TEMPLES OF LORD GANESHA
Om! Gam! Ganapathaye! Namaha!
Om! Sri Raghavendraya Namaha!
Om! Namo! Bhagavathe! Vasudevaya!
Om! Ham! Hanumathe Sri Rama Doothaya Namaha!
TEMPLES OF LORD GANESHA
Lord Ganesha is one of the best known and most widely worshipped Deities of Hindu Religion. All walks of people worship him regardless of affiliations. We find temples of Lord Ganesha in almost all places across the country. In some places we find an exclusive temple while in some other places we find Lord Ganesha along with other main Deities. In this regard please find below a list of some of the famous temples exclusively dedicated to Lord Ganesha.
Ashta Vinayaka Temples & their locations
Among the temples of Lord Ganesha some of them are said to be more powerful & important. Eight among such important temples which are called as Ashta Vinayaka temples are located in the state of Maharastra within a radius of about 100 km from Pune. Lot of significance is given to these temples in Hindu religion. They are all ancient temples where the idols of Lord Ganesha got manifested in different cosmic ages. Each one is an incarnation of Lord Ganesha associated with mythological legends behind them. List of these Ashta Vinayaka Temples are as follows:
Mayureshwara Temple, Moregaon
Siddhi Vinayaka Temple, Siddhatek
Ballaleshwar Temple, Pali
Varada Vinayak Temple, Mahad
Chintamani Temple, Theur
Girijatmaj Temple, Lenyadri
Vignahar Temple, Ozar
Maha Ganapathi Temple, Ranjangaon
Apart from the above other important and famous temples of Lord Ganesha are,
Siddhi Vinayaka Temple at Mumbai
Chintamani Ganesh Temple at Ujjain in Madhya Pradesh
Dhundi Ganapathi Temple at Varanasi (Kasi)
Uchi Pillaiyar Temple (Rock Fort Temple) at Trichy in Tamil Nadu
Karpaga Vinayakar Temple (Near Karaikudi in Tamil Nadu)
Saatchinathaswamy Temple (Near Kumbhakonam)
Vinayaki Temple (Female form of Lord Ganesha) at Suchindram (Near Kanyakumari)
Madhur Ganapathi Temple at Kasargod in Kerala
Gokarna Ganapathi Temple at Gokarna (Karnataka State)
Idagunji Ganapathi Temple near Murudeshwar (Karnataka state)
Anegudda Ganapathi Temple at Kumbhasi (near Kundapura in Karnataka State)
Sharavu Ganapathi Temple at Mangalore
Sasivekalu and Kadalekalu Ganapathi Temples at Hampi (Karnataka State)
Dodda Ganesha Temple at Bangalore
Varasiddhi Vinayaka Temple at Kanipakam (Chittoor District of Andhra Pradesh)
Paathala Ganapathi Temple at Sri Kalahasthi (Near Tirupathi)
Saakshi Ganapathi Temple at Srisailam (Andhra Pradesh)
While the above list is not exhaustive, there are several other important temples of Lord Ganesha in the states of Orissa, Rajasthan, Gujarat, Bihar, Himachal Pradesh, Goa, Sikkim and Madhya Pradesh.
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శుక్రవారం, మార్చి 23, 2012
MAASAMULU
Chaithra Maasam - The Madhu Maasam (Merits & Significance)
Om! Gam! Ganapathaye! Namaha!
Om! Sri Raghavendraya Namaha!
Om! Namo! Bhagavathe! Vaasudevaaya!
Om! Ham! Hanumathe! Sri Rama Doothaaya Namaha!
Chaithra maasam also known as Madhu maasam marks the beginning of spring season known as Vasantha Ruthu first among the Hindu seasons. Madhu means honey and Chaithra maasam is as sweet as honey. In Bhagawadgeeta, Vibhoothi Yoga (canto#10 sloka#35) Lord Sri Krishna says that He is the Vasantha Ruthu among the seasons “Ruthunaam Kusumaakarah” All pervading supreme Lord, Kaala Purusha, Lord Vishnu is the presiding Deity (Maasa Niyaamaka) of Chaithra maasam and hence this month is also known as Vishnu maasam.
It is so auspicious that it is the month when Lord Brahma had commenced the creation and to commemorate that day we celebrate Ugaadi festival. Chaithra maasam is the sacred month in which Maryaada Purushottama; Lord Sri Raama was born on the 9th day of bright fortnight that is celebrated as Sri Raama Navami. It is the most sacred and auspicious month in which highly meritorious and powerful Thaaraka manthra RAMA took birth. It is the sacred month in which Lord Vishnu incarnated as Matsyaavathara (Giant Fish) the very first among the Dasaavatharas and restored the lost Vedas that day is celebrated as Matsya Jayanthi on Chaithra sukla Trutheeya. It is said as per scripts that it was the first day of the bright fortnight in the month of Chaithra Maasam that Lord Sri Krishna’s Niryaana took place that is marked as the beginning of Kaliyuga.
It is the sacred month when Sun God transits into first house of the zodiac viz. Aries (Mesha Raasi) where Sun gets exalted. That day known as Mesha Sankramana is celebrated as Vishu festival in some parts of South India. Chaithra maasam is the sacred month in which the mighty God, Lord Hanuman was born that is celebrated as Hanuma Jayanthi on the full Moon day. It is the sacred month in which the sixty year cycle of Hindu Calendar Samvatsara had begun, starting from Prabhava and ending with Akshaya.
Full Moon day during Chaithra maasam known as Chittraa Poornima or Maha Chaithri is the day when Moon will be at or nearer to the constellation of Chitta and hence the name Chaithra maasam. Mars (Kuja) is the star Lord of Chitta constellation and star Deity is Lord Subramanya. Third day of the bright fortnight in the lunar month of Chaithra maasam is known as Gouri Trutheeya when Goddess Gouri and Lord Shiva are specially worshipped. Starting from this day for a period of one month Goddess Gouri & Lord Shiva and Lord Sri Rama along with other Deities are offered with special pooja ritual known as Dolotsava (Aandolini Vratha). While Chaithra Sukla Trutheeya and Pournami are Manvaadi days the days Manvanthara had begun, Chaithra sukla Panchami is known as Kalpaadi the day Kalpa had commenced.
Like we celebrate Devi Navarathri during Aaswayuja maasam known as Sharannavarathri which falls in Dakshinaayana, a nine day festival known as Vasantha Navarathri is also celebrated during Chaithra maasam starting from Ugaadi day during Uttaraayana. During this nine day period Goddess Durga is worshiped in some parts of the country while in some other parts, it is known as Sri Raama Navarathri worshiping Lord Sri Raama. During this period sacred texts like Ramayana, Sundarakaanda, and Devi Bhaagavatham are read.
With so much of significance attributed to Chaithra maasam, almost all the Deities are worshiped during the bright fortnight of this month apart from Lord Sri Rama, Lord Hanuman, Lord Shiva and Goddess Gouri. On the first day (Paadyami) Lord Brahma, second day (Dwiteeya) Lord Shiva and Goddess Gouri, on the fourth day (Chaturthi) Lord Ganesha, on the fifth day (Panchami) Naaga Devathas, on the sixth day (Shasti) Lord Subramanya, on the 7th day (Sapthami) Sun God, on the ninth day (Navami) Goddess Durga and on the 15th day (Full Moon day) all the Deities are worshipped.
Chaithra is a Sanskrit word meaning a temple or a memorial. It is the month to commemorate so many auspicious and sacred events including the commencement of creation (Srushti). It is also a sacred month for commencement for Vedic learning. That’s why it is one of the auspicious and sacred months for performing Upanayana that marks the formal eligibility to commence the study of Vedas and Upanishads.
Prapadaanam (chalivendram)
Donating water during Chaithra maasam starting from Ugaadi day for 4 months (summer months) is said to be very auspicious and sacred.
Prapeyam SarvaSamanya Bhoothebhya: prathipaditha
PradanathPitharasarve Thrupyanthucha Pithamaha
Anivaarya Mithodeyam Jalammaasa Chathustayam
We would have observed in many towns voluntary organizations erecting the spots called Chalivendram where passersby are served with water stored in earthen pots covered with cloth during summer months. It is said that by doing this activity all the fore fathers gets pleased.
Udakakumbha daana
Udaka means water, Kumbha means pot. Giving charity of water stored in a pot made up of Copper, Silver, or at least earthen pot (made up of mud) covered with a new cloth to a Brahmin during this period is said to be very sacred and highly meritorious.
Yesha DharmaGhato Dhattoh Brahma Vishnu Sivathmaka
Asya Pradhanathsakalam mamasanthu manoratha
Meaning: This water pot called Dharma Ghata signifying the trinal lords (Brahma, Vishnu and Siva) bring unto me fulfillment of all desires.
Taking bath in sacred rivers, arranging of water and shelter to the travelers and people walking in the Sun, Anna Daana (food) to the hungry and needy are some of the maasa dharma prescribed during Chaithra maasam.
Important days to remember in Chaithra maasam
Ugaadi (Chaithra Sukla Paadyami)
Gouri Trutheeya (Chaithra Sukla Trutheeya)
Sri Raama Navami (Chaithra Sukla Navami)
Kalpaadi (Chaithra Sukla Panchami)
Manvaadi (Chaithra Sukla Trutheeya & Pournami)
Hanuma Jayanthi (Chaithra Sukla Pournami)
Mesha Sankramana (Transit of Sun into Mesha Raasi)
It is said as per Bhavishyottara Purana that, Kartheeka maasam is more meritorious than Vaisakha maasam, Maagha maasam is more significant and meritorious than Kaartheeka maasam, and Chaithra maasam is much more auspicious than Maagha maasam. First and the best among the Hindu lunar months, Chaithra maasam has acquired lot of merits and significance in Hindu philosophy and is regarded as the mother of all the months.
Sraavana Maasam - The Nabho Maasam
Om! Gam! Ganapathaye! Namaha!
Om! Sri Raghavendraya Namaha!
Om! Namo! Bhagavathe! Vaasudevaya!
Om! Ham! Hanumathe! Sri Rama Doothaya Namaha!
The month in which full moon day coincides with Sravana star, that month is denoted as Sraavana Masam. Sravana star is considered as Sri Hari (Vishnu) Nakshathra. While Moon is the star lord, Sri Maha Vishnu is the Star Deity of Sravana nakshathra. It is said that Lord Brahma had darshan of Sri Maha Vishnu for the first time at the beginning of the creation in Sravana constellation. Sri Maha Vishnu’s Vaamana avathara had taken place in the constellation of Sravana. It is also believed that Lord Sri Maha Vishnu (Lord Srinivasa) stepped His foot on the Tirumala hills in search of his consort Goddess Sri Maha Lakshmi in Sravana constellation. At Tirumala temple, the nine day festival Brahmotsavam concludes every year on the day coinciding with Sravana Star.
Astrologically Sravana star is regarded as an auspicious star which falls in the zodiac sign of Makara Raasi (Capricorn) ruled by Saturn. It is said that when Sun during his transit in Makara Raasi comes opposite to Sravana star the doors of Vaikuntam (Moksha Dwara) gets opened. When Sun enters into Makara Raasi, Uttarayana begins. Sravana is considered as a star of learning and Sraavana masam is the auspicious month to begin learning. That is why the sacred ritual Upakarma takes place in the sacred month Sraavana masam that marks the beginning of study of Vedas in olden days. Sravana star forms the basis for performing Upakarma for Rug-Vedis in Sraavana masam. Literally Sravana means to listen. Without good listening one cannot be a good learner. Listening is an art and a good listener is a good decision maker.
In Vedic terminology Sraavana masam is referred to as Nabho-Masam. Nabho is a Sanskrit word meaning Aakasa (Sky) that refers to the celestial nature of Sraavana masam and the Sravana star. Sanskrit dictionary also connects the word Nabhasa to Sraavana masam meaning the rainy season and Nabhas means celestial or heavenly. During Sraavana masam Sun transits into Simha Raasi (Leo sign) that is known as Simha Sankramana. Sraavana masam marks the beginning of Varsha Ruthu when the monsoon will be active. Lord Sri Maha Vishnu in the name of Sridhara is the Presiding Deity (Maasa Niyamaka) governing Sraavana Masam. We find a reference to the word Sridhara in sloka # 65 of Sri Vishnu Sahasranama Stothram. Sri means Goddess Sri Maha Lakshmi and Dhara means bearing. Sridhara means the One who always bears on His chest Goddess Sri Maha Lakshmi. In 24 Kesava Naamaas also we find the word Sridhara as the ninth one.
Fifth in the line of Hindu lunar months, Sraavana masam is a highly auspicious month in Hindu philosophy flooded with festivals and austerities. Out of the seven week days that we have, four days viz. Monday, Tuesday, Friday and Saturday have acquired lot of significance in Sraavana masam. Mondays for worshipping Lord Shiva, Tuesdays for Goddess Gouri, Fridays for Goddess Sri Maha Lakshmi and Saturdays for Lord Sri Maha Vishnu in the form of Lord Venkateshwara. In Hinduism, we have a tradition of worshiping Snakes (Naagaaraadhana) since time immemorial and Sravana masam is the sacred month that is identified for Snake worship. Fourth and fifth day of the bright fortnight in Sraavana masam is exclusively earmarked for Snake worship that is known as Naaga Chaturthi and Naga Panchami. The festival of Garuda Panchami that occurs on the fifth day of the bright fortnight in Sravana Masam is dedicated to Lord Garuda.
Full Moon day in Sraavana masam (Sraavana Pournami) has lot of religious and spiritual significance as that day is celebrated as Upakarma, a Vedic ritual. Starting from this day in olden days people used to resort to study of Vedas by symbolically changing the Yagnopaveetham. Traditionally Sraavana Pournami is celebrated as Raakhi or Raksha Bandhan that symbolizes the unmatched bondage of love, care and respect between a brother and a sister. Sankasta Chaturthi associated with Lord Vinayaka (Ganesha) occurring during Sraavana masam is considered as highly sacred day to begin the Sankasta Chaturthi vratha. Observing this Vratha on this day is said to yield merits equivalent to observing the same for the whole year.
Pouranically, Sraavana Pournami is the day Lord Sri Maha Vishnu incarnated as Hayagreeva (Horse headed) that is commemorated as Sri Hayagreeva Jayanthi. Lord Hayagreeva is the presiding Deity and Supreme God of learning, knowledge, and wisdom. Sraavana masam is the most sacred and celestial month that has given birth to Lord Sri Krishna the Paripoorna Avathara of Lord SriManNarayana. Lord Sri Krishna was born on the 8th day (Ashtami) of the dark fortnight of Sravana masam that is celebrated across the country as Sri Krishna Janmaashtami.
At Tirumala temple a sacred ritual known as Pavithrotsavam will be held for three days during Sraavana masam starting from Sukla Dasami which is more or less a purificatory ceremony.
Aaraadhana of great Saint and Madhva philosopher, Guru Saarvabhouma Sri Raghavendra Swamy (Rayaru) of Mantralayam takes place during Sraavana masam. It was on the second day (Vidiya) of dark fortnight in Sravana masam Sri Raghavendra Swamy made Sajeeva Brundavana Pravesa that is commemorated as Sri Rayara Aaraadhana.
Checklist of Festivals and Austerities during Sraavana masam
Sukla Paksha
Chaturthi: Naaga Chaturthi
Panchami: Naaga Panchami &
Garuda Panchami
Shasti: Siriyaala Shasti
Ekaadasi: Puthrada Ekaadasi
Dwaadasi: Dadhi Vratha
Pournami: Upakarma, Raakhi,
Hayagreeva Jayanthi
Krishna Paksha
Vidiya: Sri Raghavendra Swamy Aaradhana
Chaturthi: Sankasta Chaturthi
Ashtami: Sri Krishna Janmaashtami
Ekaadasi: Aja Ekaadasi
Vrathas:
Tuesdays: Mangala Gouri Vratha (by newly married women)
Fridays: Sampatt Sukra Vaara Vratha (By all married women) and Sri Vara Maha Lakshmi Vratha on Friday falling before the full moon day.
During Sraavana masam, austerities like Eka Bhuktha (taking one time meals), Naktha Vratha (fasting during day time and taking meals at night) are prescribed. Saaka-daana (Vegetables) is prescribed on Sravana sukla Dwadasi day. Worshipping Lord Vishnu and Lord Shiva during Sraavana masam is highly meritorious. By observing the prescribed austerities and worshipping Lord Vishnu, Lord Shiva, Goddess Sri Maha Lakshmi and Goddess Gouri during Sraavana masam one will be bestowed with good health, longevity, and prosperity.
Aashaada - The Soonya Masam
Om! Gam! Ganapathaye! Namaha!
Om! Sri Raghavendraya Namaha!
Om! Namo! Bhagavathe! Vaasudevaya!
Om! Ham! Hanumathe! Sri Rama Doothaya Namaha!
Aashaada - The Soonya Masam
Fourth month in traditional Hindu Lunar calendar, Aashaada masam marks the beginning of Dakshinayana when, the Sun takes a southward turn in the zodiac. During the month of Aashada, Sun transits into Karkataka Raasi known as Karkataka Sankramana that generally occurs in the calendar month of July, exactly six months after the beginning of Uttarayana. The month in which the full moon day coincides with Poorva/Uttara-Aashaada constellation, that month is denoted as Aashaada masam. Astrologically we find the stars Poorvaashaada in the zodiac sign of Sagittarius (Dhanus) and Uttaraashaada partly in Sagittarius and partly in Makara (Capricorn) raasi. While Venus is the star Lord of Poorvaashaada, Sun is the star lord of Uttaraashaada. Both the star lords Sun & Venus are inimical to each other.
Apart from the beginning of Dakshinayana, Aashada masam also marks the beginning of the marathon period of austerities known as Chaturmasam. Hari Sayani Ekadasi, the day Lord SriManNarayana is believed to enter into Yoganidra (divine slumber) falls in Aashaada masam. The sacred act of getting the divine symbols stamped on one’s body known as Taptamudradhaarana is conducted during Aashaada masam on the day of Sayani Ekadasi. Lot of spiritual significance is attributed to the concept of Taptamudradhaarana.
Full Moon day in Aashaada masam known as Guru Pournima is celebrated across the country, symbolically honouring the Gurus and teachers who have taught us the Vidya. This day is also popularly referred to as Vyaasa Poornima associated with Lord Veda Vyaasa, the Divine Literary incarnation of Lord Sri Maha Vishnu. It is believed that Sri Veda Vyasa was born on this day of Pournami in the Lunar month of Aashaada. It is also said that it is the day on which Sri Veda Vyasa commenced his work on Brahma Sutras. Though Chaturmasam starts from Sayani Ekadasi for general public, traditionally, Ascetics start their Chaturmasa Deeksha from this day of Guru Pournima in Aashaada masam.
Aashaada Bahula Panchami, fifth day during the dark fortnight of the month is celebrated as Sri Jayatheerthara Aaradhana. Popularly known as Sri Teekarayaru, it was the day on which Sri Jayatheertharu, an advocate and great exponent of Dvaita philosophy, entered into Brindavana at Malakheda in Karnataka state during 13th century.
World famous car festival of Sri Jagannatha temple at Puri (Orissa) known as Jagannatha Ratha Yatra or Gundicha Yatra is held during Aashaada masam starting on the second day of the month during sukla paksha. The festival is witnessed by lakhs of devotees from across the world. Aashaada sukla Dasami and Pournami (10th & 15th day of the month) are regarded as Manvaadi days. Pada Raksha (Chappals), Chatthra (Umbrella), Lavana (Salt) and Amla (Amalaki) are prescribed as charity to be given during Aashaada masam.
Lord Sri Maha Vishnu in the name of Sri Vaamana is the presiding Deity (Masa Niyamaka) governing the month of Aashada masam. We find a reference to Vaamana in Sri Vishnu Sahasranama Stothram in sloka # 17 and 56 who is also described as Upendra and Trivikramah. He was known as Vamana because he was dwarf in form at the beginning. While suppressing the pride and vanity of King Bali, He was known as Trivikrama when, He grew to a gigantic size and conquered the three worlds, Earth, Upper worlds and Nether worlds with just three paces of his foot. Born to Sage Kashyapa and Aditi, He was also referred as Upendra the younger brother of Indra. We find all the three names Trivikrama, Vamana and Upendra while reciting 24 Kesava Namas. An exclusive Purana named after Lord Vamana called Sri Vamana Purana scripted by Lord and Sage Veda Vyasa forms part of 18 great Puranas called Ashtadasa Puranas.
Traditionally, Aashaada masam is considered as Soonya masam. Soonya means nothing, empty, or null and void. Numerically Soonya means zero that has philosophical and spiritual significance. As per the texts of Electional Astrology, Chaithra masam, when the Sun is transiting in Meena raasi, Aashaada masam when the Sun is transiting in Mithuna raasi, Bhaadrapada masam when the Sun is transiting in Kanya raasi and Pushya masam when the Sun is transiting in Dhanus raasi, these four months are considered as Soonya Masams.
May be due to the spiritual significance affixed to these months, auspicious functions like Upanayanam, Marriage and Gruha Pravesam etc. are not generally undertaken during Soonya Masams. We find this tradition being followed even today in South India especially in the states of Andhra Pradesh and Karnataka. There is also a convention among the traditional families in South India, of not allowing the newly married couple to stay together during Aashaada masam. It is more of a pragmatic approach and safeguard that was followed in olden days which is slowly getting vanished and not being followed in these modern days.
While Aashaada masam is considered as inauspicious for mundane activities, it is considered as sacred month for performing spiritual activities. Aashada, Kartheeka, Maagha and Vaisakha are regarded as spiritually important months in the Hindu lunar calendar. Aashada masam is the month when the rains (monsoon) will start afresh and a number of creatures (living beings) will sprout on the earth. This month is said to be the appropriate period for sprouting of spiritual knowledge in the minds of human beings.
Phalguna Masam - The meritorious month (Significance & Merits)
Om! Gam! Ganapathaye! Namaha!
Om! Sri Raghavendraya Namaha!
Om! Namo! Bhagavathe! Vaasudevaya!
Om! Ham! Hanumathe! Sri Rama Doothaya Namaha!
Phalguna - The meritorious month
(Significance & Merits)
Last but not the least, Phalguna masam is the 12th month as per traditional Hindu Lunar calendar that generally occurs during English calendar months of February-March. The season is known as Sisira-Ruthu when we find still cool but pleasant climate, change in the colour of the leaves as they start withering. When the season ends we find new leaves start springing up that marks the beginning of spring season and the temperature slowly gets warmer. During this month Sun transit takes place from Kumbha raasi (Aquarius) to Meena Raasi (Pisces). Sisira is one of the thousands of names of Lord Sri Maha Vishnu that we find in sloka number 97 of Sri Vishnu Sahasranama Stothram.
Araudrah kundali chakri vikramyurjita-shasanah
Shabdatigah shabdasahah sisirah sarvari-karah
Sisira is a Sanskrit word meaning cool. Lord Vishnu is very cool in his disposition and Who is a solution to those who are suffering from worldly burning passions.
As per Hindu lunar calendar, the month in which full moon day coincides with Poorva/Uttara Phalguni star that month is denoted as Phalguna masam. Astrologically we find the stars Poorva Phalguni in the zodiac sign of Leo (Simha raasi) and Uttara Phalguni partly in Leo and partly in Virgo (Kanya raasi). While Venus is the ruling planet of Poorva Phalguni star, Sun is the ruling planet of Uttara Phalguni star.
Phalgu is the name of a holy river on the banks of which the sacred Gaya Kshethra is located in Bihar. Two streams Lilajan (Niranjara) and Mohana originating from a hill called Korambe Pahar about 75km south of Gaya meet together to form the river Phalgu at Gaya. It is a tributary of river Ganges and most of the time it remains dry due to a curse given by Goddess Sita Devi. The river is also referred to as Gupta Ganga because most of the year its bed usually appears dry but if you scoop with your hand you will at once come to clear water. It is said that as per Vayu Purana the river Phalgu is considered to be superior to river Ganges since it is the liquid form of Lord Vishnu whereas Ganges has originated from the foot of Lord Vishnu. As per Agni Purana it is said that Phalgu means highest power of piousness added with merit. Phala means merit and Gau means wish fulfilling cow (Kamadhenu).
Lord Sri Maha Vishnu in the name of Sri Govinda is the presiding Deity (Masa Niyamaka) governing the month of Phalguna masam. Govinda is a very popular name of Lord Sri Vishnu which we find commonly being chanted by one and all. In 24 Kesava Namas we find Govindaya Namaha as the fourth one which we recite while performing Aachamanam and also we recite Sri Govinda, Govinda while performing Sankalpa. The name Govinda also popularly figures in Sri Vishnu, Naamathraya Japam viz. Achyutaya Namaha, Ananthaaya Namaha and Govindaaya Namaha. We find a reference to the word Govinda in Sri Vishnu Sahasranama Stothram in sloka number 20 & 58 as follows
Maheshvaso mahibharta shrinivasah satam gatih
Aniruddhah suranando govindo govidam patih
Mahavaraho govindah sushenah kanakangadi
Guhyo gabhiro gahano guptas chakra-gadadharah
Govinda means the One who is the Lord of Cows, protector of Cows, the one who has lifted the hill called Goverdhanagiri with His little finger to save and protect the Cows and Cowherds, also the one who is the protector of Earth. Go also means Vedas. One who is the protector of Vedas and who is eulogized by Vedas. Go means Cow and Vinda means one who helps to survive or surmount. Go+Vinda = Govinda means the One who helps us to survive and surmount the earthly existence and reach Supreme realization of the Self. Lord Sri Krishna is popularly known and called as Govinda and who is also called as Gopala the protector of cows. We also find Lord Sri Venkateshwara popularly being referred to as Govinda and devotees chanting Govinda-Govinda when they visit Tirumala Kshetra.
Payo-Vratha (in brief)
When King Bali (Bali Chakravarthi) and his followers invaded Swarga Loka, dethroned Indra and other Demi-Gods and captured all their wealth, Aditi the Divine Mother of Demi-Gods and wife of Sage Kashyapa got highly distressed with the plight of her sons. Aggrieved with her sons’ condition she prayed to her husband Sage Kashyapa to suggest the way to make her sons reoccupy their respective positions in the Heaven. Moved by the Aditi’s request, Sage Kashyapa suggested her to worship Lord Sri ManNarayana by performing an austerity known as Payo Vratha and explained its rules and regulations.
According to its principles one has to perform with proper sankalpa this austerity for twelve days, starting from Sukla Paadyami and ending with Dwadasi. During this period one should perform Sri Vishnu Aaradhana by worshiping Him daily with shodasa upachaara pooja and feeding poor and Brahmins as much as possible and subsisting only on Milk. One is required to perform this austerity with total faith and devotion towards Lord Vishnu, strictly observing celibacy, taking bath thrice a day, sleeping on floor etc. At the end of the vratha one should perform a homa/yagna, feed Brahmins, and give charity. Since this Vratha is ought to yield far reaching results and fulfills all desires it is also known as Sarva Yagna.
Aditi then performed Payovratha strictly adhering to its rules resulting in Lord Sri ManNarayana appearing before her and assuring her that her wish would get fulfilled and that He would take birth as her son. Accordingly, Lord Sri Maha Vishnu took the incarnation of Lord Vaamana and fulfilled Aditi’s desires. We find reference to this Payovratha in Ashtama Skhanda (8th Canto) of SriMad Bhagavatham in the episode of Sri Vaamana Avathara. This Vratha is performed during Phalguna masam. This austerity is suggested as one of the Divine remedies for lack of progeny.
In Mahabharatha epic, we find Arjuna being referred to by several names and one such name is Phalguna. It is said that Arjuna was born in Phalguna masam and in the constellation of Uttara Phalguni. Great Madhva Saint and Philosopher, Guru Saarvabhouma, Sri Raghavendra Swamy of Mantralayam was born during Phalguna masam on the seventh day Suddha Sapthami that is celebrated as Guru Saarvabhoumara Jayanthi. In fact Sri Rayaru took his Sanyasa Deeksha in the month of Phalguna masam only. We also find during Phalguna masam Aaradhana of other Great Madhva Saints viz. Sri Sudheendra Theertharu (Vidya Guru of Sri Raghavendra Swamy), Sri Vaadiraaja Theertharu (Sodhe) and Sri Vyasarajaru (Anegondi).
Full Moon day in Phalguna masam is celebrated as Holi festival. If that day is associated with Uttara Phalguni star it is said to be highly meritorious for worshiping Goddess Sri Maha Lakshmi. Holi is also known as colour festival which is celebrated with great fanfare by Hindus as well as Sikhs sprinkling colours/colour water on each other. In South India it is known as Kama-Dahana. We find people lighting a bonfire in commemoration of Manmatha (Kamadeva) the Lord of passion, getting burnt to the furious gaze of Lord Shiva when He was disturbed from His meditation. This tradition of lighting a bonfire carries a message to mark the burning of our Arishadvargas (Negative passions). This festival of colours has socio-cultural and religious significance which is participated by one and all irrespective of their caste and creed.
Famous Boat festival or Float festival known as Teppotsavam is held at Tirumala Sri Swamy Pushkarini Theertham during Phalguna masam. This is held for five days during Sukla paksha starting from Dasami and ending with Pournami thithi. During the five day festival, first two days Lord Sri Rama and Lord Sri Krishna along with their consorts are taken out in procession on a decorated boat in Swamy Pushkarini theertham. Last three days Lord Malayappa Swamy (Lord Venkateshwara) is taken out in procession along with His consorts. This float festival attracts thousands of devotees coming from across the country.
Ekadasi thithi falling in sukla paksha of Phalguna masam is called as Amalaki Ekadasi. It is said that fasting on this day of Amalaki Ekadasi is more meritorious than giving one thousand cows in charity. One who observes fast on this day and worship Lord Sri Maha Vishnu with total faith and devotion would get freed from all kinds of sins and attain liberation. Ekadasi falling in Krishna Paksha is known as Papa-Vimochani which is self explicit.
During Phalguna masam, Go-dhana (giving Cow as charity) along with its maintenance, Vasthra dana are prescribed. Phala + Guna = Phalguna. Phala means merits and Guna means qualities and Phalguna masam is a highly auspicious month that is full of meritorious qualities.
Maagha Maasam - Merits & Significance
Om! Gam! Ganapathaye! Namaha!
Om! Sri Raghavendraya Namaha!
Om! Namo! Bhagavathe! Vasudevaya!
Om! Ham! Hanumathe Sri Rama Doothaya Namaha!
Maagha Maasam – Merits & Significance
Significance
As per Hindu lunar calendar the month in which full moon day coincides with Makhah (Maghah) star, that month is denoted as Maagha masam which occur during the calendar months of January-February. Makhah also means Yagna and Lord Vishnu is referred to as MahaMakhah (Sri Vishnu Sahasranama sthothram sloka # 47) the presiding Deity of Yagna. The Lord is also worshipped through the medium of Yagna. Maagham is a Sanskrit word Ma+Agham. Ma means not present and Agham means sin, evil, malefic, annoyance, suffering, grief and Maagha masam is the month which is highly meritorious, auspicious and free from any sin or suffering.
Lord Maha Vishnu in the name of Maadhava is the presiding deity (Masa Niyamaka) who governs the month Maagha Masam and to be worshipped. We find a reference to the words Madhava in sloka #8, 18 and 78 of Sri Vishnu Sahasra Nama Sthothram. Madhava means one who is the consort of Goddess Lakshmi Devi, one who is the bestower and Lord of superior knowledge. Astrologically, Kethu the Mokshakaraka is regarded as the ruling planet of Magha star and Pithru Devathas as the presiding Deities. Maagha masam, the eleventh month as per Hindu lunar calendar is considered as an auspicious month for performing marriages, upanayanam, Gruha Pravesam, Aksharabhyasam etc.
Significant days of Maagha masam
During Maagha masam we find several significant and sacred days to be celebrated. To begin with,
Maagha sukla Panchami the fifth day of Maagha masam in the bright fortnight is celebrated as Vasantha Panchami also known as Sri Panchami. Goddess Saraswathi, the presiding deity of Akshara Gyana, the female Divine energy of Learning, Knowledge and Wisdom is said to have born on this auspicious day of Sri Panchami. Dedicated to Vaakk Devi (Goddess Saraswathi) this day is considered to be highly auspicious day especially for Aksharabhyasa (inducting a child into education). Goddess Saraswathi is to be worshipped on this day to get rid of our sluggishness, lethargy and ignorance.
Ratha sapthami also known as Magha Sapthami or Maha Sapthami is a very popular Hindu festival dedicated to Sun God, Sri Surya Narayana. It occurs on the seventh day (Sapthami) of Magha Masam during sukla paksha. It is celebrated as Surya Jayanthi the day on which Sun God was born to Sage Kashyapa & Aditi and considered as an incarnation of Lord Sri ManNarayana. Special celebrations are held at all Vaishnavite temples especially at Tirumala and Srirangam apart from Arasavelli and Konark. It is an age old custom and tradition that people on this day take special bath with seven Arka leaves.
Bheeshmaastami is associated with Bheeshma Pitamaha, the most revered and grandiose character of the great Epic, Mahabharata. It was on this day Bheeshma had his last breath and this day is commemorated as the day of his Niryana. Bheeshmaastami occurs on the 8th day (Ashtami) of the bright fortnight (Sukla Paksha) in Magha Masam, the day after Ratha Sapthami.
Sri Madhwa Navami falling on the 9th day of Lunar month of Magha Masam during the bright fortnight is associated with Sri Madhwacharya one of the greatest Hindu Saints and Philosophers who was the founder and exponent of Dvaita Philosophy. It is said that it was on this day in the year 1317 AD, Sri Madhvacharya while teaching his disciples at Udupi Sri Anantheshwara Temple, suddenly a heap of flowers were showered on him and he disappeared from that heap of flowers not to be seen later. It is considered as the day He entered the Badarikasrama.
Maagha Pournami the full moon day in Maagha masam is celebrated as Maha Maaghi. This day marks the end of Maagha Snana vratham. It is said and believed that any Divine worship, prayer, charity or rites performed on this day are highly meritorious that gives significant results. Thilapaathra Danam is prescribed to be given to a Brahmin on this day of Mahamaaghi. Taking bath in a sea on this day is considered as highly meritorious.
Maha Shivarathri a festival dedicated to Lord Shiva occurs on the 13th /14th day of dark fortnight (Krishna Paksha) in Magha Masam coinciding with Chaturdasi thithi. Worshipping Lord Shiva on this day of Maha Shivarathri is considered as highly meritorious and sin remover. Special celebrations are held on the eve of Maha Shivarathri at all the holy Shiva Kshetras where lakhs of people gather to offer their obeisance and salutations to Lord Shiva the great destroyer of sins and the most benevolent God.
Sunday associated with Amaavaasya + Sravana Nakshatra + Vyatheepatha Yoga + in the lunar month of Pushya or Maagha is referred to as Ardhodhaya which is considered to be a very sacred day, a parvakala that occurs very rarely that is more meritorious than an eclipse. Maagha Bahula Amaavasya associated with Satabhisha star is considered as highly sacred and meritorious. According to Dharmasindhu by performing Pithru Shraaddha on this day, Pithrus (ancestors) gets pleased for ten thousand years.
Charities during Maagha masam
During Maagha masam following charities are prescribed to be given which is considered as highly sacred and meritorious.
Veni Danam at Prayaga, Thila-Paathra Danam (Black/white sesame seeds along with a copper or a bronze vessel), Salagrama Dana, Anna Dana (Food), Gold or gold items, Hiranya danam, Thila (Sesame) + Sugar in the ratio of 3:1, Kooshmaanda Danam (Pumpkin). Apart from the above Thila homa and Thila bhakshana are also prescribed during Maagha masam.
Maagha Snanam
While Kartheeka masam is given lot of significance for lighting of lamps, Maagha masam is given special significance for taking bath that is known as Maagha Snanam. It generally starts from Pushya sukla Pournami and ends with Magha sukla Pournami or it can also be from Makara Sankramana to Kumbha Sankramana as per Solar/Luni-Solar calendar. For followers of lunar calendar it starts from Pushya Bahula Amaavaasya and ends with Maagha Bahula Amaavaasya. During this period it is prescribed to take bath early in the morning before Sunrise preferably during Arunodaya kala. This sacred bath is preferred to be taken in any river, lake or theertha or at least at home. Apart from the daily routine (Nithya Karma) special arghya is to be given to Lord Madhava and Sun God after Maagha Snanam.
Merits of Maagha Snanam
Taking a bath (Snana) which is refreshing, not only cleanses our external body, but also has been given lot of significance from the religious and spiritual point of view in the daily routine of an individual. In Hindu philosophy daily routine generally begins with a bath before worshiping God, a discipline that is inculcated with a sense of cleanliness in our actions. When it is during an auspicious period like Maagha masam, its spiritual merits are in multiple. It is said that Maagha Snana can purify a person even from ghastly and dreadful sins committed. Taking bath in Maagha masam, early in the morning as said above is highly sacred, spiritual and meritorious. Sacred texts like Vayu Purana, Brahmanda Purana are said to have made a reference to the merits and significance of Maagha Snanam. Its merits get increased depending on the place where the bath is taken as given below.
At home with hot water – Merits equivalent to Six years of such Snana phala
From the waters of a well –12 years of such Snana phala
In a lake –24 years of such Snana phala
In any river – 96 years of such Snana phala
In any sacred river – 9600 years of such Snana phala
At the confluence (Sangam) of sacred rivers–38400 years of such Snana
In Ganges River – Merits equivalent to 38400000 years of such Snana phala
At Triveni Sangam (Prayaga) – 100 times of Ganga Snana phala
Maagha Snana in a sea (Samudra) is considered as more meritorious than all the above.
Wherever bath is taken, one should always remember to recollect Prayaga and also pray Maasa Niyamaka Sri Maadhava (Lord Vishnu) silently. Those who cannot take bath as said above for the entire month should at least take it for the last three days which is known as Anthya Pushkarini. Maagha Snanam is prescribed for all ages of men and women.
ಗಂಗಾಸಿಂಧು ಸರಸ್ವತೀ ಚ ಯಮುನಾ ಗೋದಾವರೀ ನರ್ಮದಾ
ಕೃಷ್ಣಾ ಭೀಮರತೀ ಚ ಫಲ್ಘುಸರಯೂ ಶ್ರೀಗಂಡಕೀ ಗೋಮತೀ
ಕಾವೇರೀ ಕಪಿಲಾಪ್ರಯಾಗವಿನುತಾ ನೇತ್ರಾವತೀತ್ಯಾದಯೋ
ನದ್ಯ: ಶ್ರೀ ಹರಿಪಾದಪಂಕಜಭವಾ: ಕುರ್ವಂತು ನೋ ಮಂಗಳಂ
maagha snaana manthra
Om! Gam! Ganapathaye! Namaha!
Om! Sri Raghavendraya Namaha!
Om! Namo! Bhagavathe! Vaasudevaaya!
Om! Ham! Hanumathe! Sri Rama Doothaaya Namaha!
Chaithra maasam also known as Madhu maasam marks the beginning of spring season known as Vasantha Ruthu first among the Hindu seasons. Madhu means honey and Chaithra maasam is as sweet as honey. In Bhagawadgeeta, Vibhoothi Yoga (canto#10 sloka#35) Lord Sri Krishna says that He is the Vasantha Ruthu among the seasons “Ruthunaam Kusumaakarah” All pervading supreme Lord, Kaala Purusha, Lord Vishnu is the presiding Deity (Maasa Niyaamaka) of Chaithra maasam and hence this month is also known as Vishnu maasam.
It is so auspicious that it is the month when Lord Brahma had commenced the creation and to commemorate that day we celebrate Ugaadi festival. Chaithra maasam is the sacred month in which Maryaada Purushottama; Lord Sri Raama was born on the 9th day of bright fortnight that is celebrated as Sri Raama Navami. It is the most sacred and auspicious month in which highly meritorious and powerful Thaaraka manthra RAMA took birth. It is the sacred month in which Lord Vishnu incarnated as Matsyaavathara (Giant Fish) the very first among the Dasaavatharas and restored the lost Vedas that day is celebrated as Matsya Jayanthi on Chaithra sukla Trutheeya. It is said as per scripts that it was the first day of the bright fortnight in the month of Chaithra Maasam that Lord Sri Krishna’s Niryaana took place that is marked as the beginning of Kaliyuga.
It is the sacred month when Sun God transits into first house of the zodiac viz. Aries (Mesha Raasi) where Sun gets exalted. That day known as Mesha Sankramana is celebrated as Vishu festival in some parts of South India. Chaithra maasam is the sacred month in which the mighty God, Lord Hanuman was born that is celebrated as Hanuma Jayanthi on the full Moon day. It is the sacred month in which the sixty year cycle of Hindu Calendar Samvatsara had begun, starting from Prabhava and ending with Akshaya.
Full Moon day during Chaithra maasam known as Chittraa Poornima or Maha Chaithri is the day when Moon will be at or nearer to the constellation of Chitta and hence the name Chaithra maasam. Mars (Kuja) is the star Lord of Chitta constellation and star Deity is Lord Subramanya. Third day of the bright fortnight in the lunar month of Chaithra maasam is known as Gouri Trutheeya when Goddess Gouri and Lord Shiva are specially worshipped. Starting from this day for a period of one month Goddess Gouri & Lord Shiva and Lord Sri Rama along with other Deities are offered with special pooja ritual known as Dolotsava (Aandolini Vratha). While Chaithra Sukla Trutheeya and Pournami are Manvaadi days the days Manvanthara had begun, Chaithra sukla Panchami is known as Kalpaadi the day Kalpa had commenced.
Like we celebrate Devi Navarathri during Aaswayuja maasam known as Sharannavarathri which falls in Dakshinaayana, a nine day festival known as Vasantha Navarathri is also celebrated during Chaithra maasam starting from Ugaadi day during Uttaraayana. During this nine day period Goddess Durga is worshiped in some parts of the country while in some other parts, it is known as Sri Raama Navarathri worshiping Lord Sri Raama. During this period sacred texts like Ramayana, Sundarakaanda, and Devi Bhaagavatham are read.
With so much of significance attributed to Chaithra maasam, almost all the Deities are worshiped during the bright fortnight of this month apart from Lord Sri Rama, Lord Hanuman, Lord Shiva and Goddess Gouri. On the first day (Paadyami) Lord Brahma, second day (Dwiteeya) Lord Shiva and Goddess Gouri, on the fourth day (Chaturthi) Lord Ganesha, on the fifth day (Panchami) Naaga Devathas, on the sixth day (Shasti) Lord Subramanya, on the 7th day (Sapthami) Sun God, on the ninth day (Navami) Goddess Durga and on the 15th day (Full Moon day) all the Deities are worshipped.
Chaithra is a Sanskrit word meaning a temple or a memorial. It is the month to commemorate so many auspicious and sacred events including the commencement of creation (Srushti). It is also a sacred month for commencement for Vedic learning. That’s why it is one of the auspicious and sacred months for performing Upanayana that marks the formal eligibility to commence the study of Vedas and Upanishads.
Prapadaanam (chalivendram)
Donating water during Chaithra maasam starting from Ugaadi day for 4 months (summer months) is said to be very auspicious and sacred.
Prapeyam SarvaSamanya Bhoothebhya: prathipaditha
PradanathPitharasarve Thrupyanthucha Pithamaha
Anivaarya Mithodeyam Jalammaasa Chathustayam
We would have observed in many towns voluntary organizations erecting the spots called Chalivendram where passersby are served with water stored in earthen pots covered with cloth during summer months. It is said that by doing this activity all the fore fathers gets pleased.
Udakakumbha daana
Udaka means water, Kumbha means pot. Giving charity of water stored in a pot made up of Copper, Silver, or at least earthen pot (made up of mud) covered with a new cloth to a Brahmin during this period is said to be very sacred and highly meritorious.
Yesha DharmaGhato Dhattoh Brahma Vishnu Sivathmaka
Asya Pradhanathsakalam mamasanthu manoratha
Meaning: This water pot called Dharma Ghata signifying the trinal lords (Brahma, Vishnu and Siva) bring unto me fulfillment of all desires.
Taking bath in sacred rivers, arranging of water and shelter to the travelers and people walking in the Sun, Anna Daana (food) to the hungry and needy are some of the maasa dharma prescribed during Chaithra maasam.
Important days to remember in Chaithra maasam
Ugaadi (Chaithra Sukla Paadyami)
Gouri Trutheeya (Chaithra Sukla Trutheeya)
Sri Raama Navami (Chaithra Sukla Navami)
Kalpaadi (Chaithra Sukla Panchami)
Manvaadi (Chaithra Sukla Trutheeya & Pournami)
Hanuma Jayanthi (Chaithra Sukla Pournami)
Mesha Sankramana (Transit of Sun into Mesha Raasi)
It is said as per Bhavishyottara Purana that, Kartheeka maasam is more meritorious than Vaisakha maasam, Maagha maasam is more significant and meritorious than Kaartheeka maasam, and Chaithra maasam is much more auspicious than Maagha maasam. First and the best among the Hindu lunar months, Chaithra maasam has acquired lot of merits and significance in Hindu philosophy and is regarded as the mother of all the months.
Sraavana Maasam - The Nabho Maasam
Om! Gam! Ganapathaye! Namaha!
Om! Sri Raghavendraya Namaha!
Om! Namo! Bhagavathe! Vaasudevaya!
Om! Ham! Hanumathe! Sri Rama Doothaya Namaha!
The month in which full moon day coincides with Sravana star, that month is denoted as Sraavana Masam. Sravana star is considered as Sri Hari (Vishnu) Nakshathra. While Moon is the star lord, Sri Maha Vishnu is the Star Deity of Sravana nakshathra. It is said that Lord Brahma had darshan of Sri Maha Vishnu for the first time at the beginning of the creation in Sravana constellation. Sri Maha Vishnu’s Vaamana avathara had taken place in the constellation of Sravana. It is also believed that Lord Sri Maha Vishnu (Lord Srinivasa) stepped His foot on the Tirumala hills in search of his consort Goddess Sri Maha Lakshmi in Sravana constellation. At Tirumala temple, the nine day festival Brahmotsavam concludes every year on the day coinciding with Sravana Star.
Astrologically Sravana star is regarded as an auspicious star which falls in the zodiac sign of Makara Raasi (Capricorn) ruled by Saturn. It is said that when Sun during his transit in Makara Raasi comes opposite to Sravana star the doors of Vaikuntam (Moksha Dwara) gets opened. When Sun enters into Makara Raasi, Uttarayana begins. Sravana is considered as a star of learning and Sraavana masam is the auspicious month to begin learning. That is why the sacred ritual Upakarma takes place in the sacred month Sraavana masam that marks the beginning of study of Vedas in olden days. Sravana star forms the basis for performing Upakarma for Rug-Vedis in Sraavana masam. Literally Sravana means to listen. Without good listening one cannot be a good learner. Listening is an art and a good listener is a good decision maker.
In Vedic terminology Sraavana masam is referred to as Nabho-Masam. Nabho is a Sanskrit word meaning Aakasa (Sky) that refers to the celestial nature of Sraavana masam and the Sravana star. Sanskrit dictionary also connects the word Nabhasa to Sraavana masam meaning the rainy season and Nabhas means celestial or heavenly. During Sraavana masam Sun transits into Simha Raasi (Leo sign) that is known as Simha Sankramana. Sraavana masam marks the beginning of Varsha Ruthu when the monsoon will be active. Lord Sri Maha Vishnu in the name of Sridhara is the Presiding Deity (Maasa Niyamaka) governing Sraavana Masam. We find a reference to the word Sridhara in sloka # 65 of Sri Vishnu Sahasranama Stothram. Sri means Goddess Sri Maha Lakshmi and Dhara means bearing. Sridhara means the One who always bears on His chest Goddess Sri Maha Lakshmi. In 24 Kesava Naamaas also we find the word Sridhara as the ninth one.
Fifth in the line of Hindu lunar months, Sraavana masam is a highly auspicious month in Hindu philosophy flooded with festivals and austerities. Out of the seven week days that we have, four days viz. Monday, Tuesday, Friday and Saturday have acquired lot of significance in Sraavana masam. Mondays for worshipping Lord Shiva, Tuesdays for Goddess Gouri, Fridays for Goddess Sri Maha Lakshmi and Saturdays for Lord Sri Maha Vishnu in the form of Lord Venkateshwara. In Hinduism, we have a tradition of worshiping Snakes (Naagaaraadhana) since time immemorial and Sravana masam is the sacred month that is identified for Snake worship. Fourth and fifth day of the bright fortnight in Sraavana masam is exclusively earmarked for Snake worship that is known as Naaga Chaturthi and Naga Panchami. The festival of Garuda Panchami that occurs on the fifth day of the bright fortnight in Sravana Masam is dedicated to Lord Garuda.
Full Moon day in Sraavana masam (Sraavana Pournami) has lot of religious and spiritual significance as that day is celebrated as Upakarma, a Vedic ritual. Starting from this day in olden days people used to resort to study of Vedas by symbolically changing the Yagnopaveetham. Traditionally Sraavana Pournami is celebrated as Raakhi or Raksha Bandhan that symbolizes the unmatched bondage of love, care and respect between a brother and a sister. Sankasta Chaturthi associated with Lord Vinayaka (Ganesha) occurring during Sraavana masam is considered as highly sacred day to begin the Sankasta Chaturthi vratha. Observing this Vratha on this day is said to yield merits equivalent to observing the same for the whole year.
Pouranically, Sraavana Pournami is the day Lord Sri Maha Vishnu incarnated as Hayagreeva (Horse headed) that is commemorated as Sri Hayagreeva Jayanthi. Lord Hayagreeva is the presiding Deity and Supreme God of learning, knowledge, and wisdom. Sraavana masam is the most sacred and celestial month that has given birth to Lord Sri Krishna the Paripoorna Avathara of Lord SriManNarayana. Lord Sri Krishna was born on the 8th day (Ashtami) of the dark fortnight of Sravana masam that is celebrated across the country as Sri Krishna Janmaashtami.
At Tirumala temple a sacred ritual known as Pavithrotsavam will be held for three days during Sraavana masam starting from Sukla Dasami which is more or less a purificatory ceremony.
Aaraadhana of great Saint and Madhva philosopher, Guru Saarvabhouma Sri Raghavendra Swamy (Rayaru) of Mantralayam takes place during Sraavana masam. It was on the second day (Vidiya) of dark fortnight in Sravana masam Sri Raghavendra Swamy made Sajeeva Brundavana Pravesa that is commemorated as Sri Rayara Aaraadhana.
Checklist of Festivals and Austerities during Sraavana masam
Sukla Paksha
Chaturthi: Naaga Chaturthi
Panchami: Naaga Panchami &
Garuda Panchami
Shasti: Siriyaala Shasti
Ekaadasi: Puthrada Ekaadasi
Dwaadasi: Dadhi Vratha
Pournami: Upakarma, Raakhi,
Hayagreeva Jayanthi
Krishna Paksha
Vidiya: Sri Raghavendra Swamy Aaradhana
Chaturthi: Sankasta Chaturthi
Ashtami: Sri Krishna Janmaashtami
Ekaadasi: Aja Ekaadasi
Vrathas:
Tuesdays: Mangala Gouri Vratha (by newly married women)
Fridays: Sampatt Sukra Vaara Vratha (By all married women) and Sri Vara Maha Lakshmi Vratha on Friday falling before the full moon day.
During Sraavana masam, austerities like Eka Bhuktha (taking one time meals), Naktha Vratha (fasting during day time and taking meals at night) are prescribed. Saaka-daana (Vegetables) is prescribed on Sravana sukla Dwadasi day. Worshipping Lord Vishnu and Lord Shiva during Sraavana masam is highly meritorious. By observing the prescribed austerities and worshipping Lord Vishnu, Lord Shiva, Goddess Sri Maha Lakshmi and Goddess Gouri during Sraavana masam one will be bestowed with good health, longevity, and prosperity.
Aashaada - The Soonya Masam
Om! Gam! Ganapathaye! Namaha!
Om! Sri Raghavendraya Namaha!
Om! Namo! Bhagavathe! Vaasudevaya!
Om! Ham! Hanumathe! Sri Rama Doothaya Namaha!
Aashaada - The Soonya Masam
Fourth month in traditional Hindu Lunar calendar, Aashaada masam marks the beginning of Dakshinayana when, the Sun takes a southward turn in the zodiac. During the month of Aashada, Sun transits into Karkataka Raasi known as Karkataka Sankramana that generally occurs in the calendar month of July, exactly six months after the beginning of Uttarayana. The month in which the full moon day coincides with Poorva/Uttara-Aashaada constellation, that month is denoted as Aashaada masam. Astrologically we find the stars Poorvaashaada in the zodiac sign of Sagittarius (Dhanus) and Uttaraashaada partly in Sagittarius and partly in Makara (Capricorn) raasi. While Venus is the star Lord of Poorvaashaada, Sun is the star lord of Uttaraashaada. Both the star lords Sun & Venus are inimical to each other.
Apart from the beginning of Dakshinayana, Aashada masam also marks the beginning of the marathon period of austerities known as Chaturmasam. Hari Sayani Ekadasi, the day Lord SriManNarayana is believed to enter into Yoganidra (divine slumber) falls in Aashaada masam. The sacred act of getting the divine symbols stamped on one’s body known as Taptamudradhaarana is conducted during Aashaada masam on the day of Sayani Ekadasi. Lot of spiritual significance is attributed to the concept of Taptamudradhaarana.
Full Moon day in Aashaada masam known as Guru Pournima is celebrated across the country, symbolically honouring the Gurus and teachers who have taught us the Vidya. This day is also popularly referred to as Vyaasa Poornima associated with Lord Veda Vyaasa, the Divine Literary incarnation of Lord Sri Maha Vishnu. It is believed that Sri Veda Vyasa was born on this day of Pournami in the Lunar month of Aashaada. It is also said that it is the day on which Sri Veda Vyasa commenced his work on Brahma Sutras. Though Chaturmasam starts from Sayani Ekadasi for general public, traditionally, Ascetics start their Chaturmasa Deeksha from this day of Guru Pournima in Aashaada masam.
Aashaada Bahula Panchami, fifth day during the dark fortnight of the month is celebrated as Sri Jayatheerthara Aaradhana. Popularly known as Sri Teekarayaru, it was the day on which Sri Jayatheertharu, an advocate and great exponent of Dvaita philosophy, entered into Brindavana at Malakheda in Karnataka state during 13th century.
World famous car festival of Sri Jagannatha temple at Puri (Orissa) known as Jagannatha Ratha Yatra or Gundicha Yatra is held during Aashaada masam starting on the second day of the month during sukla paksha. The festival is witnessed by lakhs of devotees from across the world. Aashaada sukla Dasami and Pournami (10th & 15th day of the month) are regarded as Manvaadi days. Pada Raksha (Chappals), Chatthra (Umbrella), Lavana (Salt) and Amla (Amalaki) are prescribed as charity to be given during Aashaada masam.
Lord Sri Maha Vishnu in the name of Sri Vaamana is the presiding Deity (Masa Niyamaka) governing the month of Aashada masam. We find a reference to Vaamana in Sri Vishnu Sahasranama Stothram in sloka # 17 and 56 who is also described as Upendra and Trivikramah. He was known as Vamana because he was dwarf in form at the beginning. While suppressing the pride and vanity of King Bali, He was known as Trivikrama when, He grew to a gigantic size and conquered the three worlds, Earth, Upper worlds and Nether worlds with just three paces of his foot. Born to Sage Kashyapa and Aditi, He was also referred as Upendra the younger brother of Indra. We find all the three names Trivikrama, Vamana and Upendra while reciting 24 Kesava Namas. An exclusive Purana named after Lord Vamana called Sri Vamana Purana scripted by Lord and Sage Veda Vyasa forms part of 18 great Puranas called Ashtadasa Puranas.
Traditionally, Aashaada masam is considered as Soonya masam. Soonya means nothing, empty, or null and void. Numerically Soonya means zero that has philosophical and spiritual significance. As per the texts of Electional Astrology, Chaithra masam, when the Sun is transiting in Meena raasi, Aashaada masam when the Sun is transiting in Mithuna raasi, Bhaadrapada masam when the Sun is transiting in Kanya raasi and Pushya masam when the Sun is transiting in Dhanus raasi, these four months are considered as Soonya Masams.
May be due to the spiritual significance affixed to these months, auspicious functions like Upanayanam, Marriage and Gruha Pravesam etc. are not generally undertaken during Soonya Masams. We find this tradition being followed even today in South India especially in the states of Andhra Pradesh and Karnataka. There is also a convention among the traditional families in South India, of not allowing the newly married couple to stay together during Aashaada masam. It is more of a pragmatic approach and safeguard that was followed in olden days which is slowly getting vanished and not being followed in these modern days.
While Aashaada masam is considered as inauspicious for mundane activities, it is considered as sacred month for performing spiritual activities. Aashada, Kartheeka, Maagha and Vaisakha are regarded as spiritually important months in the Hindu lunar calendar. Aashada masam is the month when the rains (monsoon) will start afresh and a number of creatures (living beings) will sprout on the earth. This month is said to be the appropriate period for sprouting of spiritual knowledge in the minds of human beings.
Phalguna Masam - The meritorious month (Significance & Merits)
Om! Gam! Ganapathaye! Namaha!
Om! Sri Raghavendraya Namaha!
Om! Namo! Bhagavathe! Vaasudevaya!
Om! Ham! Hanumathe! Sri Rama Doothaya Namaha!
Phalguna - The meritorious month
(Significance & Merits)
Last but not the least, Phalguna masam is the 12th month as per traditional Hindu Lunar calendar that generally occurs during English calendar months of February-March. The season is known as Sisira-Ruthu when we find still cool but pleasant climate, change in the colour of the leaves as they start withering. When the season ends we find new leaves start springing up that marks the beginning of spring season and the temperature slowly gets warmer. During this month Sun transit takes place from Kumbha raasi (Aquarius) to Meena Raasi (Pisces). Sisira is one of the thousands of names of Lord Sri Maha Vishnu that we find in sloka number 97 of Sri Vishnu Sahasranama Stothram.
Araudrah kundali chakri vikramyurjita-shasanah
Shabdatigah shabdasahah sisirah sarvari-karah
Sisira is a Sanskrit word meaning cool. Lord Vishnu is very cool in his disposition and Who is a solution to those who are suffering from worldly burning passions.
As per Hindu lunar calendar, the month in which full moon day coincides with Poorva/Uttara Phalguni star that month is denoted as Phalguna masam. Astrologically we find the stars Poorva Phalguni in the zodiac sign of Leo (Simha raasi) and Uttara Phalguni partly in Leo and partly in Virgo (Kanya raasi). While Venus is the ruling planet of Poorva Phalguni star, Sun is the ruling planet of Uttara Phalguni star.
Phalgu is the name of a holy river on the banks of which the sacred Gaya Kshethra is located in Bihar. Two streams Lilajan (Niranjara) and Mohana originating from a hill called Korambe Pahar about 75km south of Gaya meet together to form the river Phalgu at Gaya. It is a tributary of river Ganges and most of the time it remains dry due to a curse given by Goddess Sita Devi. The river is also referred to as Gupta Ganga because most of the year its bed usually appears dry but if you scoop with your hand you will at once come to clear water. It is said that as per Vayu Purana the river Phalgu is considered to be superior to river Ganges since it is the liquid form of Lord Vishnu whereas Ganges has originated from the foot of Lord Vishnu. As per Agni Purana it is said that Phalgu means highest power of piousness added with merit. Phala means merit and Gau means wish fulfilling cow (Kamadhenu).
Lord Sri Maha Vishnu in the name of Sri Govinda is the presiding Deity (Masa Niyamaka) governing the month of Phalguna masam. Govinda is a very popular name of Lord Sri Vishnu which we find commonly being chanted by one and all. In 24 Kesava Namas we find Govindaya Namaha as the fourth one which we recite while performing Aachamanam and also we recite Sri Govinda, Govinda while performing Sankalpa. The name Govinda also popularly figures in Sri Vishnu, Naamathraya Japam viz. Achyutaya Namaha, Ananthaaya Namaha and Govindaaya Namaha. We find a reference to the word Govinda in Sri Vishnu Sahasranama Stothram in sloka number 20 & 58 as follows
Maheshvaso mahibharta shrinivasah satam gatih
Aniruddhah suranando govindo govidam patih
Mahavaraho govindah sushenah kanakangadi
Guhyo gabhiro gahano guptas chakra-gadadharah
Govinda means the One who is the Lord of Cows, protector of Cows, the one who has lifted the hill called Goverdhanagiri with His little finger to save and protect the Cows and Cowherds, also the one who is the protector of Earth. Go also means Vedas. One who is the protector of Vedas and who is eulogized by Vedas. Go means Cow and Vinda means one who helps to survive or surmount. Go+Vinda = Govinda means the One who helps us to survive and surmount the earthly existence and reach Supreme realization of the Self. Lord Sri Krishna is popularly known and called as Govinda and who is also called as Gopala the protector of cows. We also find Lord Sri Venkateshwara popularly being referred to as Govinda and devotees chanting Govinda-Govinda when they visit Tirumala Kshetra.
Payo-Vratha (in brief)
When King Bali (Bali Chakravarthi) and his followers invaded Swarga Loka, dethroned Indra and other Demi-Gods and captured all their wealth, Aditi the Divine Mother of Demi-Gods and wife of Sage Kashyapa got highly distressed with the plight of her sons. Aggrieved with her sons’ condition she prayed to her husband Sage Kashyapa to suggest the way to make her sons reoccupy their respective positions in the Heaven. Moved by the Aditi’s request, Sage Kashyapa suggested her to worship Lord Sri ManNarayana by performing an austerity known as Payo Vratha and explained its rules and regulations.
According to its principles one has to perform with proper sankalpa this austerity for twelve days, starting from Sukla Paadyami and ending with Dwadasi. During this period one should perform Sri Vishnu Aaradhana by worshiping Him daily with shodasa upachaara pooja and feeding poor and Brahmins as much as possible and subsisting only on Milk. One is required to perform this austerity with total faith and devotion towards Lord Vishnu, strictly observing celibacy, taking bath thrice a day, sleeping on floor etc. At the end of the vratha one should perform a homa/yagna, feed Brahmins, and give charity. Since this Vratha is ought to yield far reaching results and fulfills all desires it is also known as Sarva Yagna.
Aditi then performed Payovratha strictly adhering to its rules resulting in Lord Sri ManNarayana appearing before her and assuring her that her wish would get fulfilled and that He would take birth as her son. Accordingly, Lord Sri Maha Vishnu took the incarnation of Lord Vaamana and fulfilled Aditi’s desires. We find reference to this Payovratha in Ashtama Skhanda (8th Canto) of SriMad Bhagavatham in the episode of Sri Vaamana Avathara. This Vratha is performed during Phalguna masam. This austerity is suggested as one of the Divine remedies for lack of progeny.
In Mahabharatha epic, we find Arjuna being referred to by several names and one such name is Phalguna. It is said that Arjuna was born in Phalguna masam and in the constellation of Uttara Phalguni. Great Madhva Saint and Philosopher, Guru Saarvabhouma, Sri Raghavendra Swamy of Mantralayam was born during Phalguna masam on the seventh day Suddha Sapthami that is celebrated as Guru Saarvabhoumara Jayanthi. In fact Sri Rayaru took his Sanyasa Deeksha in the month of Phalguna masam only. We also find during Phalguna masam Aaradhana of other Great Madhva Saints viz. Sri Sudheendra Theertharu (Vidya Guru of Sri Raghavendra Swamy), Sri Vaadiraaja Theertharu (Sodhe) and Sri Vyasarajaru (Anegondi).
Full Moon day in Phalguna masam is celebrated as Holi festival. If that day is associated with Uttara Phalguni star it is said to be highly meritorious for worshiping Goddess Sri Maha Lakshmi. Holi is also known as colour festival which is celebrated with great fanfare by Hindus as well as Sikhs sprinkling colours/colour water on each other. In South India it is known as Kama-Dahana. We find people lighting a bonfire in commemoration of Manmatha (Kamadeva) the Lord of passion, getting burnt to the furious gaze of Lord Shiva when He was disturbed from His meditation. This tradition of lighting a bonfire carries a message to mark the burning of our Arishadvargas (Negative passions). This festival of colours has socio-cultural and religious significance which is participated by one and all irrespective of their caste and creed.
Famous Boat festival or Float festival known as Teppotsavam is held at Tirumala Sri Swamy Pushkarini Theertham during Phalguna masam. This is held for five days during Sukla paksha starting from Dasami and ending with Pournami thithi. During the five day festival, first two days Lord Sri Rama and Lord Sri Krishna along with their consorts are taken out in procession on a decorated boat in Swamy Pushkarini theertham. Last three days Lord Malayappa Swamy (Lord Venkateshwara) is taken out in procession along with His consorts. This float festival attracts thousands of devotees coming from across the country.
Ekadasi thithi falling in sukla paksha of Phalguna masam is called as Amalaki Ekadasi. It is said that fasting on this day of Amalaki Ekadasi is more meritorious than giving one thousand cows in charity. One who observes fast on this day and worship Lord Sri Maha Vishnu with total faith and devotion would get freed from all kinds of sins and attain liberation. Ekadasi falling in Krishna Paksha is known as Papa-Vimochani which is self explicit.
During Phalguna masam, Go-dhana (giving Cow as charity) along with its maintenance, Vasthra dana are prescribed. Phala + Guna = Phalguna. Phala means merits and Guna means qualities and Phalguna masam is a highly auspicious month that is full of meritorious qualities.
Maagha Maasam - Merits & Significance
Om! Gam! Ganapathaye! Namaha!
Om! Sri Raghavendraya Namaha!
Om! Namo! Bhagavathe! Vasudevaya!
Om! Ham! Hanumathe Sri Rama Doothaya Namaha!
Maagha Maasam – Merits & Significance
Significance
As per Hindu lunar calendar the month in which full moon day coincides with Makhah (Maghah) star, that month is denoted as Maagha masam which occur during the calendar months of January-February. Makhah also means Yagna and Lord Vishnu is referred to as MahaMakhah (Sri Vishnu Sahasranama sthothram sloka # 47) the presiding Deity of Yagna. The Lord is also worshipped through the medium of Yagna. Maagham is a Sanskrit word Ma+Agham. Ma means not present and Agham means sin, evil, malefic, annoyance, suffering, grief and Maagha masam is the month which is highly meritorious, auspicious and free from any sin or suffering.
Lord Maha Vishnu in the name of Maadhava is the presiding deity (Masa Niyamaka) who governs the month Maagha Masam and to be worshipped. We find a reference to the words Madhava in sloka #8, 18 and 78 of Sri Vishnu Sahasra Nama Sthothram. Madhava means one who is the consort of Goddess Lakshmi Devi, one who is the bestower and Lord of superior knowledge. Astrologically, Kethu the Mokshakaraka is regarded as the ruling planet of Magha star and Pithru Devathas as the presiding Deities. Maagha masam, the eleventh month as per Hindu lunar calendar is considered as an auspicious month for performing marriages, upanayanam, Gruha Pravesam, Aksharabhyasam etc.
Significant days of Maagha masam
During Maagha masam we find several significant and sacred days to be celebrated. To begin with,
Maagha sukla Panchami the fifth day of Maagha masam in the bright fortnight is celebrated as Vasantha Panchami also known as Sri Panchami. Goddess Saraswathi, the presiding deity of Akshara Gyana, the female Divine energy of Learning, Knowledge and Wisdom is said to have born on this auspicious day of Sri Panchami. Dedicated to Vaakk Devi (Goddess Saraswathi) this day is considered to be highly auspicious day especially for Aksharabhyasa (inducting a child into education). Goddess Saraswathi is to be worshipped on this day to get rid of our sluggishness, lethargy and ignorance.
Ratha sapthami also known as Magha Sapthami or Maha Sapthami is a very popular Hindu festival dedicated to Sun God, Sri Surya Narayana. It occurs on the seventh day (Sapthami) of Magha Masam during sukla paksha. It is celebrated as Surya Jayanthi the day on which Sun God was born to Sage Kashyapa & Aditi and considered as an incarnation of Lord Sri ManNarayana. Special celebrations are held at all Vaishnavite temples especially at Tirumala and Srirangam apart from Arasavelli and Konark. It is an age old custom and tradition that people on this day take special bath with seven Arka leaves.
Bheeshmaastami is associated with Bheeshma Pitamaha, the most revered and grandiose character of the great Epic, Mahabharata. It was on this day Bheeshma had his last breath and this day is commemorated as the day of his Niryana. Bheeshmaastami occurs on the 8th day (Ashtami) of the bright fortnight (Sukla Paksha) in Magha Masam, the day after Ratha Sapthami.
Sri Madhwa Navami falling on the 9th day of Lunar month of Magha Masam during the bright fortnight is associated with Sri Madhwacharya one of the greatest Hindu Saints and Philosophers who was the founder and exponent of Dvaita Philosophy. It is said that it was on this day in the year 1317 AD, Sri Madhvacharya while teaching his disciples at Udupi Sri Anantheshwara Temple, suddenly a heap of flowers were showered on him and he disappeared from that heap of flowers not to be seen later. It is considered as the day He entered the Badarikasrama.
Maagha Pournami the full moon day in Maagha masam is celebrated as Maha Maaghi. This day marks the end of Maagha Snana vratham. It is said and believed that any Divine worship, prayer, charity or rites performed on this day are highly meritorious that gives significant results. Thilapaathra Danam is prescribed to be given to a Brahmin on this day of Mahamaaghi. Taking bath in a sea on this day is considered as highly meritorious.
Maha Shivarathri a festival dedicated to Lord Shiva occurs on the 13th /14th day of dark fortnight (Krishna Paksha) in Magha Masam coinciding with Chaturdasi thithi. Worshipping Lord Shiva on this day of Maha Shivarathri is considered as highly meritorious and sin remover. Special celebrations are held on the eve of Maha Shivarathri at all the holy Shiva Kshetras where lakhs of people gather to offer their obeisance and salutations to Lord Shiva the great destroyer of sins and the most benevolent God.
Sunday associated with Amaavaasya + Sravana Nakshatra + Vyatheepatha Yoga + in the lunar month of Pushya or Maagha is referred to as Ardhodhaya which is considered to be a very sacred day, a parvakala that occurs very rarely that is more meritorious than an eclipse. Maagha Bahula Amaavasya associated with Satabhisha star is considered as highly sacred and meritorious. According to Dharmasindhu by performing Pithru Shraaddha on this day, Pithrus (ancestors) gets pleased for ten thousand years.
Charities during Maagha masam
During Maagha masam following charities are prescribed to be given which is considered as highly sacred and meritorious.
Veni Danam at Prayaga, Thila-Paathra Danam (Black/white sesame seeds along with a copper or a bronze vessel), Salagrama Dana, Anna Dana (Food), Gold or gold items, Hiranya danam, Thila (Sesame) + Sugar in the ratio of 3:1, Kooshmaanda Danam (Pumpkin). Apart from the above Thila homa and Thila bhakshana are also prescribed during Maagha masam.
Maagha Snanam
While Kartheeka masam is given lot of significance for lighting of lamps, Maagha masam is given special significance for taking bath that is known as Maagha Snanam. It generally starts from Pushya sukla Pournami and ends with Magha sukla Pournami or it can also be from Makara Sankramana to Kumbha Sankramana as per Solar/Luni-Solar calendar. For followers of lunar calendar it starts from Pushya Bahula Amaavaasya and ends with Maagha Bahula Amaavaasya. During this period it is prescribed to take bath early in the morning before Sunrise preferably during Arunodaya kala. This sacred bath is preferred to be taken in any river, lake or theertha or at least at home. Apart from the daily routine (Nithya Karma) special arghya is to be given to Lord Madhava and Sun God after Maagha Snanam.
Merits of Maagha Snanam
Taking a bath (Snana) which is refreshing, not only cleanses our external body, but also has been given lot of significance from the religious and spiritual point of view in the daily routine of an individual. In Hindu philosophy daily routine generally begins with a bath before worshiping God, a discipline that is inculcated with a sense of cleanliness in our actions. When it is during an auspicious period like Maagha masam, its spiritual merits are in multiple. It is said that Maagha Snana can purify a person even from ghastly and dreadful sins committed. Taking bath in Maagha masam, early in the morning as said above is highly sacred, spiritual and meritorious. Sacred texts like Vayu Purana, Brahmanda Purana are said to have made a reference to the merits and significance of Maagha Snanam. Its merits get increased depending on the place where the bath is taken as given below.
At home with hot water – Merits equivalent to Six years of such Snana phala
From the waters of a well –12 years of such Snana phala
In a lake –24 years of such Snana phala
In any river – 96 years of such Snana phala
In any sacred river – 9600 years of such Snana phala
At the confluence (Sangam) of sacred rivers–38400 years of such Snana
In Ganges River – Merits equivalent to 38400000 years of such Snana phala
At Triveni Sangam (Prayaga) – 100 times of Ganga Snana phala
Maagha Snana in a sea (Samudra) is considered as more meritorious than all the above.
Wherever bath is taken, one should always remember to recollect Prayaga and also pray Maasa Niyamaka Sri Maadhava (Lord Vishnu) silently. Those who cannot take bath as said above for the entire month should at least take it for the last three days which is known as Anthya Pushkarini. Maagha Snanam is prescribed for all ages of men and women.
ಗಂಗಾಸಿಂಧು ಸರಸ್ವತೀ ಚ ಯಮುನಾ ಗೋದಾವರೀ ನರ್ಮದಾ
ಕೃಷ್ಣಾ ಭೀಮರತೀ ಚ ಫಲ್ಘುಸರಯೂ ಶ್ರೀಗಂಡಕೀ ಗೋಮತೀ
ಕಾವೇರೀ ಕಪಿಲಾಪ್ರಯಾಗವಿನುತಾ ನೇತ್ರಾವತೀತ್ಯಾದಯೋ
ನದ್ಯ: ಶ್ರೀ ಹರಿಪಾದಪಂಕಜಭವಾ: ಕುರ್ವಂತು ನೋ ಮಂಗಳಂ
maagha snaana manthra
GARUDA PURAANAM
Garuda Purana - Glory & Significance
Om! Gam! Ganapathaye! Namaha!
Om! Sri Raghavendraya Namaha!
Om! Namo! Bhagavathe! Vaasudevaya!
Om! Ham! Hanumathe! Sri Rama Doothaya Namaha!
While Vedas are the sacred scripts of Hindu dharma, Puranas are the backbone of Hindu philosophy which contains the essence of Hindu religion, civilization and culture. Sage Sri Veda Vyasa, the Divine literary incarnation of Lord Sri Maha Vishnu has played a significant role in the field of Vedic and spiritual literature, whose works have become guiding principles of Hindu religion, philosophy and culture. He compiled 18 great puranas known as Ashtadasa Maha Puranas, a great treasure gifted to the mankind. He compiled these puranas to draw the attention of the reader or its listener towards the ultimate goal of Dharma and the Supreme Being Lord Sri ManNarayana. All may not have the right to learn Vedas. It is believed that Sage Veda Vyasa composed these puranas for the sake of those who have no access to the Vedas to enlighten them on the spiritual path.
What is Garuda Purana?
Garuda Purana is one of those Ashtaadasa Maha-Puranas composed by Sage Sri Vedavyasa. It is called as Garuda Purana because it was Garuda the Divine King of Birds who first heard it from Lord Sri Maha Vishnu which was in the form of a dialogue between the two. Later Garuda recited the same to Sage Kashyapa that percolated down the line. It contains about 19000 slokas and classified as a Saattvika Purana. Others in the list are Sri Vishnu Purana, Sri Narada Purana, Sri Padma Purana, Sri Varaha Purana, and Srimad Bhagavatha Purana.
It is difficult to date the Purana as several revisions would have taken place and the latest revision must have taken place during Sri Krishnaavathara when, Sage Veda Vyasa would have edited and revised all the Puranas. Since it was Garuda (Divine Charioteer of Lord Vishnu), who first heard it from the Primordial Person, Lord Sri ManNarayana thence forth the sacred script came to be named after Garuda that is referred to as Garuda Purana.
What it deals with?
Like any other Vishnu related Puranas, Garuda Purana also deals with the Incarnations of Lord Sri Maha Vishnu, Geographical description and origin of the Universe, Creation, Procreation, Genealogy of Gods, Sages and great Kings, Time element, Brief about Ramayana, Mahabharatha and Lord Sri Krishna, about the history of Solar and Lunar dynasties etc..
Apart from the above, Garuda Purana also talks about the origin and propagation of Garuda, Description of Shodasa Samskaaras, Varnaashrama Dharma, Different kinds of Austerities, methods of worship, Praayaschitta (atoning for sins), Divine Sacred Manthras, Study of Gems and Jewels (Navarathnas), Rare Gems, Various types and characteristics of Salagrama, Navagrahas, Astrology related topics like electional astrology, Saamudrika Shaastra (the science of Physiognomy) - Predictions based on the physical traits, Vaasthu Shaasthra related to Temples and Houses, Prominent places of Pilgrimage, Various types of Charities and their significance, About Go-daana (donating a cow), Medicine and remedies etc..
What is its uniqueness?
Uniqueness of Garuda Purana lies in the fact that it is the only sacred text that talks about the life after death, the journey of the soul, death and its aftermath, rebirth or reincarnation. Even the modern science could not break the mystery of death and after, whereas Garuda Purana has spelled out these realities ages before. Among the Shodasa Samskaaras prescribed as per the Hindu Dharma for a human being, last one is Anthyeshti samskara or Apara Karma, matters relating to funeral rites and other ceremonies. This Apara Karma is exclusively and exhaustively covered in Garuda Purana.
It further describes about the Nether worlds, description of Yama-Loka, Various kinds of Naraka Lokas (Hell), Experiences of the Soul when it leaves the body, Cycle of countless births the Soul takes, Law of Karma, Fruits of Karma (action) and various types of punishments for sins committed, about Moksha (Salvation), a detailed description of the Funeral rites to be performed and its procedure including the rituals, followed by the ceremonies starting from death till completion of one year including the Sapindikarana Shraaddha, Asoucha Nirnaya, Shraaddha Vidhi, Significance of Kusa Grass (Dharbha), Sesame seeds (Thila) Lavana Daana, and Significance of Pinda daana, Gaya Shraaddha etc.
Merits of Garuda Purana
As a custom we find in traditional Hindu families, parayana (reading) of Garuda Purana whenever there is a death in the family till the completion of the 13th day ceremony – Vaikunta Samaraadhana. Great Punya is acquired from reading or listening to Sri Garuda Purana.
Those who narrate and the one who listen to this sacred Garuda Purana within ten days or even after the death of a person will get absolved from sins and is assured of happiness in this world as well as in the next world.
One who listens to this Garuda Purana on the occasion of his Parents death, such parents would attain Mukthi and he will be blessed with good progeny.
Listening to Garuda Purana, one will get rid of sorrow and suffering and will be blessed with peace and prosperity.
By listening to Garuda Purana, a Brahmin will be bestowed with Vidya, a Kshatriya with Land, a Vysya with wealth and a Sudra will get refined.
Lord Sri Maha Vishnu would get pleased if the narrator of Garuda Purana is worshipped and it is as good as worshipping Lord Sri Hari. Giving charity of any of the Shodasa Daanas to a Brahmin is prescribed after listening or parayana of Garuda Purana.
Listening or Parayana (reading) of Garuda Purana during Mahalaya Pithru Paksham is highly meritorious that pleases the Pithru Devathas (Forefathers)
Donating the sacred book of Garuda Purana to a Brahmin is also meritorious.
By reading Garuda Purana one will get an opportunity to refine him-self and move on the righteous path.
Myth about Garuda Purana
There is an apprehension among the people that, the text of Garuda Purana is inauspicious and hence can not be read or the book be kept at home or should be read only on the occasion of death at home. People hesitate to keep this sacred text at their homes or read it because of its fearful subject matter. It is only a misconception due to the contents of Garuda Purana. Reading Garuda Purana will definitely change the mindset of an evil-doer or a sinner. Just because it deals with the death and its aftermath, it is incorrect to tag it as inauspicious.
In Bhagawad-Geeta sloka # 27 Chapter 2 (Saankhya Yoga), Lord Sri Krishna says that Jaatasya hi dhruvo mrutyu…. (Indeed certain is death for the born and it is inevitable). In fact death is a reality though we hesitate to accept because of lack of its knowledge. Death grins only at those who have no understanding and that it has no pain for those who understand its implications and working. Death can no more be a threat to a wise man. Death is a major learning experience.
In fact the entire epic of Garuda Purana is in the form of a glorious dialogue between Lord Sri Maha Vishnu and his Divine mount Lord Garuda. When it was explained or narrated by Lord Sri Maha Vishnu Himself, how can it be inauspicious? Even in Bhagawadgeeta also Lord Sri Krishna makes a reference to the law of Karma, death and its realities, reincarnation etc. But we don’t consider Bhagawadgeeta as inauspicious, in fact we adore it. A script that mentions about the significance of Thulasi, Cow, Thila, Kusa (Dharbha) is always auspicious and we find all these in Garuda Purana.
One need not get scared with the contents of Garuda Purana either to read or to listen. It can be treated as learning and enhancement of one’s spiritual knowledge to discipline him-self and to follow the righteous path. Garuda Purana acts as a speed breaker for a person who is driving his life rashly. It can be treated as a caution for wrongdoers and acts as a direction to avoid committing sins. Is it not good to read it and understand its contents and implications when one is alive?
I suggest that every one should read the sacred text of Garuda Purana at least once in their life time and there is nothing inauspicious about it and it is only an illusion.
Na vasudevabhaktaanaam-ashubham vidyate kvachit
Janma-mrutyu-jaraa-vyaadhi-bhayam naivopajaayate
No ill-fate befalls on the devotees of Lord Vasudeva (Lord Sri Maha Vishnu) and they will never have fear from birth, death, old age and diseases
Vanamaali Gadee Shaarngi Shankee Chakree Cha Nandakee
SrimanNaaraayano Vishnur -Vaasudevoabhirakshathu
Om! Gam! Ganapathaye! Namaha!
Om! Sri Raghavendraya Namaha!
Om! Namo! Bhagavathe! Vaasudevaya!
Om! Ham! Hanumathe! Sri Rama Doothaya Namaha!
While Vedas are the sacred scripts of Hindu dharma, Puranas are the backbone of Hindu philosophy which contains the essence of Hindu religion, civilization and culture. Sage Sri Veda Vyasa, the Divine literary incarnation of Lord Sri Maha Vishnu has played a significant role in the field of Vedic and spiritual literature, whose works have become guiding principles of Hindu religion, philosophy and culture. He compiled 18 great puranas known as Ashtadasa Maha Puranas, a great treasure gifted to the mankind. He compiled these puranas to draw the attention of the reader or its listener towards the ultimate goal of Dharma and the Supreme Being Lord Sri ManNarayana. All may not have the right to learn Vedas. It is believed that Sage Veda Vyasa composed these puranas for the sake of those who have no access to the Vedas to enlighten them on the spiritual path.
What is Garuda Purana?
Garuda Purana is one of those Ashtaadasa Maha-Puranas composed by Sage Sri Vedavyasa. It is called as Garuda Purana because it was Garuda the Divine King of Birds who first heard it from Lord Sri Maha Vishnu which was in the form of a dialogue between the two. Later Garuda recited the same to Sage Kashyapa that percolated down the line. It contains about 19000 slokas and classified as a Saattvika Purana. Others in the list are Sri Vishnu Purana, Sri Narada Purana, Sri Padma Purana, Sri Varaha Purana, and Srimad Bhagavatha Purana.
It is difficult to date the Purana as several revisions would have taken place and the latest revision must have taken place during Sri Krishnaavathara when, Sage Veda Vyasa would have edited and revised all the Puranas. Since it was Garuda (Divine Charioteer of Lord Vishnu), who first heard it from the Primordial Person, Lord Sri ManNarayana thence forth the sacred script came to be named after Garuda that is referred to as Garuda Purana.
What it deals with?
Like any other Vishnu related Puranas, Garuda Purana also deals with the Incarnations of Lord Sri Maha Vishnu, Geographical description and origin of the Universe, Creation, Procreation, Genealogy of Gods, Sages and great Kings, Time element, Brief about Ramayana, Mahabharatha and Lord Sri Krishna, about the history of Solar and Lunar dynasties etc..
Apart from the above, Garuda Purana also talks about the origin and propagation of Garuda, Description of Shodasa Samskaaras, Varnaashrama Dharma, Different kinds of Austerities, methods of worship, Praayaschitta (atoning for sins), Divine Sacred Manthras, Study of Gems and Jewels (Navarathnas), Rare Gems, Various types and characteristics of Salagrama, Navagrahas, Astrology related topics like electional astrology, Saamudrika Shaastra (the science of Physiognomy) - Predictions based on the physical traits, Vaasthu Shaasthra related to Temples and Houses, Prominent places of Pilgrimage, Various types of Charities and their significance, About Go-daana (donating a cow), Medicine and remedies etc..
What is its uniqueness?
Uniqueness of Garuda Purana lies in the fact that it is the only sacred text that talks about the life after death, the journey of the soul, death and its aftermath, rebirth or reincarnation. Even the modern science could not break the mystery of death and after, whereas Garuda Purana has spelled out these realities ages before. Among the Shodasa Samskaaras prescribed as per the Hindu Dharma for a human being, last one is Anthyeshti samskara or Apara Karma, matters relating to funeral rites and other ceremonies. This Apara Karma is exclusively and exhaustively covered in Garuda Purana.
It further describes about the Nether worlds, description of Yama-Loka, Various kinds of Naraka Lokas (Hell), Experiences of the Soul when it leaves the body, Cycle of countless births the Soul takes, Law of Karma, Fruits of Karma (action) and various types of punishments for sins committed, about Moksha (Salvation), a detailed description of the Funeral rites to be performed and its procedure including the rituals, followed by the ceremonies starting from death till completion of one year including the Sapindikarana Shraaddha, Asoucha Nirnaya, Shraaddha Vidhi, Significance of Kusa Grass (Dharbha), Sesame seeds (Thila) Lavana Daana, and Significance of Pinda daana, Gaya Shraaddha etc.
Merits of Garuda Purana
As a custom we find in traditional Hindu families, parayana (reading) of Garuda Purana whenever there is a death in the family till the completion of the 13th day ceremony – Vaikunta Samaraadhana. Great Punya is acquired from reading or listening to Sri Garuda Purana.
Those who narrate and the one who listen to this sacred Garuda Purana within ten days or even after the death of a person will get absolved from sins and is assured of happiness in this world as well as in the next world.
One who listens to this Garuda Purana on the occasion of his Parents death, such parents would attain Mukthi and he will be blessed with good progeny.
Listening to Garuda Purana, one will get rid of sorrow and suffering and will be blessed with peace and prosperity.
By listening to Garuda Purana, a Brahmin will be bestowed with Vidya, a Kshatriya with Land, a Vysya with wealth and a Sudra will get refined.
Lord Sri Maha Vishnu would get pleased if the narrator of Garuda Purana is worshipped and it is as good as worshipping Lord Sri Hari. Giving charity of any of the Shodasa Daanas to a Brahmin is prescribed after listening or parayana of Garuda Purana.
Listening or Parayana (reading) of Garuda Purana during Mahalaya Pithru Paksham is highly meritorious that pleases the Pithru Devathas (Forefathers)
Donating the sacred book of Garuda Purana to a Brahmin is also meritorious.
By reading Garuda Purana one will get an opportunity to refine him-self and move on the righteous path.
Myth about Garuda Purana
There is an apprehension among the people that, the text of Garuda Purana is inauspicious and hence can not be read or the book be kept at home or should be read only on the occasion of death at home. People hesitate to keep this sacred text at their homes or read it because of its fearful subject matter. It is only a misconception due to the contents of Garuda Purana. Reading Garuda Purana will definitely change the mindset of an evil-doer or a sinner. Just because it deals with the death and its aftermath, it is incorrect to tag it as inauspicious.
In Bhagawad-Geeta sloka # 27 Chapter 2 (Saankhya Yoga), Lord Sri Krishna says that Jaatasya hi dhruvo mrutyu…. (Indeed certain is death for the born and it is inevitable). In fact death is a reality though we hesitate to accept because of lack of its knowledge. Death grins only at those who have no understanding and that it has no pain for those who understand its implications and working. Death can no more be a threat to a wise man. Death is a major learning experience.
In fact the entire epic of Garuda Purana is in the form of a glorious dialogue between Lord Sri Maha Vishnu and his Divine mount Lord Garuda. When it was explained or narrated by Lord Sri Maha Vishnu Himself, how can it be inauspicious? Even in Bhagawadgeeta also Lord Sri Krishna makes a reference to the law of Karma, death and its realities, reincarnation etc. But we don’t consider Bhagawadgeeta as inauspicious, in fact we adore it. A script that mentions about the significance of Thulasi, Cow, Thila, Kusa (Dharbha) is always auspicious and we find all these in Garuda Purana.
One need not get scared with the contents of Garuda Purana either to read or to listen. It can be treated as learning and enhancement of one’s spiritual knowledge to discipline him-self and to follow the righteous path. Garuda Purana acts as a speed breaker for a person who is driving his life rashly. It can be treated as a caution for wrongdoers and acts as a direction to avoid committing sins. Is it not good to read it and understand its contents and implications when one is alive?
I suggest that every one should read the sacred text of Garuda Purana at least once in their life time and there is nothing inauspicious about it and it is only an illusion.
Na vasudevabhaktaanaam-ashubham vidyate kvachit
Janma-mrutyu-jaraa-vyaadhi-bhayam naivopajaayate
No ill-fate befalls on the devotees of Lord Vasudeva (Lord Sri Maha Vishnu) and they will never have fear from birth, death, old age and diseases
Vanamaali Gadee Shaarngi Shankee Chakree Cha Nandakee
SrimanNaaraayano Vishnur -Vaasudevoabhirakshathu
AMAAVASYA-PITHRU THITHI
AMAAVAASYA - The Pithru Thithi
Om! Gam! Ganapathaye! Namaha!
Om! Sri Raghavendraya Namaha!
Om! Namo! Bhagavathe! Vasudevaya!
Om! Ham! Hanumathe Sri Rama Doothaya Namaha!
AMAAVAASYA
(The Pithru Thithi)
As per the Hindu Lunar Calendar there are 16 thithis out of which 14 gets repeated twice in a cycle of 30 days starting from Prathipad (Paadyami) and ending with Chaturdasi. The other two thithis that occur once in a month are Pournima and Amavasya. Thus, there are 15 thithis in each fortnight one ending with Pournima called as Sukla Paksham (Bright fortnight) and the other ending with Amavasya called as Krishna Paksham (Dark fortnight). Amavasya is also called as Darsa thithi. Amavasya falling on Chaturdasi thithi is called as Sinivali and if it is falling on Prathipad it is called as Kuhu. In a Lunar Calendar year Amavasya occurs 12 times and of all the thithis Amavasya is given lot of significance in Hindu religion.
Significance of Amavasya
Amavasya is the darkest day of the month. On this day Moon will not be visible and it is called as New Moon day or no Moon day. On the day of Amavasya both the Sun and the Moon will conjoin together. Solar Eclipse occurs on Amavasya Day.
Pithru Devathas are the presiding deities of Amavasya Thithi. Amavasya is the name given to Achhoda, Manasa Puthrika (Mind born daughter) of Pithru Devathas. Amavasya is the most favourite day for worshipping Pithru Devathas. Sacred rituals (Tharpana) are performed for forefathers on the day of Amavasya. We find people observing fast on Amavasya day.
We find people specially worshipping Goddess Durga, Lord Narasimha, Lord Hanuman and Lord Saturn on Amavasya day to ward off the problem of evil spirits and other mundane problems. It is said that Lord Sri Krishna’s Niryana took place on Amavasya day.
While in general Amavasya is considered as inauspicious for starting any venture, as an exception we find people in Tamil Nadu considering Amavasya as auspicious. We find people performing Tantric remedies on Amavasya Day especially on the Amavasya days coinciding with Sunday and Tuesday.
Legend behind Amavasya Thithi
There are seven Groups of Pithru Devathas viz. Vyrajas, Agnishwatthas, Barhishadas, Sukalas, Angirasas, Suswadhas and Somapas. Achhoda is the Manasa Puthrika (Mind born daughter) of Pithru Devathas who had great devotion and respect for them. Once upon a time she performed a great penance targeting Pithru Devathas. Pleased with her prayers they appeared before her to give her a boon. When they appeared before her, Achhoda got fascinated towards one of the Pithru Devathas by name Mavasa. Due to this sudden reaction of hers, Achhoda was referred as Mavasya. As Mavasa did not show any counter reaction Achhoda was later referred as Amavasya. Because of this sudden passionate reaction in Achhoda she lost her Divinity.
Sympathized with her condition and pleased with her penance Pithru Devathas gave her a boon that thence forth she will become popular as Amavasya Thithi that will be a favorite day for Pithru Devathas. Also said that, whoever performs Pithru Karya on Amavasya day, Pithru Devathas will get immensely pleased and bestow them with multiple benefits.
It was a Divine Sankalpa that Achhoda took birth on the Earth in the 28th Dwapara Yuga in the womb of a fish and was brought up by a fisherman called Vasu. She was called as Mastya Gandha and later as Sathyavathi who gave birth to Lord Veda Vyasa in a divine meeting with Sage Parasara. Later she married King Shanthanu of the great epic Mahabharatha. This legend is said to be from Mastya Purana.
Unique days of Amavasya
While Amavasya occurs in every Lunar month, certain days of Amavasya are unique and have attained lot of spiritual and special significance. They are as follows:
Somavathi Amavasya
Amavasya occurring on a Monday is called as Somavathi Amavasya. It is said that the significance and importance of Somavathi Amavasya was explained to Yudhistira (Dharmaraja) by Bheeshma Pithamaha in Mahabharatha. It is also said that who ever takes a dip in the holy rivers on this day would get freed from grief and sorrow. People also observe fasting on this day. It is dedicated to worshipping of Lord Shiva on this day. Women observe this as a Vratha for the longevity and happiness in their married life.
Mouni Amavasya
Mouni Amavasya occurs on the Amavasya day in the month of Magha Masam (January-February). It is derived from the word Muni, literally means an ascetic who practices silence. Fasting is observed on this day. The devotees do not talk to each other during the observance. It is considered highly meritorious to bath in Brahma Sarovar at Kurukshetra, Ganges, Prayaga, Haridwar and Sethu (Indian Ocean) on this day. If it is coinciding with Monday it is considered to be of special significance.
Shani Amavasya
Amavasya occurring on a Saturday is known as Shani Amavasya. Worshipping Lord Saturn on this day with Thila Thailabhishekam and giving Black Sesame (Thil) seeds as charity is highly beneficial especially for those who are under the grip of Sade Sath, Astama Shani, and Ardhaastama Shani in Gochara or for those who are under the phase of Saturn’s Maha Dasa. If it is coinciding with Chaitra Masam it is considered to be still more sacred for worshipping Lord Saturn.
Mahalaya Amavasya
It occurs on the last day of Pithru Paksham in Bhadrapada Masam. Mahalaya Amavasya is considered as the Mother of all Amavasyas as it is the favourite day for performing sacred rites to forefathers.
Deepavali Amavasya
This occurs on the festival day of Deepavali on the last day of Lunar month Aaswayuja. It is considered as the most auspicious day to worship Goddess Maha Lakshmi on Deepavali night.
Solar Eclipse & Amavasya
Solar Eclipse invariably occurs on an Amavasya Day. Any Eclipse time is said to be very sacred and celestial and entire period of Eclipse is called as Parva Kala (most sacred time). Any sacred rituals/rites performed during a parva kala will derive more merits than the one performed during ordinary times. Eclipse is the most opportune time to perform Snana (sacred bath), Prayer, Punascharana of Upadesa Manthra, Pitru Tharpana, and Charity. Chanting of Vedic manthras/sacred Sthothram during Eclipse will ward off the negative energy that gets activated during eclipse and protects one from all negativity. Sarva Pithru Tarpana should be performed with proper sankalpa during eclipse time (by those who have lost their parents) with black Thil (sesame) seeds.
Bheemana Amavasya
New Moon day (Amavasya) occurring in the month of Aashada is observed as Bheemana Amavasya. On this day Women observe Vratha called Pathi Sanjeevani Vratha and worship Lord Shiva and Goddess Parvathi for the welfare of all the male members of the family in general and their husbands and brothers in particular. It is said that Skhanda Purana makes a reference of this Vratha and its significance.
Amavasya falling on Tuesday is called as Bhouma Amavasya and on Sunday is called as Bhanu Amavasya. Similarly Jyesta Bahula Amavasya is celebrated as Mannetthina Amavasya when Bullocks made up of mud are worshipped in households.
Thus Amavasya thithi has attained lot of spiritual significance in Hindu religion and is popularly known as Pithru Thithi.
Sri Krishnaarpanamasthu
Om! Gam! Ganapathaye! Namaha!
Om! Sri Raghavendraya Namaha!
Om! Namo! Bhagavathe! Vasudevaya!
Om! Ham! Hanumathe Sri Rama Doothaya Namaha!
AMAAVAASYA
(The Pithru Thithi)
As per the Hindu Lunar Calendar there are 16 thithis out of which 14 gets repeated twice in a cycle of 30 days starting from Prathipad (Paadyami) and ending with Chaturdasi. The other two thithis that occur once in a month are Pournima and Amavasya. Thus, there are 15 thithis in each fortnight one ending with Pournima called as Sukla Paksham (Bright fortnight) and the other ending with Amavasya called as Krishna Paksham (Dark fortnight). Amavasya is also called as Darsa thithi. Amavasya falling on Chaturdasi thithi is called as Sinivali and if it is falling on Prathipad it is called as Kuhu. In a Lunar Calendar year Amavasya occurs 12 times and of all the thithis Amavasya is given lot of significance in Hindu religion.
Significance of Amavasya
Amavasya is the darkest day of the month. On this day Moon will not be visible and it is called as New Moon day or no Moon day. On the day of Amavasya both the Sun and the Moon will conjoin together. Solar Eclipse occurs on Amavasya Day.
Pithru Devathas are the presiding deities of Amavasya Thithi. Amavasya is the name given to Achhoda, Manasa Puthrika (Mind born daughter) of Pithru Devathas. Amavasya is the most favourite day for worshipping Pithru Devathas. Sacred rituals (Tharpana) are performed for forefathers on the day of Amavasya. We find people observing fast on Amavasya day.
We find people specially worshipping Goddess Durga, Lord Narasimha, Lord Hanuman and Lord Saturn on Amavasya day to ward off the problem of evil spirits and other mundane problems. It is said that Lord Sri Krishna’s Niryana took place on Amavasya day.
While in general Amavasya is considered as inauspicious for starting any venture, as an exception we find people in Tamil Nadu considering Amavasya as auspicious. We find people performing Tantric remedies on Amavasya Day especially on the Amavasya days coinciding with Sunday and Tuesday.
Legend behind Amavasya Thithi
There are seven Groups of Pithru Devathas viz. Vyrajas, Agnishwatthas, Barhishadas, Sukalas, Angirasas, Suswadhas and Somapas. Achhoda is the Manasa Puthrika (Mind born daughter) of Pithru Devathas who had great devotion and respect for them. Once upon a time she performed a great penance targeting Pithru Devathas. Pleased with her prayers they appeared before her to give her a boon. When they appeared before her, Achhoda got fascinated towards one of the Pithru Devathas by name Mavasa. Due to this sudden reaction of hers, Achhoda was referred as Mavasya. As Mavasa did not show any counter reaction Achhoda was later referred as Amavasya. Because of this sudden passionate reaction in Achhoda she lost her Divinity.
Sympathized with her condition and pleased with her penance Pithru Devathas gave her a boon that thence forth she will become popular as Amavasya Thithi that will be a favorite day for Pithru Devathas. Also said that, whoever performs Pithru Karya on Amavasya day, Pithru Devathas will get immensely pleased and bestow them with multiple benefits.
It was a Divine Sankalpa that Achhoda took birth on the Earth in the 28th Dwapara Yuga in the womb of a fish and was brought up by a fisherman called Vasu. She was called as Mastya Gandha and later as Sathyavathi who gave birth to Lord Veda Vyasa in a divine meeting with Sage Parasara. Later she married King Shanthanu of the great epic Mahabharatha. This legend is said to be from Mastya Purana.
Unique days of Amavasya
While Amavasya occurs in every Lunar month, certain days of Amavasya are unique and have attained lot of spiritual and special significance. They are as follows:
Somavathi Amavasya
Amavasya occurring on a Monday is called as Somavathi Amavasya. It is said that the significance and importance of Somavathi Amavasya was explained to Yudhistira (Dharmaraja) by Bheeshma Pithamaha in Mahabharatha. It is also said that who ever takes a dip in the holy rivers on this day would get freed from grief and sorrow. People also observe fasting on this day. It is dedicated to worshipping of Lord Shiva on this day. Women observe this as a Vratha for the longevity and happiness in their married life.
Mouni Amavasya
Mouni Amavasya occurs on the Amavasya day in the month of Magha Masam (January-February). It is derived from the word Muni, literally means an ascetic who practices silence. Fasting is observed on this day. The devotees do not talk to each other during the observance. It is considered highly meritorious to bath in Brahma Sarovar at Kurukshetra, Ganges, Prayaga, Haridwar and Sethu (Indian Ocean) on this day. If it is coinciding with Monday it is considered to be of special significance.
Shani Amavasya
Amavasya occurring on a Saturday is known as Shani Amavasya. Worshipping Lord Saturn on this day with Thila Thailabhishekam and giving Black Sesame (Thil) seeds as charity is highly beneficial especially for those who are under the grip of Sade Sath, Astama Shani, and Ardhaastama Shani in Gochara or for those who are under the phase of Saturn’s Maha Dasa. If it is coinciding with Chaitra Masam it is considered to be still more sacred for worshipping Lord Saturn.
Mahalaya Amavasya
It occurs on the last day of Pithru Paksham in Bhadrapada Masam. Mahalaya Amavasya is considered as the Mother of all Amavasyas as it is the favourite day for performing sacred rites to forefathers.
Deepavali Amavasya
This occurs on the festival day of Deepavali on the last day of Lunar month Aaswayuja. It is considered as the most auspicious day to worship Goddess Maha Lakshmi on Deepavali night.
Solar Eclipse & Amavasya
Solar Eclipse invariably occurs on an Amavasya Day. Any Eclipse time is said to be very sacred and celestial and entire period of Eclipse is called as Parva Kala (most sacred time). Any sacred rituals/rites performed during a parva kala will derive more merits than the one performed during ordinary times. Eclipse is the most opportune time to perform Snana (sacred bath), Prayer, Punascharana of Upadesa Manthra, Pitru Tharpana, and Charity. Chanting of Vedic manthras/sacred Sthothram during Eclipse will ward off the negative energy that gets activated during eclipse and protects one from all negativity. Sarva Pithru Tarpana should be performed with proper sankalpa during eclipse time (by those who have lost their parents) with black Thil (sesame) seeds.
Bheemana Amavasya
New Moon day (Amavasya) occurring in the month of Aashada is observed as Bheemana Amavasya. On this day Women observe Vratha called Pathi Sanjeevani Vratha and worship Lord Shiva and Goddess Parvathi for the welfare of all the male members of the family in general and their husbands and brothers in particular. It is said that Skhanda Purana makes a reference of this Vratha and its significance.
Amavasya falling on Tuesday is called as Bhouma Amavasya and on Sunday is called as Bhanu Amavasya. Similarly Jyesta Bahula Amavasya is celebrated as Mannetthina Amavasya when Bullocks made up of mud are worshipped in households.
Thus Amavasya thithi has attained lot of spiritual significance in Hindu religion and is popularly known as Pithru Thithi.
Sri Krishnaarpanamasthu
CONCEPT-HINDU TIME ELEMENT
Concept & Significance of Hindu Time Element
Om! Gam! Ganapathaye! Namaha!
Om! Sri Raghavendraya Namaha!
Om! Namo! Bhagavathe! Vasudevaya!
Om! Ham! Hanumathe! Sri Rama Doothaya Namaha!
Kalpa - The Concept of Hindu Time Element
Having understood the concept of Ugadi (Yuga + Aadi) as a time element let us now try to understand the arithmetic of Hindu time element and certain related terminologies that will help us in understanding the time element called Kalpa Para that refers to the life span of the Universe and Lord Brahma. Reference to Hindu time element is said to have been scripted in many Vishnu related puranas like Maha Bhagavatha, Matsya Purana, Brahmanda Purana, Mahabharatha and Bhagavath Geetha.
Hindu sages describe time as cyclic and an endless process of creation, preservation and dissolution. The Universe is cyclically created and destroyed. Hindu religion and philosophy which strongly believes in Vedas has clearly spelled out the time element of the universe at different levels. Understanding of time element in Hinduism is as old as the Hinduism itself. Several pouranic texts have mentioned about the time element in Hinduism.
It is said that before commencement of Creation (Srushti) there was only water every where and Lord SriManNarayana the primordial person (Aadi Purusha) only was present in deep meditation. Desired (Sankalpa) to start the creation, He first created the Universe and Omkara from where the Vedas got originated. It is also said that Vedas are (swayambhu) Lord SriManNarayana himself. He then created Lord Brahma from his navel to take further the process of Creation.
A Kalpa is a Sanskrit word meaning an aeon (immeasurably long period of time) in Hindu cosmology. In Hindu philosophy a Kalpa is equal to 432 crores of years. It is a day in the life of Lord Brahma. It is equal to 1000 Mahayugas measuring the duration of the world. Each Kalpa is divided into 14 Manvantharas each one lasting 306,720,000 years. Two kalpas constitute a day and night of Lord Brahma.
A Kalpa is also called as Vedanga, the hand of VedaPurusha. Kalpa is also referred to as the Sasthra that involves one to carry out the injunctions of Kalpa. Various kinds of spiritual rituals to be performed come under the province of Kalpa. Kalpa is one of the six disciplines of Vedanga.
YUGA
Yuga is a period or an Era in which we live. As per Kalpa Pramana there are four Yugas viz. Krita Yuga known as Sathya Yuga which is also called as the Golden age an era of total virtue, Thretha Yuga called as the Silver age an era of 3/4th virtue, Dwapara Yuga called as bronze age with half virtue and half sin in its era, and Kali Yuga called as iron age (Black age) with 1/4th virtue and 3/4th sin in its era. Life span of these Yugas will not be equal. The Yugas get progressively worse from morality point of view as one proceeds from one Yuga to another. As a result each Yuga is of shorter duration than its previous one. It is as follows,
Krita Yuga (Sathya Yuga) 1728000 years
Thretha Yuga 1296000 years
Dwapara Yuga 864000 years
Kali Yuga 432000 years
MAHA YUGA
One cycle of four Yugas (Krita, Thretha, Dwapara and Kali) is called as Maha Yuga (Chatur Yuga); its life span will be 43,20,000 years. It is also called as a Divine Yuga.
MANVANTHARA
During every Kalpa Lord Brahma creates 14 Manus one after the other, who in turn manifest and regulate the world. Manvanthara is Manu’s cycle the one who gives birth and govern the human race. Manvanthara is reckoned with the age or period of Manu. The period of each Manvanthara consists of 71 Mahayugas (Chaturyugas) that is 71 x 4320000 = 306,720,000 human years. After each Manvanthara there follows Sandhi Kala of the duration of Krita Yuga years. (1728000). It is said that at the end of each Manvanthara it is followed by a Pralaya during the Sandhikala.
There are 14 generations of Manus they are, Swayambhuva, Swarochisha, Outtama, Tamasa, Raivatha, Chakshuva, Vaivaswatha, Savarni, Daksha Savarni, Brahma Savarni, Dharma Savarni, Rudra Savarni, Deva Savarni, and Indra Savarni. At end of the 14th Manu, the cycle repeats again and Brahma creates fourteen additional Manus. Each Manvanthara will have a set of seven sages called Saptha Rishis who will live through out the Manvanthara period.
KALPA
A Kalpa is a day (12 hours) in the life of Lord Brahma. Each Kalpa is ruled by a succession of 14 Manus and the period of their reign is called a Manvanthara. A Kalpa (day period of Brahma) consists of a period of 17,28,000 years called Aadi Sandhi followed by 14 Manvantharas and Sandhi kalas that will be equal to 1000 Maha Yugas.
One day (Kalpa) of Brahma is also divided into 10000 parts called charanas equivalent to 1000 Maha Yugas of 10 charanas each. Each Maha Yuga consists of 10 charanas (Krita Yuga 4, Thretha Yuga 3, Dwapara Yuga 2 and Kali Yuga 1 charana).
A day of Brahma is equal to 14 (Manvantharas) x 71 (Maha Yugas) = 994 Maha Yugas + Sandhi kalas (equal to 6 Maha Yugas) = 1000 Maha Yugas. Sandhi kala is arrived at as follows; For 14 Manvanthara 14 sandhikala periods equal to the age of 14 Krita Yugas = 1728000 x 14 = 24192000 + 1728000 (Aadi Sandhi period) = 2,59,20,000 /43,20,000 years = 6 Maha Yugas. In terms of number of years, a Kalpa will be of 1000 Maha Yugas x 4320000 = 432 crores of years.
A night of Brahma is of equal duration of another 1000 Maha Yugas = 432 crores years. Thus a full day (day + night) of Brahma is the period of Two Kalpas equal to 2000 Maha Yugas (864 crores years)
At the end of Brahma’s day time there will be a deluge (Pralaya) when the Universe will temporarily get dissolved by way of a Naimittika Pralaya. Then that will be the night time of Lord Brahma which will be equal to another Kalpa. During this time Lord Maha Vishnu reclines into meditative pose (Yoganidra) before Brahma starts recreation in the new Kalpa that will be the beginning of a new day for Lord Brahma. Thus in a full day’s cycle of Lord Brahma there will be creation during day time and destruction during night time.
There are 30 Kalpas as per Matsya Purana which gets repeated cyclically. They are Swetha, Neelalohita, Vamadeva, Rathanthara, Rourava, Deva, Bruhath, Kandarpa, Sadhya, Eesana, Tamah, Saraswatha, Udaana, Garuda, Kaurma, Narasimha, Samana, Agneya, Soma, Maanava, Tathpuman, Vaikunta, Lakshmi, Savithri, Aghora, Vaaraah, Vairaja, Gouri, Maheswara, and Pithru Kalpa. It is said that Vayu Purana gives a different list of Kalpas which are 28 in number.
Reckoning of time for Lord Brahma
In Bhagawad Geetha a day of Lord Brahma has been defined as 1000 Maha Yugas (Sahasra Yuga paryantham ahar-yad brahmano vidhuh meaning a day of Brahma is of 1000 Mahayugas)
According to Mahabharatha 12 months of Brahma is equal to 360 days that constitute his year and 100 such years is his life time and that is the life cycle of the Universe. Fifty years of Brahma are supposed to have been elapsed and we are now in the 51st year of Lord Brahma in Swetha Varaha Kalpa. At the end of the Kalpa, Brahma rests for one night that is equal to the day during which time the world is annihilated (destroyed) that is called as Pralaya.
As per Vedamana the life of Lord Brahma is said to be 100 years called as Brahma Kalpa. Though Brahma Kalpa had started from the day of his origin, first half of his life (50 years) was spent in knowing and understanding the tatva of Lord SriManNarayana. As per the directions of supreme Lord Sri Maha Vishnu, Brahma started creation in his 51st year that is the current year in the life of Lord Brahma. It is reckoned as follows in terms of human years,
1000 Maha Yugas = 1 Kalpa = 1 day (12 hours) of Lord Brahma = 432 crores of years
2000 Maha Yugas = 2 Kalpas = 1 day (24 hours) of Lord Brahma = 864 crores of years
30 such days of Brahma = 30 x 864 crores of years = 259.2 billions years = 60 Kalpas
12 such months (one year or 360 days) of Brahma = 12 x 259.2 billions years = 3.1104 trillions years = 720 (360+360) Kalpas
50 such years = 1 Paraarddha = 50 x 3.1104 trillion years = 155.52 trillions years = 36000 Kalpas (a Paraardha is half of Brahma's life)
2 such Paraardhas = 100 years of Brahma = 311.04 trillions years = 72000 Kalpas
As per the above arithmetic life span of Lord Brahma will be 311.04 trillions years.
Reckoning for the Current Date:
(The time elapsed since the current Brahma has taken over the task of creation)
Some of the words in Sankalpa sloka that we recite daily during Sandhyavandana or before commencement of any divine prayer or ritual contain the time element viz. Aaadhya Brahmana, Dwiteeya Parardhe, Swetha Varaha Kalpe, Vaivaswatha Manwanthare, Kaliyuge, Prathama Pade, Salivahana Sakhe. In these words there is reckoning of the current date as per Vedamana since the birth of Lord Brahma.
Aaadhya Brahmana Dwiteeya Parardhe
That means first half of the life time of Lord Brahma is over and we are in the 2nd half called Dwiteeya Parardhe in the 51st year of Lord Brahma (50 years of Lord Brahma is equal to 155.52 trillions human years)
Swetha Varaha Kalpe: That means we are in the first day (only day) called Swetha Varaha Kalpa in the 51st year of Lord Brahma.
Vaivaswatha Manvanthare:
In Swetha Varaha Kalpa (first day of Lord Brahma) after passing through 6 Manvantharas out of 14 we are currently in the 7th Manvanthara called Vaivaswatha Manvanthara. In terms of number of years after taking into account the sandhi kalas we have passed through 185.2416 crores human years (4320000 x 71 x 6) + (17,28,000 x 7) during the previous six Manvantharas.
And in the current Manvanthara (Vaivasvatha) we have passed through 27 Maha Yugas out of 71 and we are currently in the 28th Maha Yuga. That means in this Manvanthara we have passed through 11.6644 crores human years during the last 27 Maha Yugas.
Kali Yuge:
In the 28th Maha Yuga after passing through the three periods viz. Krita, Thretha, and Dwapara Yugas comprising of 38,88,000 human years we are currently in the 4th Yuga that is Kali Yuga, in which we have already passed through 5110 human years. As per scripts it is said that Kali Yuga had begun 3102 years BC. Counting from the beginning of the Kalpa it is (185.24 + 11.67 + 0.39 + 0.005) =197.30 crores human years since commencement of creation by Lord Brahma.
Salivahana Sakhe
Further reckoning down based on the concept of Sakha, after passing through the Yudhistira and Vikrama Sakhas we are currently in the Salivahana Sakha 1931 years since its beginning in 78 AD.
Tabulating the above it is reckoned as (taking the year 2009 as the base)
311.04 Trillions human years is the life span of current Brahma
155.52 Trillions human years since the origin of current Brahma
197.30 Crores years since the beginning of the Swetha Varaha Kalpa (time since creation started)
12.06 Crores years since the beginning of Vaivaswatha Manvanthara
38.88 lakhs years since the beginning of this Maha Yuga (28th Maha yuga)
5110 years since the beginning of the present Kali Yuga
1931 years since the beginning of Salivahana Sakha
(For the purpose of above arithmetic a year has been assumed as equal to 360 days)
It is said that after the life span of Lord Brahma it will take another 100 Brahma years before a new Brahma is born. It is also said and believed that Lord Hanuman is going to be the future Brahma after the expiry of the life span of the current Brahma.
We would have heard or come across statements or news items like the world is coming to an end, Pralaya is coming, it is going to be a dooms day, soon the world is going to disintegrate etc., Latest of such statements is that the year 2012 is going to be an end of the world. Behind all its realities, such statements are definitely going to create lot of panic, confusion, chaos, scare, anxiety among the world population. While most of the non Hindu cultures base their cosmologies on familiar units such as few hundreds or thousands of years, Hindu concept of time element based on Vedic scripts believes immeasurable period of time lasting billions and trillions of years.
Universal repositioning do takes place whenever celestial splendors like Eclipses occur. Astronomically lot of changes do takes place in the universe and all such may not and need not lead to a dooms day. Above arithmetic shows that still 18.61 crores human years have to pass through before end of the present Manvanthara when it is expected to be a deluge (Pralaya). Therefore as per this study one can be assured that cyclical end of the Universe is far away and it is a long way to go for a dooms day.
One should always remember the fact that nothing is permanent in this world even the Universe, or even Lord Brahma (Creator). The only permanent entity is the Primordial Person Lord SriManNarayana the creator of Brahma. In Phalastuthi of Sri Vishnu Sahasranama Sthothram, Lord Brahma describes Lord Maha Vishnu as,
Namostvananthaya Sahasramuurthaye
SahasraPaadaakshi Sirorubaahave
Sahasranaamne Purushaya Saswathe
SahasraKoti Yugadhaarine Namah
Salutations to the Infinite, one who has manifested as innumerable number of forms, who has innumerable feet, eyes, heads, arms, one who has innumerable number of names, who is an eternal person, and who holds thousands of crores of Yugas which are uncountable.
Sri Krishnaarpanamasthu
NB
One billion = 1000 million = 100 crores
One trillion = 1000 billion = 100000 crores
Annexure
Sakha Karthas of Kali Yuga
The legends says that in Kali Yuga six Kings will create new eras (Sakhas) which will be named after them. They are,
Yudhistira Sakha (Dharmaraja): His calendar started in the year 3102 BC continued for 3044 years.
Vikrama Sakha: His calendar started in 57 BC continued for 135 years
Salivahana Sakha (current period): His calendar started in 78 AD and will continue for 18000 years.
Vijayabhinandana Sakha (future coming): His calendar will start in 18078 AD and will continue for 10000 years.
Nagarjuna Sakha (future coming): His calendar will start in 28078 AD and will continue for 4, 00,000 years.
Kalki Sakha (future coming): His calendar will start at the end of Kali Yuga 4, 28,078 AD and will run for 821 years when the Kali Yuga will come to an end.
Time Element for other Entities
For Devathas:
One day for Devathas = One human year comprising of two half years
Brighter half of the day is called as Uttarayana
Darker half of the day is called as Dakshinayana
For Pithrus (Ancestors)
1 day of Pitru = One human month (comprising of two fortnights)
Brighter fortnight (sukla paksha) = day time for Pitrus
Darker fortnight (Krishna paksha) = night time for Pitrus
Om! Gam! Ganapathaye! Namaha!
Om! Sri Raghavendraya Namaha!
Om! Namo! Bhagavathe! Vasudevaya!
Om! Ham! Hanumathe! Sri Rama Doothaya Namaha!
Kalpa - The Concept of Hindu Time Element
Having understood the concept of Ugadi (Yuga + Aadi) as a time element let us now try to understand the arithmetic of Hindu time element and certain related terminologies that will help us in understanding the time element called Kalpa Para that refers to the life span of the Universe and Lord Brahma. Reference to Hindu time element is said to have been scripted in many Vishnu related puranas like Maha Bhagavatha, Matsya Purana, Brahmanda Purana, Mahabharatha and Bhagavath Geetha.
Hindu sages describe time as cyclic and an endless process of creation, preservation and dissolution. The Universe is cyclically created and destroyed. Hindu religion and philosophy which strongly believes in Vedas has clearly spelled out the time element of the universe at different levels. Understanding of time element in Hinduism is as old as the Hinduism itself. Several pouranic texts have mentioned about the time element in Hinduism.
It is said that before commencement of Creation (Srushti) there was only water every where and Lord SriManNarayana the primordial person (Aadi Purusha) only was present in deep meditation. Desired (Sankalpa) to start the creation, He first created the Universe and Omkara from where the Vedas got originated. It is also said that Vedas are (swayambhu) Lord SriManNarayana himself. He then created Lord Brahma from his navel to take further the process of Creation.
A Kalpa is a Sanskrit word meaning an aeon (immeasurably long period of time) in Hindu cosmology. In Hindu philosophy a Kalpa is equal to 432 crores of years. It is a day in the life of Lord Brahma. It is equal to 1000 Mahayugas measuring the duration of the world. Each Kalpa is divided into 14 Manvantharas each one lasting 306,720,000 years. Two kalpas constitute a day and night of Lord Brahma.
A Kalpa is also called as Vedanga, the hand of VedaPurusha. Kalpa is also referred to as the Sasthra that involves one to carry out the injunctions of Kalpa. Various kinds of spiritual rituals to be performed come under the province of Kalpa. Kalpa is one of the six disciplines of Vedanga.
YUGA
Yuga is a period or an Era in which we live. As per Kalpa Pramana there are four Yugas viz. Krita Yuga known as Sathya Yuga which is also called as the Golden age an era of total virtue, Thretha Yuga called as the Silver age an era of 3/4th virtue, Dwapara Yuga called as bronze age with half virtue and half sin in its era, and Kali Yuga called as iron age (Black age) with 1/4th virtue and 3/4th sin in its era. Life span of these Yugas will not be equal. The Yugas get progressively worse from morality point of view as one proceeds from one Yuga to another. As a result each Yuga is of shorter duration than its previous one. It is as follows,
Krita Yuga (Sathya Yuga) 1728000 years
Thretha Yuga 1296000 years
Dwapara Yuga 864000 years
Kali Yuga 432000 years
MAHA YUGA
One cycle of four Yugas (Krita, Thretha, Dwapara and Kali) is called as Maha Yuga (Chatur Yuga); its life span will be 43,20,000 years. It is also called as a Divine Yuga.
MANVANTHARA
During every Kalpa Lord Brahma creates 14 Manus one after the other, who in turn manifest and regulate the world. Manvanthara is Manu’s cycle the one who gives birth and govern the human race. Manvanthara is reckoned with the age or period of Manu. The period of each Manvanthara consists of 71 Mahayugas (Chaturyugas) that is 71 x 4320000 = 306,720,000 human years. After each Manvanthara there follows Sandhi Kala of the duration of Krita Yuga years. (1728000). It is said that at the end of each Manvanthara it is followed by a Pralaya during the Sandhikala.
There are 14 generations of Manus they are, Swayambhuva, Swarochisha, Outtama, Tamasa, Raivatha, Chakshuva, Vaivaswatha, Savarni, Daksha Savarni, Brahma Savarni, Dharma Savarni, Rudra Savarni, Deva Savarni, and Indra Savarni. At end of the 14th Manu, the cycle repeats again and Brahma creates fourteen additional Manus. Each Manvanthara will have a set of seven sages called Saptha Rishis who will live through out the Manvanthara period.
KALPA
A Kalpa is a day (12 hours) in the life of Lord Brahma. Each Kalpa is ruled by a succession of 14 Manus and the period of their reign is called a Manvanthara. A Kalpa (day period of Brahma) consists of a period of 17,28,000 years called Aadi Sandhi followed by 14 Manvantharas and Sandhi kalas that will be equal to 1000 Maha Yugas.
One day (Kalpa) of Brahma is also divided into 10000 parts called charanas equivalent to 1000 Maha Yugas of 10 charanas each. Each Maha Yuga consists of 10 charanas (Krita Yuga 4, Thretha Yuga 3, Dwapara Yuga 2 and Kali Yuga 1 charana).
A day of Brahma is equal to 14 (Manvantharas) x 71 (Maha Yugas) = 994 Maha Yugas + Sandhi kalas (equal to 6 Maha Yugas) = 1000 Maha Yugas. Sandhi kala is arrived at as follows; For 14 Manvanthara 14 sandhikala periods equal to the age of 14 Krita Yugas = 1728000 x 14 = 24192000 + 1728000 (Aadi Sandhi period) = 2,59,20,000 /43,20,000 years = 6 Maha Yugas. In terms of number of years, a Kalpa will be of 1000 Maha Yugas x 4320000 = 432 crores of years.
A night of Brahma is of equal duration of another 1000 Maha Yugas = 432 crores years. Thus a full day (day + night) of Brahma is the period of Two Kalpas equal to 2000 Maha Yugas (864 crores years)
At the end of Brahma’s day time there will be a deluge (Pralaya) when the Universe will temporarily get dissolved by way of a Naimittika Pralaya. Then that will be the night time of Lord Brahma which will be equal to another Kalpa. During this time Lord Maha Vishnu reclines into meditative pose (Yoganidra) before Brahma starts recreation in the new Kalpa that will be the beginning of a new day for Lord Brahma. Thus in a full day’s cycle of Lord Brahma there will be creation during day time and destruction during night time.
There are 30 Kalpas as per Matsya Purana which gets repeated cyclically. They are Swetha, Neelalohita, Vamadeva, Rathanthara, Rourava, Deva, Bruhath, Kandarpa, Sadhya, Eesana, Tamah, Saraswatha, Udaana, Garuda, Kaurma, Narasimha, Samana, Agneya, Soma, Maanava, Tathpuman, Vaikunta, Lakshmi, Savithri, Aghora, Vaaraah, Vairaja, Gouri, Maheswara, and Pithru Kalpa. It is said that Vayu Purana gives a different list of Kalpas which are 28 in number.
Reckoning of time for Lord Brahma
In Bhagawad Geetha a day of Lord Brahma has been defined as 1000 Maha Yugas (Sahasra Yuga paryantham ahar-yad brahmano vidhuh meaning a day of Brahma is of 1000 Mahayugas)
According to Mahabharatha 12 months of Brahma is equal to 360 days that constitute his year and 100 such years is his life time and that is the life cycle of the Universe. Fifty years of Brahma are supposed to have been elapsed and we are now in the 51st year of Lord Brahma in Swetha Varaha Kalpa. At the end of the Kalpa, Brahma rests for one night that is equal to the day during which time the world is annihilated (destroyed) that is called as Pralaya.
As per Vedamana the life of Lord Brahma is said to be 100 years called as Brahma Kalpa. Though Brahma Kalpa had started from the day of his origin, first half of his life (50 years) was spent in knowing and understanding the tatva of Lord SriManNarayana. As per the directions of supreme Lord Sri Maha Vishnu, Brahma started creation in his 51st year that is the current year in the life of Lord Brahma. It is reckoned as follows in terms of human years,
1000 Maha Yugas = 1 Kalpa = 1 day (12 hours) of Lord Brahma = 432 crores of years
2000 Maha Yugas = 2 Kalpas = 1 day (24 hours) of Lord Brahma = 864 crores of years
30 such days of Brahma = 30 x 864 crores of years = 259.2 billions years = 60 Kalpas
12 such months (one year or 360 days) of Brahma = 12 x 259.2 billions years = 3.1104 trillions years = 720 (360+360) Kalpas
50 such years = 1 Paraarddha = 50 x 3.1104 trillion years = 155.52 trillions years = 36000 Kalpas (a Paraardha is half of Brahma's life)
2 such Paraardhas = 100 years of Brahma = 311.04 trillions years = 72000 Kalpas
As per the above arithmetic life span of Lord Brahma will be 311.04 trillions years.
Reckoning for the Current Date:
(The time elapsed since the current Brahma has taken over the task of creation)
Some of the words in Sankalpa sloka that we recite daily during Sandhyavandana or before commencement of any divine prayer or ritual contain the time element viz. Aaadhya Brahmana, Dwiteeya Parardhe, Swetha Varaha Kalpe, Vaivaswatha Manwanthare, Kaliyuge, Prathama Pade, Salivahana Sakhe. In these words there is reckoning of the current date as per Vedamana since the birth of Lord Brahma.
Aaadhya Brahmana Dwiteeya Parardhe
That means first half of the life time of Lord Brahma is over and we are in the 2nd half called Dwiteeya Parardhe in the 51st year of Lord Brahma (50 years of Lord Brahma is equal to 155.52 trillions human years)
Swetha Varaha Kalpe: That means we are in the first day (only day) called Swetha Varaha Kalpa in the 51st year of Lord Brahma.
Vaivaswatha Manvanthare:
In Swetha Varaha Kalpa (first day of Lord Brahma) after passing through 6 Manvantharas out of 14 we are currently in the 7th Manvanthara called Vaivaswatha Manvanthara. In terms of number of years after taking into account the sandhi kalas we have passed through 185.2416 crores human years (4320000 x 71 x 6) + (17,28,000 x 7) during the previous six Manvantharas.
And in the current Manvanthara (Vaivasvatha) we have passed through 27 Maha Yugas out of 71 and we are currently in the 28th Maha Yuga. That means in this Manvanthara we have passed through 11.6644 crores human years during the last 27 Maha Yugas.
Kali Yuge:
In the 28th Maha Yuga after passing through the three periods viz. Krita, Thretha, and Dwapara Yugas comprising of 38,88,000 human years we are currently in the 4th Yuga that is Kali Yuga, in which we have already passed through 5110 human years. As per scripts it is said that Kali Yuga had begun 3102 years BC. Counting from the beginning of the Kalpa it is (185.24 + 11.67 + 0.39 + 0.005) =197.30 crores human years since commencement of creation by Lord Brahma.
Salivahana Sakhe
Further reckoning down based on the concept of Sakha, after passing through the Yudhistira and Vikrama Sakhas we are currently in the Salivahana Sakha 1931 years since its beginning in 78 AD.
Tabulating the above it is reckoned as (taking the year 2009 as the base)
311.04 Trillions human years is the life span of current Brahma
155.52 Trillions human years since the origin of current Brahma
197.30 Crores years since the beginning of the Swetha Varaha Kalpa (time since creation started)
12.06 Crores years since the beginning of Vaivaswatha Manvanthara
38.88 lakhs years since the beginning of this Maha Yuga (28th Maha yuga)
5110 years since the beginning of the present Kali Yuga
1931 years since the beginning of Salivahana Sakha
(For the purpose of above arithmetic a year has been assumed as equal to 360 days)
It is said that after the life span of Lord Brahma it will take another 100 Brahma years before a new Brahma is born. It is also said and believed that Lord Hanuman is going to be the future Brahma after the expiry of the life span of the current Brahma.
We would have heard or come across statements or news items like the world is coming to an end, Pralaya is coming, it is going to be a dooms day, soon the world is going to disintegrate etc., Latest of such statements is that the year 2012 is going to be an end of the world. Behind all its realities, such statements are definitely going to create lot of panic, confusion, chaos, scare, anxiety among the world population. While most of the non Hindu cultures base their cosmologies on familiar units such as few hundreds or thousands of years, Hindu concept of time element based on Vedic scripts believes immeasurable period of time lasting billions and trillions of years.
Universal repositioning do takes place whenever celestial splendors like Eclipses occur. Astronomically lot of changes do takes place in the universe and all such may not and need not lead to a dooms day. Above arithmetic shows that still 18.61 crores human years have to pass through before end of the present Manvanthara when it is expected to be a deluge (Pralaya). Therefore as per this study one can be assured that cyclical end of the Universe is far away and it is a long way to go for a dooms day.
One should always remember the fact that nothing is permanent in this world even the Universe, or even Lord Brahma (Creator). The only permanent entity is the Primordial Person Lord SriManNarayana the creator of Brahma. In Phalastuthi of Sri Vishnu Sahasranama Sthothram, Lord Brahma describes Lord Maha Vishnu as,
Namostvananthaya Sahasramuurthaye
SahasraPaadaakshi Sirorubaahave
Sahasranaamne Purushaya Saswathe
SahasraKoti Yugadhaarine Namah
Salutations to the Infinite, one who has manifested as innumerable number of forms, who has innumerable feet, eyes, heads, arms, one who has innumerable number of names, who is an eternal person, and who holds thousands of crores of Yugas which are uncountable.
Sri Krishnaarpanamasthu
NB
One billion = 1000 million = 100 crores
One trillion = 1000 billion = 100000 crores
Annexure
Sakha Karthas of Kali Yuga
The legends says that in Kali Yuga six Kings will create new eras (Sakhas) which will be named after them. They are,
Yudhistira Sakha (Dharmaraja): His calendar started in the year 3102 BC continued for 3044 years.
Vikrama Sakha: His calendar started in 57 BC continued for 135 years
Salivahana Sakha (current period): His calendar started in 78 AD and will continue for 18000 years.
Vijayabhinandana Sakha (future coming): His calendar will start in 18078 AD and will continue for 10000 years.
Nagarjuna Sakha (future coming): His calendar will start in 28078 AD and will continue for 4, 00,000 years.
Kalki Sakha (future coming): His calendar will start at the end of Kali Yuga 4, 28,078 AD and will run for 821 years when the Kali Yuga will come to an end.
Time Element for other Entities
For Devathas:
One day for Devathas = One human year comprising of two half years
Brighter half of the day is called as Uttarayana
Darker half of the day is called as Dakshinayana
For Pithrus (Ancestors)
1 day of Pitru = One human month (comprising of two fortnights)
Brighter fortnight (sukla paksha) = day time for Pitrus
Darker fortnight (Krishna paksha) = night time for Pitrus
SIGNIFICANCE OF ADHIKA MAASAM
Significance of Adhika Masam
Om! Gam! Ganapathaye! Namaha!
Om! Sri Raghavendraya Namaha!
Om! Namo! Bhagavathe! Vasudevaya!
Om! Ham! Hanumathe! Sri Rama Doothaya Namaha!
Significance of Adhika Masam
Having understood the concept and technicalities of Adhika Masa let us try to understand what Adhika Masa signifies in a religious and spiritual way. Lot of solemnity is attached to the Adhika Masa in Hindu religion and spirituality. Adhika is a Sanskrit word, that also means the best, the greatest, powerful, and extraordinary. It is measured more glorious than all other months in terms of its merits. Lord Sri Maha Vishnu is considered as the presiding deity of Adhika Masam in the name Purushottama. Hence, Adhika Masa is also referred to as Purushottama Masa. Purushottama is one of the thousands of names of Lord Sri ManNarayana. It means the best among the beings in the Universe. Lord Sri Rama is called as Purana Purushottama. Adhika Masa is the most sacred month dedicated to the most sacred person Lord Sri Maha Vishnu.
Austerities during Adhika Masa
Adhika Masa is considered as the most auspicious month to perform certain austerities for spiritual advancement. Some of the austerities prescribed to be observed during Adhika Masa Vratha are,
Parayana: Reading of sacred scripts especially Bhagavatha during Adhika Masam is given high significance and considered as highly meritorious. Apart from this one can also read other scripts like Bhagavat Geeta, Sri Vishnu Sahasra Nama Sthothram etc…during Adhika Masam.
Naktha Bhojana: Eating one time meals at night with complete fasting during day time and avoiding eating of Urad/Urad dal and preparations made out of it during this period.
Eka Bhuktha: It is opposite of the above, eating only once during day time and not taking any food till next day.
Uposhana: Completely avoiding meals and taking only milk and fruits during the vratha period.
Mouna Vratha: Observing total silence and not talking to any one for a specific period of time every day during the vratha period.
Akhanda Deepa: Lighting a lamp (Akhanda Deepa) in Pooja Room and allowing it to glow continuously through out the vratha period (day and night). Only Ghee or Thil Oil should be used for lighting of Deepa.
Dharana–Parana: Fasting on one day and eating on the next day during the vratha period.
Apart from the above some of the other austerities include, eating food without salt, sleeping on the floor avoiding cot and bed, Lakshavarti (preparing one lakh cotton wicks and lighting lamps with it), avoiding cutting of nails and hair etc…
One can also take up any other austerity that pleases Lord Sri Maha Vishnu. In this regard one can consider writing of Sri Rama Nama during the Vratha period the simplest austerity with great benefits. While writing Rama Nama one should also recite the same silently.
Charities during Adhika Masam
Lot of significance is given and is considered highly meritorious to give charity during Adhika Masam. Adhika Masam – Anantha Phalam. Charity should always be accompanied with proper Dakshina according to ones capacity. Some of the charities prescribed to be given during Adhika Masam are as follows;
Apoopa Dana: Apoopa means a sweet dish made with Rice flour, jaggery and Ghee. Such sweet dish 33 in number should be given as charity to a Brahmin along with a Brass plate. According to ones capacity this can be given on every day or during specified days or at least on one of the specified days during the vratha period. This type of charity is considered to be highly meritorious and bestows significant results.
Phala Dana: Seasonal fruits or Banana 33 in number can be given as charity as said above.
Thaamboola Dana: Betel leaves + Areca Nut + either a fruit or a Coconut + Dakshina should be given to Brahmin couple (33 in number) as said above.
Other charities prescribed during Adhika Masam are Anna Dana, Deepa Dana, Baagina Dana, Pusthaka Dana (Sacred scripts like Bhagavatha), Sayya Dana (Bed Sheet + Blanket + Pillow) along with Lakshmi Narayana Prathima, Godana (donating a Cow), Thila Dana along with a Brass vessel, Vasthra Dana (Clothes), etc…
Apart from the above one can also give any other charity that suits to the season. For example Vaisakha Masa being a summer month one can donate Water, Umbrella and Chappals etc… according to ones capacity. Whatever you do it should be done with all sincerity, devotion and without expecting any results.
Specific days for giving charity are Dwadasi (both Sukla & Krishna Paksha), Pournami (full Moon day), Amavasya (New Moon day), Astami, Navami and Chaturdasi days during the dark fortnight (Krishna Paksha), Vyatheepatha, and Vaidruthi days.
Pithru Karma during Adhika Masa
Nitya Karma, Amavasya, Yugaadi, Manvaadi related Pithru karmas should be performed both in Adhika Masa as well as in Nija Masa.
If annual ceremony of the deceased known as Prathisaamvatsareeka Sraaddha falls during the month when Adhika Masam occurs it should be performed in Adhika Masam provided the concerned Pithru had expired during Adhika Masam. Otherwise it should be performed only during Nija Masam. Also means to say that, in case the deceased had expired in Nija Masam in normal course the shraaddha should be performed during Nija Masam and not in the Adhika Masam.
In case Adhika Masam coincides with Maasika (monthly) cermonies during the first year of Pithru’s death, the concerned Maasika shraaddha should be performed twice both in Adhika masam as well as in Nija masam.
In case if the 12th month ceremony coincides with Adhika Masam then that Maasika ceremony should be performed twice both in Adhika Masa as well as in Nija Masa and the first annual ceremony (Prathamaabdeeka) should be performed in the 14th month.
In case Adhika Masam coincides with Dasa Dina Karma all the related ceremonies including Sapindeekarana should be performed only during Adhika Masam.
In case the first annual ceremony happens to fall during Adhika Masam it should be performed during Adhika Masam only even though they had expired during Nija Masam.
Adhika Masam – Prohibited Activities
Adhika Masam is also referred to as Mala Masam (inauspicious month). Though Adhika Masam is considered as very auspicious and sacred for religious and spiritual pursuits it is considered as inauspicious for performing certain other rituals. Some of the activities to be avoided during Adhika Masam are Upanayana samskara, Vivaha, Gruha Pravesa, Shasti Poorthi and Devatha Prathista etc… However, rituals like Garbhadaana, Pumsavana, Seemantha, Naamakarana, Annapraasana etc…can be performed during Adhika Masam.
Brahmotsavam at Tirumala:
We are aware that every year the annual Brahmotsavam of Lord Sri Venkateswara Swamy takes place at Tirumala during Kanya Masam that coincides with Navarathri festival during the Lunar month Aaswayuja Masam. When Adhika Masam occurs in a year then, Brahmotsavam at Tirumala will be held twice, the first one being the annual Brahmotsavam and the second one being the Navarathri Brahmotsavam.
Concept of Adhika Masam
Om! Gam! Ganapathaye! Namaha!
Om! Sri Raghavendraya Namaha!
Om! Namo! Bhagavathe! Vasudevaya!
Om! Ham! Hanumathe! Sri Rama Doothaya Namaha!
CONCEPT OF ADHIKA MASAM
With the transit of Sun into Aries (Mesha Sankramana) on 14th of April 2010 it is going to be a special period known as Adhika Masam in Hindu Lunar Calendar for a period of 30 days starting from 15.04.2010 to 14.05.2010. Incidentally it is coinciding with Vaisakha Masam of Hindu Lunar Calendar and hence it is referred to as Adhika Vaisakha Masam. Generally we keep hearing the word Adhika Masam once in every two/three years. Last time an Adhika Masam occurred was in the year 2007 when it was Adhika Jyesta Masam. In our Lunar calendar we have only 12 months starting from Chaithra Masam and ending with Phalguna Masam, in Solar calendar starting from Mesha Masam to Meena Masam, and January to December in case of an official calendar. When such is the case, what is this Adhika Masam, why is it, what is its significance, when does it occur, let us try to understand its concept.
What is Adhika Masa?
Literally Adhika means additional, extra and Masa means a month. Adhika Masa means an extra month. We would have observed that in Western Calendar there is a concept called Leap Year which occurs once in every four years when we find an extra day is added to the month of February and the calendar year will have 366 days instead of regular 365 days. Something similar to that, we find in Hindu Almanac where, a time compensation of one month is made to adjust the time movement and to make necessary corrections to the calendars we follow. This is something in vogue and followed in Hindu religion since time immemorial initiated by our ancient seers with their vision and forethought.
Generally we find only one new moon (Amavasya) and one full moon (Pournami) in a Luni - Solar month. If in any solar month two new moons occur, which normally does not, then both the Lunar months will have to be reckoned. When there are two new moons one at the commencement and other at the end of a solar month then two lunar months would be originating in the same solar month. Then both the Lunar months will have to bear the same name as of the solar month. Then the Lunar month that begins from the first new moon is deemed as an extra month. This is called Adhika Masa or Malamasa. The Lunar month beginning from the second New Moon is called as the real or pure and is referred to as Nija Masa or Suddha Masa with both the months bearing the same name. In short an Adhika Masa is a Lunar month during which there is no Surya Sankramana or solar transit. Therefore, when Adhika Masa occurs, Sun’s stay in a particular sign or raasi will be longer than the duration of that Lunar month.
Sun and Moon are called Luminaries which are visible in our day to day life. Their phases viz… Full Moon (Pournami) and New Moon (Amavasya) helped our ancient seers to establish a suitable time division of Lunar Month on which our religious calendar (Almanac) is based. Lunar month commonly observed in our Lunar Calendar is known as Amaanta starting from the end moment of New Moon (Amavasya) to the end moment of the next New Moon. A Lunar month is a period starting from Sukla Prathama (Paadyami) and ending with Krishna (Bahula) Amavasya. Similarly another noticeable feature was the occurrence and recurrence of seasons known as Ruthus. These phenomena made our seers to notice the obvious movement of the Luminaries on a clear cut path known as zodiac that is divided into twelve signs or Raasis. Movement of Sun from one sign to the other in the zodiac is reckoned as Sankranthi or Sankramana. The period between two Sankrantis (transit of Sun from one sign or raasi to the other) is taken as Soura or a Solar month. One complete cycle of Sun around the zodiac starting from Aries and ending with Pisces is known as a Solar year. Since Vedic times our ancient seers are perhaps the pioneers to combine successfully the solar calendar into the lunar one and take it as a Luni – solar calendar so that it can be used for both religious/spiritual and social purposes.
Technicalities of Adhika Masa
It was found by our ancient seers that a Lunar month will have duration of 29 days 12 hours and 44 minutes that add up to 354 days and 9 hours in a year, falling short of the solar year of 365 days by about 11 days (approx). Accumulation of this difference of more than 30 days in a span of three years results in sliding of a Lunar month in relation to solar calendar. Such progressive recession of Lunar months leads to disparity in the celebration of festivals and the seasons they occur which are dependent on Solar Calendar.
Therefore in order to synchronize the Lunar months with Luni-Solar calendar and to keep in pace with the seasons our ancient seers have formulated a concept or technique of restraining Lunar months and devised an intercalary month for the Lunar Calendar. Thus, as and when there is an accumulation of recession by about 30 days, a Lunar month is added to the year. This extra month known as Adhika Masam occurs at regular intervals of 32 or 33 solar months to maintain the balance between Solar and Lunar Calendars. Thus it can be seen that an intercalary month (Adhika Masa) occurs once in two/three years in the normal course.
Kshaya Masa
In the process of synchronization between Lunar and Solar calendars there is also a possibility of adding more months over a longer period of time. Under this concept it is said that for 1920 solar months, 60 Adhika Masas will be added when 59 would be adequate. Hence, in order to bring in further refinement and to suppress this excess in Adhika masas our ancient seers have also devised a concept wherein one month is reduced or dropped in the Lunar Calendar by ignoring the count of Lunar month at appropriate intervals. This concept of reduction or dropping of a Lunar month is known as Kshaya Masam where, in such an eventuality there will be no new Moon (Amavasya) in a particular solar month. Sun’s stay in a particular raasi or sign will be less than the duration of a Lunar month and it results in two Sankramanas or Solar transits taking place in a particular lunar month. It is said that Kshaya Masa occurs generally once in 141 years and again after 19 years. It doesn’t occur at short intervals of time. Generally Kshaya Masa occurs in one of the Lunar months of Kartika, Margasira and Pushya Masa. In the year when Kshaya Masa occurs there will be two Adhika Masas, one before and the other after the Kshaya Masam.
In simple terms an Adhika Masa occurs when there are two New Moons in a Solar Month and there will be no Sun’s transit or Sankramana in that Lunar month. In such a situation we find Sun transit or Sankramana happening just before and just after the Adhika Masa. In other words a Lunar month with no Sun transit or Sankramana is referred to as Adhika Masa or Mala Masa. Generally, Adhika Masa occurs in the period from Chaithra to Aaswayuja the first seven months of the Hindu Lunar Calendar.
Sri Krishnaarpanamasthu
Om! Gam! Ganapathaye! Namaha!
Om! Sri Raghavendraya Namaha!
Om! Namo! Bhagavathe! Vasudevaya!
Om! Ham! Hanumathe! Sri Rama Doothaya Namaha!
Significance of Adhika Masam
Having understood the concept and technicalities of Adhika Masa let us try to understand what Adhika Masa signifies in a religious and spiritual way. Lot of solemnity is attached to the Adhika Masa in Hindu religion and spirituality. Adhika is a Sanskrit word, that also means the best, the greatest, powerful, and extraordinary. It is measured more glorious than all other months in terms of its merits. Lord Sri Maha Vishnu is considered as the presiding deity of Adhika Masam in the name Purushottama. Hence, Adhika Masa is also referred to as Purushottama Masa. Purushottama is one of the thousands of names of Lord Sri ManNarayana. It means the best among the beings in the Universe. Lord Sri Rama is called as Purana Purushottama. Adhika Masa is the most sacred month dedicated to the most sacred person Lord Sri Maha Vishnu.
Austerities during Adhika Masa
Adhika Masa is considered as the most auspicious month to perform certain austerities for spiritual advancement. Some of the austerities prescribed to be observed during Adhika Masa Vratha are,
Parayana: Reading of sacred scripts especially Bhagavatha during Adhika Masam is given high significance and considered as highly meritorious. Apart from this one can also read other scripts like Bhagavat Geeta, Sri Vishnu Sahasra Nama Sthothram etc…during Adhika Masam.
Naktha Bhojana: Eating one time meals at night with complete fasting during day time and avoiding eating of Urad/Urad dal and preparations made out of it during this period.
Eka Bhuktha: It is opposite of the above, eating only once during day time and not taking any food till next day.
Uposhana: Completely avoiding meals and taking only milk and fruits during the vratha period.
Mouna Vratha: Observing total silence and not talking to any one for a specific period of time every day during the vratha period.
Akhanda Deepa: Lighting a lamp (Akhanda Deepa) in Pooja Room and allowing it to glow continuously through out the vratha period (day and night). Only Ghee or Thil Oil should be used for lighting of Deepa.
Dharana–Parana: Fasting on one day and eating on the next day during the vratha period.
Apart from the above some of the other austerities include, eating food without salt, sleeping on the floor avoiding cot and bed, Lakshavarti (preparing one lakh cotton wicks and lighting lamps with it), avoiding cutting of nails and hair etc…
One can also take up any other austerity that pleases Lord Sri Maha Vishnu. In this regard one can consider writing of Sri Rama Nama during the Vratha period the simplest austerity with great benefits. While writing Rama Nama one should also recite the same silently.
Charities during Adhika Masam
Lot of significance is given and is considered highly meritorious to give charity during Adhika Masam. Adhika Masam – Anantha Phalam. Charity should always be accompanied with proper Dakshina according to ones capacity. Some of the charities prescribed to be given during Adhika Masam are as follows;
Apoopa Dana: Apoopa means a sweet dish made with Rice flour, jaggery and Ghee. Such sweet dish 33 in number should be given as charity to a Brahmin along with a Brass plate. According to ones capacity this can be given on every day or during specified days or at least on one of the specified days during the vratha period. This type of charity is considered to be highly meritorious and bestows significant results.
Phala Dana: Seasonal fruits or Banana 33 in number can be given as charity as said above.
Thaamboola Dana: Betel leaves + Areca Nut + either a fruit or a Coconut + Dakshina should be given to Brahmin couple (33 in number) as said above.
Other charities prescribed during Adhika Masam are Anna Dana, Deepa Dana, Baagina Dana, Pusthaka Dana (Sacred scripts like Bhagavatha), Sayya Dana (Bed Sheet + Blanket + Pillow) along with Lakshmi Narayana Prathima, Godana (donating a Cow), Thila Dana along with a Brass vessel, Vasthra Dana (Clothes), etc…
Apart from the above one can also give any other charity that suits to the season. For example Vaisakha Masa being a summer month one can donate Water, Umbrella and Chappals etc… according to ones capacity. Whatever you do it should be done with all sincerity, devotion and without expecting any results.
Specific days for giving charity are Dwadasi (both Sukla & Krishna Paksha), Pournami (full Moon day), Amavasya (New Moon day), Astami, Navami and Chaturdasi days during the dark fortnight (Krishna Paksha), Vyatheepatha, and Vaidruthi days.
Pithru Karma during Adhika Masa
Nitya Karma, Amavasya, Yugaadi, Manvaadi related Pithru karmas should be performed both in Adhika Masa as well as in Nija Masa.
If annual ceremony of the deceased known as Prathisaamvatsareeka Sraaddha falls during the month when Adhika Masam occurs it should be performed in Adhika Masam provided the concerned Pithru had expired during Adhika Masam. Otherwise it should be performed only during Nija Masam. Also means to say that, in case the deceased had expired in Nija Masam in normal course the shraaddha should be performed during Nija Masam and not in the Adhika Masam.
In case Adhika Masam coincides with Maasika (monthly) cermonies during the first year of Pithru’s death, the concerned Maasika shraaddha should be performed twice both in Adhika masam as well as in Nija masam.
In case if the 12th month ceremony coincides with Adhika Masam then that Maasika ceremony should be performed twice both in Adhika Masa as well as in Nija Masa and the first annual ceremony (Prathamaabdeeka) should be performed in the 14th month.
In case Adhika Masam coincides with Dasa Dina Karma all the related ceremonies including Sapindeekarana should be performed only during Adhika Masam.
In case the first annual ceremony happens to fall during Adhika Masam it should be performed during Adhika Masam only even though they had expired during Nija Masam.
Adhika Masam – Prohibited Activities
Adhika Masam is also referred to as Mala Masam (inauspicious month). Though Adhika Masam is considered as very auspicious and sacred for religious and spiritual pursuits it is considered as inauspicious for performing certain other rituals. Some of the activities to be avoided during Adhika Masam are Upanayana samskara, Vivaha, Gruha Pravesa, Shasti Poorthi and Devatha Prathista etc… However, rituals like Garbhadaana, Pumsavana, Seemantha, Naamakarana, Annapraasana etc…can be performed during Adhika Masam.
Brahmotsavam at Tirumala:
We are aware that every year the annual Brahmotsavam of Lord Sri Venkateswara Swamy takes place at Tirumala during Kanya Masam that coincides with Navarathri festival during the Lunar month Aaswayuja Masam. When Adhika Masam occurs in a year then, Brahmotsavam at Tirumala will be held twice, the first one being the annual Brahmotsavam and the second one being the Navarathri Brahmotsavam.
Concept of Adhika Masam
Om! Gam! Ganapathaye! Namaha!
Om! Sri Raghavendraya Namaha!
Om! Namo! Bhagavathe! Vasudevaya!
Om! Ham! Hanumathe! Sri Rama Doothaya Namaha!
CONCEPT OF ADHIKA MASAM
With the transit of Sun into Aries (Mesha Sankramana) on 14th of April 2010 it is going to be a special period known as Adhika Masam in Hindu Lunar Calendar for a period of 30 days starting from 15.04.2010 to 14.05.2010. Incidentally it is coinciding with Vaisakha Masam of Hindu Lunar Calendar and hence it is referred to as Adhika Vaisakha Masam. Generally we keep hearing the word Adhika Masam once in every two/three years. Last time an Adhika Masam occurred was in the year 2007 when it was Adhika Jyesta Masam. In our Lunar calendar we have only 12 months starting from Chaithra Masam and ending with Phalguna Masam, in Solar calendar starting from Mesha Masam to Meena Masam, and January to December in case of an official calendar. When such is the case, what is this Adhika Masam, why is it, what is its significance, when does it occur, let us try to understand its concept.
What is Adhika Masa?
Literally Adhika means additional, extra and Masa means a month. Adhika Masa means an extra month. We would have observed that in Western Calendar there is a concept called Leap Year which occurs once in every four years when we find an extra day is added to the month of February and the calendar year will have 366 days instead of regular 365 days. Something similar to that, we find in Hindu Almanac where, a time compensation of one month is made to adjust the time movement and to make necessary corrections to the calendars we follow. This is something in vogue and followed in Hindu religion since time immemorial initiated by our ancient seers with their vision and forethought.
Generally we find only one new moon (Amavasya) and one full moon (Pournami) in a Luni - Solar month. If in any solar month two new moons occur, which normally does not, then both the Lunar months will have to be reckoned. When there are two new moons one at the commencement and other at the end of a solar month then two lunar months would be originating in the same solar month. Then both the Lunar months will have to bear the same name as of the solar month. Then the Lunar month that begins from the first new moon is deemed as an extra month. This is called Adhika Masa or Malamasa. The Lunar month beginning from the second New Moon is called as the real or pure and is referred to as Nija Masa or Suddha Masa with both the months bearing the same name. In short an Adhika Masa is a Lunar month during which there is no Surya Sankramana or solar transit. Therefore, when Adhika Masa occurs, Sun’s stay in a particular sign or raasi will be longer than the duration of that Lunar month.
Sun and Moon are called Luminaries which are visible in our day to day life. Their phases viz… Full Moon (Pournami) and New Moon (Amavasya) helped our ancient seers to establish a suitable time division of Lunar Month on which our religious calendar (Almanac) is based. Lunar month commonly observed in our Lunar Calendar is known as Amaanta starting from the end moment of New Moon (Amavasya) to the end moment of the next New Moon. A Lunar month is a period starting from Sukla Prathama (Paadyami) and ending with Krishna (Bahula) Amavasya. Similarly another noticeable feature was the occurrence and recurrence of seasons known as Ruthus. These phenomena made our seers to notice the obvious movement of the Luminaries on a clear cut path known as zodiac that is divided into twelve signs or Raasis. Movement of Sun from one sign to the other in the zodiac is reckoned as Sankranthi or Sankramana. The period between two Sankrantis (transit of Sun from one sign or raasi to the other) is taken as Soura or a Solar month. One complete cycle of Sun around the zodiac starting from Aries and ending with Pisces is known as a Solar year. Since Vedic times our ancient seers are perhaps the pioneers to combine successfully the solar calendar into the lunar one and take it as a Luni – solar calendar so that it can be used for both religious/spiritual and social purposes.
Technicalities of Adhika Masa
It was found by our ancient seers that a Lunar month will have duration of 29 days 12 hours and 44 minutes that add up to 354 days and 9 hours in a year, falling short of the solar year of 365 days by about 11 days (approx). Accumulation of this difference of more than 30 days in a span of three years results in sliding of a Lunar month in relation to solar calendar. Such progressive recession of Lunar months leads to disparity in the celebration of festivals and the seasons they occur which are dependent on Solar Calendar.
Therefore in order to synchronize the Lunar months with Luni-Solar calendar and to keep in pace with the seasons our ancient seers have formulated a concept or technique of restraining Lunar months and devised an intercalary month for the Lunar Calendar. Thus, as and when there is an accumulation of recession by about 30 days, a Lunar month is added to the year. This extra month known as Adhika Masam occurs at regular intervals of 32 or 33 solar months to maintain the balance between Solar and Lunar Calendars. Thus it can be seen that an intercalary month (Adhika Masa) occurs once in two/three years in the normal course.
Kshaya Masa
In the process of synchronization between Lunar and Solar calendars there is also a possibility of adding more months over a longer period of time. Under this concept it is said that for 1920 solar months, 60 Adhika Masas will be added when 59 would be adequate. Hence, in order to bring in further refinement and to suppress this excess in Adhika masas our ancient seers have also devised a concept wherein one month is reduced or dropped in the Lunar Calendar by ignoring the count of Lunar month at appropriate intervals. This concept of reduction or dropping of a Lunar month is known as Kshaya Masam where, in such an eventuality there will be no new Moon (Amavasya) in a particular solar month. Sun’s stay in a particular raasi or sign will be less than the duration of a Lunar month and it results in two Sankramanas or Solar transits taking place in a particular lunar month. It is said that Kshaya Masa occurs generally once in 141 years and again after 19 years. It doesn’t occur at short intervals of time. Generally Kshaya Masa occurs in one of the Lunar months of Kartika, Margasira and Pushya Masa. In the year when Kshaya Masa occurs there will be two Adhika Masas, one before and the other after the Kshaya Masam.
In simple terms an Adhika Masa occurs when there are two New Moons in a Solar Month and there will be no Sun’s transit or Sankramana in that Lunar month. In such a situation we find Sun transit or Sankramana happening just before and just after the Adhika Masa. In other words a Lunar month with no Sun transit or Sankramana is referred to as Adhika Masa or Mala Masa. Generally, Adhika Masa occurs in the period from Chaithra to Aaswayuja the first seven months of the Hindu Lunar Calendar.
Sri Krishnaarpanamasthu
AACHAMANA VIDHI
AACHAMANA VIDHI - ITS SIGNIFICANCE
Om! Gam! Ganapathaye! Namaha!
Om! Sri Raghavendraya Namaha!
Om! Namo! Bhagavathe! Vasudevaya!
Om! Ham! Hanumathe Sri Rama Doothaya Namaha!
AACHAMANA VIDHI - ITS SIGNIFICANCE
In our Hindu sampradaya, commencing any Nitya Nymittika Karma with a ritual called Aachamanam followed by a Sankalpa has gained lot of significance and sanctity. An Aachamanam is the simplest of Vaidika karmas, yet none the less in importance than an Aswamedha Yagyam. Its importance can be well realised when we note that it forms the prelude to all the rituals. No Vaidika karma can be begun without an Aachamanam.
What is Aachamanam?
The process of reciting the names of supreme God (Maha Vishnu) while performing jalapanam (sipping drops of water) as per the Vedic scripts is called Aachamanam (aachamana). It is a purification ritual wherein one sips water three times from the Brahma-Grantha (base of the right thumb) while reciting different mantras. This is done three times to make ourselves free from three shortcomings, Kaayik (physical), Manasik (mental), and Vaachik (spiritual).
We would have observed that the priest in a temple offers theertha (sacred water) three times. Number three denotes the trinal lords (Brahma, Vishnu and Maheswara) who also represent the Rajasa, Satwa, and Tamasa Gunas. These gunas are present in human beings. It is an act of purifying our inner body (soul) by sipping water while praying the supreme Lord, the Primordial Person Sri Maha Vishnu, the karaka for existence.
Aachamana means literally to sip. As a ritual of purification it means to sip water three times from the right hand while saying mantra, and then to touch various sense organs and parts of the body while reciting mantras. This form of purification has been practiced since time immemorial. The physical benefit of this exercise is that by sipping water thrice the throat is cleared from Vata, Pitta and Kapha doshas and one is then able to chant the manthra or recite divine names clearly.
How is it performed?
The simplest version of performing an aachamanam is, a spoonful of water is poured into the cupped palm of the right hand and then,
One recites, "Kesavaya Swaaha" and sips it noiselessly, Palm tipped back slightly, from the base of the thumb in the name of Kesava. The same act is performed for a second time, with the reciting of "Narayanaya Swaaha" in the name of Narayana. The act is performed a third time with the reciting of "Madhavaya Swaaha" in the name of Madhava.
Above act is followed by reciting the other 21 names of Lord Sri Maha Vishnu by touching various sensory organs and other parts of the body.
Govindaya Namaha
Vishnave Namaha
(Both the hands are washed)
Madhusudhanaya Namaha
Thrivikramaya Namaha
(Both the upper and lower lips are touched with the right hand fingers)
Vamanaya Namaha
Sridharaya Namaha
(Left and right cheeks are touched)
Hrusheekesaya Namaha (Hands are touched)
Padmanabhaya Namaha (Sprinkle water on the feet)
Damodaraya Namaha (Centre of the head is touched with middle finger)
Sankarshanaya Namaha (Edge of the nose is touched with the fist)
Vasudevaya Namaha
Pradhyumnaya Namaha
(Left and right nostrils are touched)
Aniruddhaya Namaha
Purushothamaya Namaha
(Right and left eyes are touched)
Adhokshajaya Namaha
Narasimhaya Namaha
(Right and left ears are touched)
Achyutaya Namaha (Navel portion is touched)
Janardhanaya Namaha (Chest is touched)
Upendraya Namaha (Head is touched)
Hariye Namaha
Sri Krishnaya Namaha (Right and left shoulders are touched)
Types of Aachamanam:
Aachamana may be of different types, arising from different scriptures (e.g. Vaidika, Srauta, Smarta, Pauranic, Tantric) according to the ceremony and the line of teaching one is following. There can be differences in the rules followed. The difference in these achamana lies mainly in the mantras recited. Reciting of manthras during Aachamana differs from place to place.
In some places they recite Achyutaya Namaha, Ananthaya Namaha, and Govindaya Namaha in the beginning while sipping water three times and thereafter 24 Kesava Nama are recited by touching the body parts with fingers. Generally family tradition is followed. Whatever may be the type of aachamanam followed, its very objective is one and the same that is purification of body and the mind. It is said that Aachamanam should be performed twice at the beginning of Sandhyavandana Kriya and once/twice at the end.
Basically in practice there are two types of Aachamana which are in vogue. They are Srouthachamanam and Pouranikachamanam (also called as Smarthachamanam). The one which is performed with Gayathri is called Srouthachamanam and the one which is performed with Kesavadi Namas is called as Pouranikachamanam. But majority follow the Pouranikachamanam system. However, it is said that while performing Sandhyavandana Kriya it should be performed with Pouranikachamanam and while performing Brahma Yagyam it should be performed with Srouthachamanam.
Place & Posture: The place should be clean, free from any impure items. One should sit on an asana facing East or North, in padma or swastika asana. Knees and feet should not be protruding. One should not be standing but always in the Kukkutasanam or a hen-like posture, sitting down with the soles of the feet firmly planted on the ground, the hands between the knees.
Hand configuration: The right hand should be held so that the forefinger, middle finger and ring finger are together and slightly bent upwards, while the little finger and the thumb are separated from the other three fingers.
Water: The water used for sipping should be pure, cool (should not be hot), without foam or stagnation bubbles, without foul odor or bad taste, untouched by fingernails or hair, or any impure items. Water, of quantity to cover a grain of urad dhal (Black gram), should be poured from the left hand by spoon (Uddharani) into the right palm. One should say the appropriate mantra and sip the water from the Brahma Tirtha of the right hand without making any noise.
It is said that a Brahmana should always do Aachamana using Brahma Theertha. He can also do it using Rishi theertha and Deva theertha but he should never do it using Pithru theertha. This classification is based on where we hold the water in the right hand. If we hold it just below the thumb it is Brahma Theertha. If it is held just below the little finger it is Rishi Theertha and at the edge of four fingers, then it is Deva theertha. If it is held between the thumb and the first finger, it is called Pithru Theertha.
When to perform Aachamanam?
Though an Aachamanam generally precedes all karmas, there are specific occasions when it is called for. They are as follows:
As a preliminary to all nitya and naimittika karmas (daily and occasional rituals) like Sandhyavandanam, Brahmayagyam, Vedadhyayanam, Pitrutarpanam Mantra japam etc.
Immediately after waking up in the morning
After urination and other forms of excretion
After brushing one’s teeth
Before and after a bath
After wearing clothes
Before and after a meal
Speaking with or touching unsuitable persons, after telling a lie
Before and after giving or accepting alms or donation
After sneezing, shedding tears or blood
Upon physical contact with women
Before and after crossing a river
When not to perform Aachamanam?
Aachamanam is not to be done in a standing position (exception: one may perform aachamana while standing if one is in water which is above the knees but below the navel)
Aachamanam is not to be done facing the west or the south, but always facing the east or the north.
Aachamanam should not be done with impure or falling water, as from a tap or rain, but usually with water from a river or tank, or from a vessel held in the left hand. When doing this in a river or tank, the left hand should be touching the water.
It should not be performed casually, while speaking to others, wearing a shirt or footwear, with a covered head, with laughter etc., but with devotion, and with the consciousness that one is uttering the holy names of the Almighty, which purify and protect.
Aachamanam should not be done while wearing a Pavithram. While performing an aachamanam, the pavithram should be kept in the gap between the right ear lobe and the head. This is perhaps meant to avoid the sharp ends of the pavithram hurting the eyes.
When Aachamanam is forbidden?
Aachamanam is not to be done immediately after taking prasadam or sipping theertha as these are holy and pure and the symbolic act of purifying oneself through aachamanam insults their holiness.
Exemption: There is one more type of Aachamanam in vogue. It often happens that though we need to purify ourselves through Aachamanam, no water is available at the time and place. In such situations, the scripts prescribes an easy method of purification, that of touching the tip of the nose and then the right ear, uttering the Pranava mantra. It is based on the Scriptural texts, which says that Agni resides in the Brahmana’s nose tip and holy rivers like the Ganga in his right ear. Hence touching these two purifies a person immediately. We would have observed our elders reciting names of God (Krishna, Govinda etc.) whenever they sneeze or yawn. Perhaps this is with respect to the above principle. It is to be noted that this short cut is to be adopted only when performing the regular Aachamanam is not possible.
Significance of Aachamanam:
Water is profusely glorified in the Vedas and is used in Vedic rituals for sipping, touching to parts of the body, sprinkling over the body, and for bathing the body. Taking pure, cool water internally is purifying and invigorating, both physically and mentally; and, when this is accompanied by utterance of the names of Vishnu, one becomes filled with spiritual qualities. Aachamana is a standard form of purification, prerequisite for meditation, puja, homa and other sacred activities.
A Brahmana becomes purified in performing Aachamana if the water penetrates to the heart (i.e. by swallowing the water completely). A Kshatriya becomes purified in performing aachamana if the water reaches his throat. A Vaishya becomes purified if the water reaches his palate (inside his mouth). A Shudra or Woman becomes purified if the water touches his or her lips.
During Aachamanam one touches various parts of the body because in different organs of the body are located various energies and their deities. It is said that as per sage Veda Vyasa, all the deities are propitiated by the intake of water with the Achyuta, Ananta and Govinda Nama. Wiping the lips pleases Ganga and Yamuna, while touching the eyes pleases Surya and Chandra. Similarly, the Aswini Devathas are propitiated by touching of the nose, Agni and Vayu by the ears. With the Padmanabha mantra all the thirty-three crore Deities are pleased and the Paramatma by touching the head.
When the mantra is chanted lot of heat is produced in the body due to which the throat and the mouth can become dry. Aachamanam done three times aims at remedying this dryness. One need not drink mouthful of water in Aachamanam. One only needs to sip as much as is required to make the mouth and throat wet and reach the heart.
It is said that any ritual performed without aachamanam and Sankalpa do not yield any results and is useless. All karmas done without Aachamanam are doomed to fail and would be futile. Anachamyakritham yachha yachha sankalpa varjitham, rakshasam thatbhaveth. It is said as per Bhagavatha that Lord Sri Krishna had observed these rituals very strictly in his daily routine and shown to the world the significance of Aachamanam and Sankalpa.
Significance of Aachamana & 24 Kesava Namas
Among the Vishnu Sahasra Namas these 24 names are very important. We recite 24 names of Lord Maha Vishnu during Aachamanam the first three while sipping water and remaining 21 while touching the body parts. They are Kesava, Narayana, Madhava, Govinda, Vishnu, Madhusudhana, Trivikrama, Vamana, Sridhara, Hrusheekesa, Padmanabha, Damodara, Sankarushana, Vasudeva, Pradhyumna, Anirudhha, Purushothama, Adhokshaja, Naarasimha, Achyuta, Janardhana, Upendra, Hari, and Sri Krishna
It is said that Manu Smruthi compares these 24 names of supreme God with 24 tatvas (elements) of creation with which the universe is formed. For example KesavaNama represents Avyaktha tatva, NarayanaNama represents Mahatatva, MadhavaNama represents Ahankara tatva, and Govindanama represents Manotatvam. Remaining twenty names represents Pancha Gnanendriyas (eyes, ears, nose, tongue, and skin), Pancha karmendriyas, (hands, legs, speech, and two excretory organs), Pancha Pranas (prana, apana, vyana, udana, and samana) and Pancha Bhoothas (sky, water, fire, air, and earth). It is said that the first three names Kesava, Narayana, Madhava are tapatraya nivarakas. It is also said that these 24 names also represents 24 letters of Gayathri Manthra called Beejaksharas that have influence on the human body.
For performing any Kriya one should have Anthhakarana Suddhi (Inner purity) that is possible only by praying the God by reciting the divine names (manthras) and the process of Aachamanam is only meant for that purpose. By reciting 21 names a person is getting purified bodily and by reciting three names he is getting purified internally.
Reciting these names of Supreme God is the link for devotion as it cleanses the inner body of the human being that helps in attaining quick results. The name of God is so powerful that it has the capacity to vanquish any sins and desires. Whether it is done knowingly or unknowingly (without understanding its meaning and significance) reciting the divine name will never go a waste. The best example of this is the story of Ajaamila as given in Ajaamilopakhyanam in Sri Mad Bhagavatham where Ajaamila chants unknowingly the name of Lord Narayana at the time of his death and gets rid of his sins. The one that is done by knowing its meaning and significance will not only eliminate the sins but also helps in gaining divine knowledge that leads to ultimate salvation.
Sri Krishnaarpanamasthu
Om! Gam! Ganapathaye! Namaha!
Om! Sri Raghavendraya Namaha!
Om! Namo! Bhagavathe! Vasudevaya!
Om! Ham! Hanumathe Sri Rama Doothaya Namaha!
AACHAMANA VIDHI - ITS SIGNIFICANCE
In our Hindu sampradaya, commencing any Nitya Nymittika Karma with a ritual called Aachamanam followed by a Sankalpa has gained lot of significance and sanctity. An Aachamanam is the simplest of Vaidika karmas, yet none the less in importance than an Aswamedha Yagyam. Its importance can be well realised when we note that it forms the prelude to all the rituals. No Vaidika karma can be begun without an Aachamanam.
What is Aachamanam?
The process of reciting the names of supreme God (Maha Vishnu) while performing jalapanam (sipping drops of water) as per the Vedic scripts is called Aachamanam (aachamana). It is a purification ritual wherein one sips water three times from the Brahma-Grantha (base of the right thumb) while reciting different mantras. This is done three times to make ourselves free from three shortcomings, Kaayik (physical), Manasik (mental), and Vaachik (spiritual).
We would have observed that the priest in a temple offers theertha (sacred water) three times. Number three denotes the trinal lords (Brahma, Vishnu and Maheswara) who also represent the Rajasa, Satwa, and Tamasa Gunas. These gunas are present in human beings. It is an act of purifying our inner body (soul) by sipping water while praying the supreme Lord, the Primordial Person Sri Maha Vishnu, the karaka for existence.
Aachamana means literally to sip. As a ritual of purification it means to sip water three times from the right hand while saying mantra, and then to touch various sense organs and parts of the body while reciting mantras. This form of purification has been practiced since time immemorial. The physical benefit of this exercise is that by sipping water thrice the throat is cleared from Vata, Pitta and Kapha doshas and one is then able to chant the manthra or recite divine names clearly.
How is it performed?
The simplest version of performing an aachamanam is, a spoonful of water is poured into the cupped palm of the right hand and then,
One recites, "Kesavaya Swaaha" and sips it noiselessly, Palm tipped back slightly, from the base of the thumb in the name of Kesava. The same act is performed for a second time, with the reciting of "Narayanaya Swaaha" in the name of Narayana. The act is performed a third time with the reciting of "Madhavaya Swaaha" in the name of Madhava.
Above act is followed by reciting the other 21 names of Lord Sri Maha Vishnu by touching various sensory organs and other parts of the body.
Govindaya Namaha
Vishnave Namaha
(Both the hands are washed)
Madhusudhanaya Namaha
Thrivikramaya Namaha
(Both the upper and lower lips are touched with the right hand fingers)
Vamanaya Namaha
Sridharaya Namaha
(Left and right cheeks are touched)
Hrusheekesaya Namaha (Hands are touched)
Padmanabhaya Namaha (Sprinkle water on the feet)
Damodaraya Namaha (Centre of the head is touched with middle finger)
Sankarshanaya Namaha (Edge of the nose is touched with the fist)
Vasudevaya Namaha
Pradhyumnaya Namaha
(Left and right nostrils are touched)
Aniruddhaya Namaha
Purushothamaya Namaha
(Right and left eyes are touched)
Adhokshajaya Namaha
Narasimhaya Namaha
(Right and left ears are touched)
Achyutaya Namaha (Navel portion is touched)
Janardhanaya Namaha (Chest is touched)
Upendraya Namaha (Head is touched)
Hariye Namaha
Sri Krishnaya Namaha (Right and left shoulders are touched)
Types of Aachamanam:
Aachamana may be of different types, arising from different scriptures (e.g. Vaidika, Srauta, Smarta, Pauranic, Tantric) according to the ceremony and the line of teaching one is following. There can be differences in the rules followed. The difference in these achamana lies mainly in the mantras recited. Reciting of manthras during Aachamana differs from place to place.
In some places they recite Achyutaya Namaha, Ananthaya Namaha, and Govindaya Namaha in the beginning while sipping water three times and thereafter 24 Kesava Nama are recited by touching the body parts with fingers. Generally family tradition is followed. Whatever may be the type of aachamanam followed, its very objective is one and the same that is purification of body and the mind. It is said that Aachamanam should be performed twice at the beginning of Sandhyavandana Kriya and once/twice at the end.
Basically in practice there are two types of Aachamana which are in vogue. They are Srouthachamanam and Pouranikachamanam (also called as Smarthachamanam). The one which is performed with Gayathri is called Srouthachamanam and the one which is performed with Kesavadi Namas is called as Pouranikachamanam. But majority follow the Pouranikachamanam system. However, it is said that while performing Sandhyavandana Kriya it should be performed with Pouranikachamanam and while performing Brahma Yagyam it should be performed with Srouthachamanam.
Place & Posture: The place should be clean, free from any impure items. One should sit on an asana facing East or North, in padma or swastika asana. Knees and feet should not be protruding. One should not be standing but always in the Kukkutasanam or a hen-like posture, sitting down with the soles of the feet firmly planted on the ground, the hands between the knees.
Hand configuration: The right hand should be held so that the forefinger, middle finger and ring finger are together and slightly bent upwards, while the little finger and the thumb are separated from the other three fingers.
Water: The water used for sipping should be pure, cool (should not be hot), without foam or stagnation bubbles, without foul odor or bad taste, untouched by fingernails or hair, or any impure items. Water, of quantity to cover a grain of urad dhal (Black gram), should be poured from the left hand by spoon (Uddharani) into the right palm. One should say the appropriate mantra and sip the water from the Brahma Tirtha of the right hand without making any noise.
It is said that a Brahmana should always do Aachamana using Brahma Theertha. He can also do it using Rishi theertha and Deva theertha but he should never do it using Pithru theertha. This classification is based on where we hold the water in the right hand. If we hold it just below the thumb it is Brahma Theertha. If it is held just below the little finger it is Rishi Theertha and at the edge of four fingers, then it is Deva theertha. If it is held between the thumb and the first finger, it is called Pithru Theertha.
When to perform Aachamanam?
Though an Aachamanam generally precedes all karmas, there are specific occasions when it is called for. They are as follows:
As a preliminary to all nitya and naimittika karmas (daily and occasional rituals) like Sandhyavandanam, Brahmayagyam, Vedadhyayanam, Pitrutarpanam Mantra japam etc.
Immediately after waking up in the morning
After urination and other forms of excretion
After brushing one’s teeth
Before and after a bath
After wearing clothes
Before and after a meal
Speaking with or touching unsuitable persons, after telling a lie
Before and after giving or accepting alms or donation
After sneezing, shedding tears or blood
Upon physical contact with women
Before and after crossing a river
When not to perform Aachamanam?
Aachamanam is not to be done in a standing position (exception: one may perform aachamana while standing if one is in water which is above the knees but below the navel)
Aachamanam is not to be done facing the west or the south, but always facing the east or the north.
Aachamanam should not be done with impure or falling water, as from a tap or rain, but usually with water from a river or tank, or from a vessel held in the left hand. When doing this in a river or tank, the left hand should be touching the water.
It should not be performed casually, while speaking to others, wearing a shirt or footwear, with a covered head, with laughter etc., but with devotion, and with the consciousness that one is uttering the holy names of the Almighty, which purify and protect.
Aachamanam should not be done while wearing a Pavithram. While performing an aachamanam, the pavithram should be kept in the gap between the right ear lobe and the head. This is perhaps meant to avoid the sharp ends of the pavithram hurting the eyes.
When Aachamanam is forbidden?
Aachamanam is not to be done immediately after taking prasadam or sipping theertha as these are holy and pure and the symbolic act of purifying oneself through aachamanam insults their holiness.
Exemption: There is one more type of Aachamanam in vogue. It often happens that though we need to purify ourselves through Aachamanam, no water is available at the time and place. In such situations, the scripts prescribes an easy method of purification, that of touching the tip of the nose and then the right ear, uttering the Pranava mantra. It is based on the Scriptural texts, which says that Agni resides in the Brahmana’s nose tip and holy rivers like the Ganga in his right ear. Hence touching these two purifies a person immediately. We would have observed our elders reciting names of God (Krishna, Govinda etc.) whenever they sneeze or yawn. Perhaps this is with respect to the above principle. It is to be noted that this short cut is to be adopted only when performing the regular Aachamanam is not possible.
Significance of Aachamanam:
Water is profusely glorified in the Vedas and is used in Vedic rituals for sipping, touching to parts of the body, sprinkling over the body, and for bathing the body. Taking pure, cool water internally is purifying and invigorating, both physically and mentally; and, when this is accompanied by utterance of the names of Vishnu, one becomes filled with spiritual qualities. Aachamana is a standard form of purification, prerequisite for meditation, puja, homa and other sacred activities.
A Brahmana becomes purified in performing Aachamana if the water penetrates to the heart (i.e. by swallowing the water completely). A Kshatriya becomes purified in performing aachamana if the water reaches his throat. A Vaishya becomes purified if the water reaches his palate (inside his mouth). A Shudra or Woman becomes purified if the water touches his or her lips.
During Aachamanam one touches various parts of the body because in different organs of the body are located various energies and their deities. It is said that as per sage Veda Vyasa, all the deities are propitiated by the intake of water with the Achyuta, Ananta and Govinda Nama. Wiping the lips pleases Ganga and Yamuna, while touching the eyes pleases Surya and Chandra. Similarly, the Aswini Devathas are propitiated by touching of the nose, Agni and Vayu by the ears. With the Padmanabha mantra all the thirty-three crore Deities are pleased and the Paramatma by touching the head.
When the mantra is chanted lot of heat is produced in the body due to which the throat and the mouth can become dry. Aachamanam done three times aims at remedying this dryness. One need not drink mouthful of water in Aachamanam. One only needs to sip as much as is required to make the mouth and throat wet and reach the heart.
It is said that any ritual performed without aachamanam and Sankalpa do not yield any results and is useless. All karmas done without Aachamanam are doomed to fail and would be futile. Anachamyakritham yachha yachha sankalpa varjitham, rakshasam thatbhaveth. It is said as per Bhagavatha that Lord Sri Krishna had observed these rituals very strictly in his daily routine and shown to the world the significance of Aachamanam and Sankalpa.
Significance of Aachamana & 24 Kesava Namas
Among the Vishnu Sahasra Namas these 24 names are very important. We recite 24 names of Lord Maha Vishnu during Aachamanam the first three while sipping water and remaining 21 while touching the body parts. They are Kesava, Narayana, Madhava, Govinda, Vishnu, Madhusudhana, Trivikrama, Vamana, Sridhara, Hrusheekesa, Padmanabha, Damodara, Sankarushana, Vasudeva, Pradhyumna, Anirudhha, Purushothama, Adhokshaja, Naarasimha, Achyuta, Janardhana, Upendra, Hari, and Sri Krishna
It is said that Manu Smruthi compares these 24 names of supreme God with 24 tatvas (elements) of creation with which the universe is formed. For example KesavaNama represents Avyaktha tatva, NarayanaNama represents Mahatatva, MadhavaNama represents Ahankara tatva, and Govindanama represents Manotatvam. Remaining twenty names represents Pancha Gnanendriyas (eyes, ears, nose, tongue, and skin), Pancha karmendriyas, (hands, legs, speech, and two excretory organs), Pancha Pranas (prana, apana, vyana, udana, and samana) and Pancha Bhoothas (sky, water, fire, air, and earth). It is said that the first three names Kesava, Narayana, Madhava are tapatraya nivarakas. It is also said that these 24 names also represents 24 letters of Gayathri Manthra called Beejaksharas that have influence on the human body.
For performing any Kriya one should have Anthhakarana Suddhi (Inner purity) that is possible only by praying the God by reciting the divine names (manthras) and the process of Aachamanam is only meant for that purpose. By reciting 21 names a person is getting purified bodily and by reciting three names he is getting purified internally.
Reciting these names of Supreme God is the link for devotion as it cleanses the inner body of the human being that helps in attaining quick results. The name of God is so powerful that it has the capacity to vanquish any sins and desires. Whether it is done knowingly or unknowingly (without understanding its meaning and significance) reciting the divine name will never go a waste. The best example of this is the story of Ajaamila as given in Ajaamilopakhyanam in Sri Mad Bhagavatham where Ajaamila chants unknowingly the name of Lord Narayana at the time of his death and gets rid of his sins. The one that is done by knowing its meaning and significance will not only eliminate the sins but also helps in gaining divine knowledge that leads to ultimate salvation.
Sri Krishnaarpanamasthu
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