory to Lord Krishna, the author of the Song Divine!

The Puranas

The Puranas are of the same class as the Itihasas. They have five characteristics (Pancha-Lakshana) viz., history, cosmology (with various symbolical illustrations of philosophical principles), secondary creation, genealogy of kings and of Manvantaras. All the Puranas belong to the class of Suhrit-Samhitas.

Vyasa is the compiler of the Puranas from age to age; and for this age, he is Krishnadvaipayana, the son of Parasara.

The Puranas were written to popularise the religion of the Vedas. They contain the essence of the Vedas. The aim of the Puranas is to impress on the minds of the masses the teachings of the Vedas and to generate in them devotion to God, through concrete examples, myths, stories, legends, lives of saints, kings and great men, allegories and chronicles of great historical events. The sages made use of these things to illustrate the eternal principles of religion. The Puranas were meant, not for the scholars, but for the ordinary people who could not understand high philosophy and who could not study the Vedas.

The Darsanas are very stiff. They are meant only for the learned few. The Puranas are meant for the masses with inferior intellect. Religion is taught in a very easy and interesting way through these Puranas. Even to this day, the Puranas are popular. The Puranas contain the history of remote times. They also give a description of the regions of the universe not visible to the ordinary physical eye. They are very interesting to read and are full of information of all kinds. Children hear the stories from their grandmothers. Pundits and Purohits hold Kathas in temples, on banks of rivers and in other important places. Agriculturists, labourers and bazaar people hear the stories.

The Eighteen Puranas

There are eighteen main Puranas and an equal number of subsidiary Puranas or Upa-Puranas. The main Puranas are: Vishnu Purana, Naradiya Purana, Srimad Bhagavata Purana, Garuda (Suparna) Purana, Padma Purana, Varaha Purana, Brahma Purana, Brahmanda Purana, Brahma Vaivarta Purana, Markandeya Purana, Bhavishya Purana, Vamana Purana, Matsya Purana, Kurma Purana, Linga Purana, Siva Purana, Skanda Purana and Agni Purana. Of these, six are Sattvic Puranas and glorify Vishnu; six are Rajasic and glorify Brahma; six are Tamasic and they glorify Siva.

Neophytes or beginners in the spiritual Path are puzzled when they go through Siva Purana and Vishnu Purana. In Siva Purana, Lord Siva is highly eulogised and an inferior position is given to Lord Vishnu. Sometimes Vishnu is belittled. In Vishnu Purana, Lord Hari is highly eulogised and an inferior status is given to Lord Siva. Sometimes Lord Siva is belittled. This is only to increase the faith of the devotees in their particular Ishta-Devata. Lord Siva and Lord Vishnu are one.

The best among the Puranas are the Srimad Bhagavata and the Vishnu Purana. The most popular is the Srimad Bhagavata Purana. Next comes Vishnu Purana. A portion of the Markandeya Purana is well known to all Hindus as Chandi, or Devimahatmya. Worship of God as the Divine Mother is its theme. Chandi is read widely by the Hindus on sacred days and Navaratri (Durga Puja) days.

The Srimad Bhagavata Purana and the Ten Avataras

The Srimad Bhagavata Purana is a chronicle of the various Avataras of Lord Vishnu. There are ten Avataras of Vishnu. The aim of every Avatara is to save the world from some great danger, to destroy the wicked and protect the virtuous. The ten Avataras are: Matsya (The Fish), Kurma (The Tortoise), Varaha (The Boar), Narasimha (The Man-Lion), Vamana (The Dwarf), Parasurama (Rama with the axe, the destroyer of the Kshatriya race), Ramachandra (The hero of Ramayana—the son of Dasaratha), who destroyed Ravana, Sri Krishna, The teacher of the Gita, Buddha (The prince-ascetic, founder of Buddhism) and Kalki (The hero riding on a white horse, who is to come at the end of the Kali-Yuga).

The object of the Matsya Avatara was to save Vaivasvata Manu from destruction by a deluge. The object of Kurma Avatara was to enable the world to recover some precious things which were lost in the deluge. The Kurma gave its back for keeping the churning rod when the Gods and the Asuras churned the ocean of milk. The purpose of Varaha Avatara was to rescue, from the waters, the earth which had been dragged down by a demon named Hiranyaksha. The purpose of Narasimha Avatara, half-lion and half-man, was to free the world from the oppression of Hiranyakasipu, a demon, the father of Bhakta Prahlada. The object of Vamana Avatara was to restore the power of the gods which had been eclipsed by the penance and devotion of King Bali. The object of Parasurama Avatara was to deliver the country from the oppression of the Kshatriya rulers. Parasurama destroyed the Kshatriya race twenty-one times. The object of Rama was to destroy the wicked Ravana. The object of Sri Krishna Avatara was to destroy Kamsa and other demons, to deliver His wonderful message of the Gita in the Mahabharata war, and to become the centre of the Bhakti schools of India. The object of Buddha Avatara was to prohibit animal sacrifices and teach piety. The object of the Kalki Avatara is the destruction of the wicked and the re-establishment of virtue.

The Tamil Puranas

Lord Siva incarnated himself in the form of Dakshinamurti to impart knowledge to the four Kumaras. He took human form to initiate Sambandhar, Manikkavasagar, Pattinathar. He appeared in flesh and blood to help his devotees and relieve their sufferings. The divine Lilas of Lord Siva are recorded in the Tamil Puranas like Siva Purana, Periya Purana, Siva Parakramam and Tiruvilayadal Purana.

The Upa-Puranas

The eighteen Upa-Puranas are: Sanatkumara, Narasimha, Brihannaradiya, Sivarahasya, Durvasa, Kapila, Vamana, Bhargava, Varuna, Kalika, Samba, Nandi, Surya, Parasara, Vasishtha, Devi-Bhagavata, Ganesa and Hamsa.

Utility of the Puranas

Study of the Puranas, listening to sacred recitals of scriptures, describing and expounding of the transcendent Lilas of the Blessed Lord—these form an important part of Sadhana of the Lord’s devotees. It is most pleasing to the Lord. Sravana is a part of Navavidha-Bhakti. Kathas and Upanyasas open the springs of devotion in the hearts of hearers and develop Prema-Bhakti which confers immortality on the Jiva.

The language of the Vedas is archaic, and the subtle philosophy of Vedanta and the Upanishads is extremely difficult to grasp and assimilate. Hence, the Puranas are of special value as they present philosophical truths and precious teachings in an easier manner. They give ready access to the mysteries of life and the key to bliss. Imbibe their teachings. Start a new life of Dharma-Nishtha and Adhyatmic Sadhana from this very day.

The Agamas

Another class of popular scriptures are the Agamas. The Agamas are theological treatises and practical manuals of divine worship. The Agamas include the Tantras, Mantras and Yantras. These are treatises explaining the external worship of God, in idols, temples, etc. All the Agamas treat of (i) Jnana or Knowledge, (ii) Yoga or Concentration, (iii) Kriya or Esoteric Ritual and (iv) Charya or Exoteric Worship. They also give elaborate details about ontology and cosmology, liberation, devotion, meditation, philosophy of Mantras, mystic diagrams, charms and spells, temple-building, image-making, domestic observances, social rules, public festivals, etc.

The Agamas are divided into three sections: The Vaishnava, the Saiva and the Sakta. The three chief sects of Hinduism, viz., Vaishnavism, Saivism and Saktism, base their doctrines and dogmas on their respective Agamas. The Vaishnava Agamas or Pancharatra Agamas glorify God as Vishnu. The Saiva Agamas glorify God as Siva and have given rise to an important school of philosophy known as Saiva-Siddhanta, which prevails in South India, particularly in the districts of Tirunelveli and Madurai. The Sakta Agamas or Tantras glorify God as the Mother of the Universe, under one of the many names of Devi.

The Agamas do not derive their authority from the Vedas, but are not antagonistic to them. They are all Vedic in spirit and character. That is the reason why they are regarded as authoritative.

The Vaishnava Agamas

The Vaishnava Agamas are of four kinds: the Vaikhanasa, Pancharatra, Pratishthasara and Vijnanalalita. The Brahma, Saiva Kaumara, Vasishtha, Kapila, Gautamiya and the Naradiya are the seven groups of the Pancharatras. The Naradiya section of the Santi-Parva of the Mahabharata is the earliest source of information about the Pancharatras.

Vishnu is the Supreme Lord in the Pancharatra Agamas. The Vaishnavas regard the Pancharatra Agamas to be the most authoritative. They believe that these Agamas were revealed by Lord Vishnu Himself. Narada-Pancharatra says: “Everything from Brahma to a blade of grass is Lord Krishna.” This corresponds to the Upanishadic declaration: “All this is, verily, Brahman—Sarvam Khalvidam Brahma.”

There are two hundred and fifteen of these Vaishnava texts. Isvara, Ahirbudhnya, Paushkara, Parama, Sattvata, Brihad-Brahma and Jnanamritasara Samhitas are the important ones.

The Saiva Agamas

The Saivas recognise twenty-eight Agamas, of which the chief is Kamika. The Agamas are also the basis of Kashmir Saivism which is called the Pratyabhijna system. The latter works of Pratyabhijna system show a distinct leaning to Advaitism. The Southern Saivism, i.e., Saiva Siddhanta and the Kashmir Saivism, regard these Agamas as their authority, besides the Vedas. Each Agama has Upa-Agamas. Of these, only fragmentary texts of twenty are extant. Lord Siva is the central God in the Saiva Agamas. They are suitable to this age, Kali Yoga. They are open to all castes and both the sexes.

The Sakta Agamas

There is another group of scriptures known as the Tantras. They belong to the Sakta cult. They glorify Sakti as the World-Mother. They dwell on the Sakti (energy) aspect of God and prescribe numerous courses of ritualistic worship of the Divine Mother in various forms. There are seventy-seven Agamas. These are very much like the Puranas in some respects. The texts are usually in the form of dialogues between Siva and Parvati. In some of these, Siva answers the questions put by Parvati, and in others, Parvati answers, Siva questioning. Mahanirvana, Kularnava, Kulasara, Prapanchasara, Tantraraja, Rudra-Yamala, Brahma-Yamala, Vishnu-Yamala and Todala Tantra are the important works. The Agamas teach several occult practices some of which confer powers, while the others bestow knowledge and freedom. Sakti is the creative power of Lord Siva. Saktism is really a supplement to Saivism.

Among the existing books on the Agamas, the most famous are the Isvara-Samhita, Ahirbudhnya-Samhita, Sanatkumara-Samhita, Narada-Pancharatra, Spanda-Pradipika and the Mahanirvana-Tantra.

The Six Darsanas

These are the intellectual section of the Hindu writings, while the first four are intuitional, and the fifth inspirational and emotional. Darsanas are schools of philosophy based on the Vedas. The Agamas are theological. The Darsana literature is philosophical. The Darsanas are meant for the erudite scholars who are endowed with acute acumen, good understanding, power of reasoning and subtle intellect. The Itihasas, Puranas and Agamas are meant for the masses. The Darsanas appeal to the intellect, while the Itihasas, Puranas, etc., appeal to the heart.

Philosophy has six divisions—Shad-darsana—the six Darsanas or ways of seeing things, usually called the six systems or six different schools of thought. The six schools of philosophy are the six instruments of true teaching or the six demonstrations of Truth. Each school has developed, systematised and correlated the various parts of the Veda in its own way. Each system has its Sutrakara, i.e., the one great Rishi who systematised the doctrines of the school and put them in short aphorisms or Sutras.

The Sutras are terse and laconic. The Rishis have condensed their thoughts in the aphorisms. It is very difficult to understand them without the help of commentaries by great sages or Rishis. Hence, there arose many commentators or Bhashyakaras. There are glosses, notes and, later, commentaries on the original commentaries.

The Shad-Darsanas (the six schools of philosophy) or the Shat-Sastras are: the NYAYA, founded by Gautama Rishi, the VAISESHIKA by Kanada Rishi, the SANKHYA by Kapila Muni, the YOGA by Patanjali Maharshi, the PURVA MIMAMSA by Jaimini, and the UTTARA MIMAMSA or VEDANTA by Badarayana or Vyasa. The Darsanas are divided into three pairs of aphoristic compositions which explain the philosophy of the Vedas in a rationalistic method of approach. They are: the Nyaya and the Vaiseshika, the Sankhya and the Yoga, and the Mimamsa and the Vedanta. Each set of Sutras has got its Bhashya, Vritti, Varttika, Vyakhyana or Tika and Tippani.

Sutra

Svalpaksharam-asandigdham
Saravad-visvatomukham
Astobham-anavadyam cha
Sutram sutravido viduh

A Sutra or an aphorism is a short formula with the least possible number of letters, without any ambiguity or doubtful assertion, containing the very essence, embracing all meanings, without any stop or obstruction and absolutely faultless in nature.

The Sutrakara or the composer of the aphorisms is said to be as happy as one would be while getting the first male child, if he is but able to reduce one letter in his abstruse Sutra of far-fetched words and ideas. The best example of the greatest, the tersest and the most perfect of Sutra literature is the series of aphorisms called the Ashtadhyayi composed by Panini. Panini is the father of all Sutrakaras from whom all others seem to have borrowed the method of composition. The Sutras are meant to explain a big volume of knowledge in short assertions suitable to be kept in memory at all times. The six Vedangas and the six systems of Hindu philosophy form the twelve sets of Sutra literature of the world. In addition to these, there are later compositions like the Narada-Bhakti Sutras, the Sandilya-Bhakti Sutras, etc., which also wish to assume an equal form with the famous Sutras mentioned above.

Bhashya

Sutrartho varnyate yatra
Padaih sutranusaribhih
Svapadani cha varnyante
Bhashyam bhashyavido viduh

A Bhashya is an elaborate exposition, a commentary on the Sutras, with word by word meaning of the aphoristic precepts, their running translation, together with the individual views of the commentator or the Bhashyakara. The best and the exemplary Bhashya in Sanskrit literature is the one written by Patanjali on the Vyakarana Sutras of Panini. This Bhashya is so very famous and important that it is called the MAHABHASHYA and its celebrated author is specially called the BHASHYAKARA. Patanjali is the father of Bhashyakaras. The next important Bhashya is the one on the Mimamsa Sutras written by Sabara-Swamin who learnt the art from Patanjali’s commentary. The third important Bhashya was written by Sankara on the Brahma Sutras, in close following with the Sabara-Bhashya. The Bhashyas on the six sets of aphorisms dealing with Indian philosophy were written by Vatsyayana, Prasastapada, Vijnanabhikshu, Vyasa, Sabara and Sankara. On the Vedanta or Brahma Sutras, there are about sixteen Bhashyas, like those of Ramanuja, Madhva, Vallabha, Nimbarka, etc.

Vritti

Sadvrittih sannibandhana

A Vritti is a short gloss explaining the aphorisms in a more elaborate way, but not as extensively as a Bhashya. An example is Bodhayana’s Vritti on the Brahma Sutras.

Varttika

Uktanuktaduruktanam
Chinta yatra pravartate
Tam grantham varttikam prahuh
Varttikajnavichakshanah

A Varttika is a work where a critical study is made of that which is said and left unsaid or imperfectly said in a Bhashya, and the ways of making it perfect by supplying the omissions therein, are given. Examples are the Varttikas of Katyayana on Panini’s Sutras, of Suresvara on Sankara’s Upanishad-Bhashyas, and of Kumarila Bhatta on the Sabara-Bhashya on the Karma-Mimamsa.

Vyakhyana or Tika

A Vyakhyana is a running explanation in an easier language of what is said in the original, with little elucidations here and there. A Vyakhyana, particularly of a Kavya, deals with eight different modes of dissection of the Sloka, like Pada-Chheda, Vigraha, Sandhi, Alankara, Anuvada, etc. This forms an important aspect in the study of Sanskrit Sahitya Sastra. An Anu-Vyakhyana—like the one written by Sri Madhva—is a repetition of what is already written, but in greater detail. An Anuvada is merely a running translation or statement of an abstruse text of the original. Tika is only another name for Vyakhyana. The best Vyakhyanas are of Vachaspati Misra on the Darsanas, especially on Sankara’s Brahmasutra-Bhashya.

Tippani

Tippani is just like a Vritti, but is less orthodox than the Vritti. It is an explanation of difficult words or phrases occurring in the original. Examples are Kaiyata’s gloss on the Mahabhashya of Patanjali, Nagojibhatta’s gloss on Kaiyata’s gloss, or Appayya’s gloss on Amalananda’s gloss on the Bhamati of Vachaspati Misra.

Other Scriptures

The Tevaram and the Tiruvachakam which are the hymns of the Saiva saints of South India, the Divya-Prabandham of the Alvar saints of South India, the songs of Kabir, the Abhangas of Tukaram and the Ramayana of Tulasi Das—all of which are the outpourings of great realised souls—are wonderful scriptures. They contain the essence of the Vedas.


Via: http://www.dlshq.org/download/hinduismbk.htm