Friday, February 24, 2012

KUMBHAABHISHEKAM


KUMBHAABHISHEKAM
CONSECRATION CEREMONY FOR REJUVENATION OF TEMPLES

 
Hindu Religion gives us the freedom to worship the Supreme in many ways and forms of which   'Prathima   Upaasana'   (worship by concentration through the medium of consecrated images or symbols, chakras etc.), and, 'Praatika Upaasana' (worship by meditation through sound symbols like OM) are widely practiced.  Both these forms are conveniently practiced in Temples, where one can feel the presence of God (Saannidhyam), which practice leads to greater heights in a spiritual atmosphere.    Electrical energy is everywhere. But, in order to bring this to our daily use, we need to build generators and include transmission systems to channelize and distribute the same at places where we need it.  In the same way, in order to get the grace of God we have to build temples where we can focus the Lord in consecrated idols. This process of consecration is called "Praana Pratishta".     The vital airs, the organs of perception and activity in the devotee or the learned priest who performs the rituals on his behalf, who is the microcosm of the Universe that is macrocosm, are transferred by gestures to the accompaniment of mantras on to the image or idol, wherein the manifestation of the Supreme (Ishta Devata) is devoutly invoked.  After the consecration, the image in the sanctum is no more looked upon as a stone or bronze image.  Now it is the Lord Himself worshipped in all His glory.     

 

The "Pratishta " ritual begins with "karshana" ploughing done when the temple site is selected, followed by "vaastu pooja" (a fire ritual to please the deities of vaastu mandala, that is earmarking the site in a square dividing it into 64 or 81 parts, putting each part in charge of a deity, and, to obtain their permission to use the site for temple building) and ends with  "Kumbhaabhishekam", the consecration ceremony of the temple.  These rituals are done in accordance with the procedures laid out in Aagama Saastras.  The word aagama generally refers to Vedas.     Aagama sastras ordain performance of a "Punaruddhaarana   " (rejuvenation) Kumbhaabhishekham of every temple once in twelve years.  Sometimes, major repair works have to be carried out to the temple.   Then it is called "Jeernoddhaarana Kumbhaabhishekam" (repair and restoration)                 
                                                                           
 

Through unintended deficiencies (apachaaraas) while conducting poojas to the installed deities or due to deficiencies in the absolute merits and physical purity of the performing priests or in the improper pronunciation and intonations of reciting the mantras prescribed or a host of other related factors, the installed idol's omnipotence (saannidhya) gets progressively diminished and demand rejuvenation or restoration, even if there is no major repair work.

 

The Kumbhaabhishekam ceremony consists in the erection of the Baalaalaya (miniature temple or abode), japaas, chanting of Vedas, sanctifying Kalasaas; conducting Homas and Yagnas and others. The finale is the pouring of the sanctified waters from the Kalasas over the stupis (steeple) on the top of the central Vimaana of the sanctum sanctorum, the temple tower (gopuram), Dwajasthamba (flag post), Bali peetha(sacrificial altar), the main deity as well as other deities, either by bathing (Abhisheka) or sprinkling(Samprokshana).

 

BAALAALAYA—During Jeernoddhaarana, the divine presence in the Murtis must be transformed to the sanctified holy waters in the Kalasaas. The Kalasaas and Utsava murtis(bronze idols taken out in procession) remain in a miniature structure known as Baalaalaya. During the period of restoration, the devotees will not be able to view or do poojas to the Moola vigrahas(stone idols) but the scheduled poojas will be conducted in the Baalaalaya. The divine presence will remain here until it is transferred back to the moola-vigrahas with further fortification of the utsava murtis (processiojnal deities).

 

Homas ande Yagnas are conducted in the Yaagasaala(place where fire sacrifices are conducted) under the direction of a knowledgeable priest, aachaarya. Five Homakundas are established for the presiding deity signifying five sacred forms of fires. Other deities belonging to the Saiva faith will have one Homakunda. There will be an additional Homakunda for all deities belonging to Vaishnava faith. Main Kalasa is established at the center. Communication between the Kalasaas and deities in the main temple is maintained by silver wires interwoven with twisted holy yellow cotton threads and holy dharba grass cable representing three life-forces Ida, Pingala and Sushma, called naadees. Homas are conducted according to prescribed ritualistic code of practice and attention as per Aagama Saastras.

 

At the conclusion of the ceremony, the power secured by the performance of the various homas is transferred to the Main Homakunda and then on to the Main Kalasa. The sacred fire is then extinguished. Elaborate poojas are conducted to Kalasas to energize them with all divine powers. The highlight of the pooja is when the sanctified energized water from the kalasa is poured over Vimaana(steeple) and all deities which is followed by the sprinkling of the holy water on the entire temple premises and the devotees by the priests, called Mahaa Samprokshanam. .
Mahaa Deepaaraadhanam, prasaadam distribution and 'Annadaanam' of the blessed food bring down the curtain to the grand rituals of great significance.

 

Traditionally, Kumbhaabhishekam ceremony is followed by a chain of special poojas for the benefit of mankind as a whole. These are, Kalyaana Utsavams(marriage ceremonies for the deities) and Mandala Poojas for 45 days, to enhance the divine presence in the already consecrated moola vigrahas and Archanaa deities.

 
An important ritualistic repair work carried out during 'Jeernoddhaara' is 'Ashtabhandana'. This is to carry out repair work at sanctum pedestal of the moola vigrahas, when the idols are firmly fixed to the base with a special glue made from eight natural special ingredients, by an expert Shilpi(sculptor). This work commences with a pooja called 'Ashtabandhana Pooja' and ends with honoring the Shilpi with temple honors.

 

Kumbhaabhishekam brings all round prosperity not only to any particular group of devotees but also to the society as a whole to eradicate illness, bring benefits of sacrificial homas conducted on behalf of all, for the healthy progeny, welfare of the rulers and prosperity of the land. Temple Poojas invariably end with the prayer "Sarvejanaaha sukhinoh bhavantu" meaning 'May all people live happily'. Sanatana Dharma postulates that the World is one family, ('Vasudeka kutumbakam') and THE ONE that is the Supreme, the wise call by many names and forms, 'Eko vipraha bahuda vadanti'.


 JEERNODDHARANA KUMBHABHISHEKAM

A Kumbhabhishekam can (or should) be performed annually for a temple deity. A Maha Kumbhabhishekam is performed in a grand fashion every twelve years to honor and renew the spiritual powers of the deity in  the temple.
The sole purpose of Jeernoddhara Kumbabhishekam or Samprokshanam, is     for repairing of the temple. It occurs once in 10 to 15 years, depending on the temple’s tradition. Repair includes fixing of damaged statues, walls, ceilings, paintings, as well as cleaning of temple tank and the temple, and the replacement of grains in the kalasam as well as polishing it. This will ensure a good health of the structure and the environment.
The purpose of filling grains in the kalasam is to make the temple tower/gopuram withstand lightning. The grains act as natural lightning conductor, which reduce the impact on the structures. For this reason, the kumbam is also designed to have a pointed edge facing the sky. Sometimes, addition of new mandapas, expansion of space or addition of deities is also done as part of Kumbabhishekam.
Sanatana Dharma, popularly known as Hindu Religion gives us the liberty to worship the Supreme in many forms of which “Prathima Upaasana” and “Praatika Upasana” are widely prevalent. One should begin by seeking God at least in one object (Saligraama, Linga, Sculpture, Sri Chakra etc) through concentration, which is the rationale behind “Prathima Upasana”, concentration through the medium of consecrated idol or symbol. The other form of worship is the meditation through sound symbols, like “OM”. Both these forms are conveniently practiced in Temples, where one can feel the presence of God (Sannidhyam) that leads one’s thoughts to greater heights in a spiritual atmosphere. The sun rays contain a lot of heat energy. If we keep a piece of cloth in the sun it does not catch fire. But, if we place a lens and focus the sunrays on the piece of cloth, after sometime it will catch fire. Similarly, in order to get the grace of omnipresent Lord, we have to build temples where we can focus the power of the Lord in a consecrated idol. The process of the consecration is called “Praana Pratishta”. The devotee or the learned Priest, on behalf of the devotee, performs “Aatma pooja” first, that is, he meditates on his inn inner Self encased in his body. By appropriate mantras he first purifies his body including his life forces (praanas) and his sense organs. The vital airs and the organs of perception and activity animating in him as the microcosm of the universe, which is the macrocosm, are transferred by gestures to the accompaniment of mantras on to the idol or the image, wherein the manifestation of the supreme (ishta devathas) is devoutly invoked. The following prayer is uttered before the “Praana Pratishta”: “Svaatma-samstham ajam suddham twaa-madhya Parameswara Aranyaa-miva havyaasam moortau aavaahayaam-yaham” “Oh Lord of the world, you are unborn and pure; Thou art in my heart; I invoke you in my concentration even as fire in “aarani‟ wood comes out by friction. The “Aagama” texts deals with the manner of conducting the Kumbhabhishekam ceremony (pouring the consecrated waters on the deity and the temple Gopurams (steeples)) at the end of “Praana Prathista” periodically which consists of a group of rituals beginning with the selection of site up to and including the installation of the deity.
The process of homogenizing, synergizing and uniting the mystique powers of the Murti (vigraha ore icon) of the Lord constitutes “Kumbhaabhishekam”. “Kumbha‟ means head and denotes “Shikara‟ or crown of the temple. On the appointed day and at the auspicious time(subha muhurtam) fixed thereto, the “Kumbha‟ is bathed with the charged sanctified holy waters in the sanctified pots and by a mystique process the life forces (Praanic powers) trickle down a silver wire and enter the Deity installed in the sanctum sanctorum of the temple.
“Kumbhabhishekam‟ consists of a number of rituals that may extend from one to nine days. “Navaaham sowkhyadam proktam saptaaham devikam param, Panchaaham saantikam proktam, trayaaham tu sivapriyam; Ekaaham rogasaantyartam tasmat sampoojaye Sivam” Nine days of ceremony will bring in well-being; seven days will please Devi (Goddess); Five days will bring peace. Three days will please the Lord Siva. One day will cure you of all diseases, so it is said and therefore worship accordingly.
The “Pratishta‟ ritual begins with “Karshana”, ploughing done when the temple site is selected, followed by “Vaastupooja‟ and finally Kumbhabhishekam. After the consecration, the image in the sanctum is no more looked upon as a stone image. Now it is the Lord Himself worshipped in all “His‟ powers and “Glory‟. The Aagama shastras, ordain performance of a “punar-uddhaarana kumbhabhishekam” of every temple once in twelve years. Sometimes, major repair works have to be carried out to the temple at this time, then it is called “Jeernod-dhaarana Kumbhabhishekam”. This ritual is required to be performed to all the deities, in the garbha-grahas of all temples in a temple complex. Through the medium of an elaborate chain of Yaagas and Yagnas (fire sacrifices) the full potency of infused powers (Sannidhyam) is restored to the idols at the appropriate muhurtam (time) on an auspicious day. Through the redress of genuine difficulties and grievances of the discerning and deserving devotees, the inherent and infused spiritual powers of the installed idols are diminished over a period of time. It is also possible that through unintended deficiencies (apacharaas) while conducting of poojas, prayers, aaraadhanaas etc., to the installed deities in the sanctum sanctorum, by either, in the absolute merits and physical purity of the performing priests or in the improper pronunciation and recital of the prescribed number of mantras or a host of other related factors, the installed idol’s omnipotence (sannidhya) gets progressively diminished and demand rejuvenation or restoration. This is the purpose with which Kumbhabhishekam is done periodically. The Kumbhabhishekam ceremony consists of the erection of Balaalayam, japas, chants of Vedas, sanctifying Kalasaas (pots of water), Homas and Yagnas. The finale is the pouring of the sanctified water from the kalasas over the stupis (steeple) on the top of the central Vimaana or the sanctum sanctorum, the gopurams and the main and other deities, by the priests.
BALAAALAYAM: During the Jeernoddhaarana (renovation period), the divine presence of the Murtis (idols) must be transferred to the holy waters contained in the Kalaasas. Pooja is done to these Kalaasaas and Ustava deities (bronze idols taken out in processions). The kalasaas remain in a miniature structure known as Balaalayam. “Baala” means mini and “aalaya‟ means temple or structure in Sanskrit. During this time the devotees will not be able to see or do poojas to the stone sculpted moola vigrahas (icons or Murtis). The scheduled poojas will be done only to Utsava moortis. The divine presence of the Lord will remain here until it is transferred back to the Moola vigrahas. Scheduled Poojas to Moola vigrahas will start only on the Mahaa Kumbhaabhishekam day. According to Kaarana-aagama, for this transfer to happen, depending on the time required for the renovation (Jeernodharana), kalasaas with water may be provided for a month long duration, a sword for two months, photo of a deity for six months period, or a wooden carved figure for a year in the Balaalayam. “Eka maasancha kumbhancha, dwou maasou khadgamevacha, Shaan maasaaha pratimaachaiva, samvatsaram daaru bimbancha, Baalaalaye pratishtitaha” Usually the kalasa of water is widely installed as the renovation is done expeditiously. During the Jeernoddharana (restoration and renovation) time, important temple repair work is carried out around the pedestals of the idols that are installed. During this process, natural glue specially prepared consisting of eight ingredients called “Ashtabandhana” is used to cement the idol firmly to the pedestal. Priests perform a special pooja called the “Ashtabandhana pooja” prior to the construction work in the shrine around the vigrahas. Experienced Shilpis (temple sculptors) participate in this and are graced with temple honors. An “Aacharya‟ who is sufficiently experienced in conducting such spiritual rituals is identified and the temple management requests him to conduct the Kumbhabhishekam. Recitation of the Vedas inside the temple premises is an important prerequisite for this ceremony. A Yagnasala is built by the side of the main temple. Apart from the pedestal for the main kalasa at the center of the yagna shala, five homa kundas are generally prepared for the main deity, besides individual homa kundas for the other deities. These five homakundas are intended for the five forms of fire- Sabhya, Aahavaniya, Anvaharya, Garhapatya and Avasathya. The main kunda is sanctified by the performance of the various homas. Along with the Kumbhabhishekam done to the main deity, the same is being repeated to the other deities of the temple simultaneously. Vimaana (steeple), Dwjasthamba (flag post) and Balipeetha (sacrificial pedestal) abhishekams are also done at the same time. After this ceremony is over, the priests come around, sprinkling this holy water over all the devotees present. This is considered very auspicious and is called “Prokshanam‟.
Homas, ordained in the Aagama sastras, to be performed during this time, are performed with due ritualistic care and attention. Poornahuti and Mahaa Deepa-aaradhana are performed at the end of the proceedings. At the conclusion of the ceremony the power secured by the performance of the various Homas are transferred to the main homakunda. Thereafter, rituals follow to transfer the divine power accumulated in the main homakunda to the main kalasa installed at the center of the Yaagasala. The sacred fire of the Homakunda is extinguished thereafter. Elaborate poojas are conducted to kalasaas to energize the same with all the power. The highlight of this process is bathing of the Vimaana (steeple) and all the deities from the water of the kalasaas, by the priests. The Aacharyas are the center of attraction with their prominent turbans. Mahadeepa Aradhana to the sanctified deities after the kumbhabhishekam, and performing Shodashopachara (sixteen steps) Pooja is a memorable sight. Theertha, prasada distribution and “Annadhaana ‟ (free food distribution) bring down the curtain to the grand ritual of great significance. Traditionally, the Kumbhabhishekam ceremony is followed by special poojas for the benefit of society and mankind as a whole. Accordingly, on the evening of this ceremony Kalyana utsavams (marriage ceremonies) are performed followed by taking the deities in a procession. According to the Aagama sastras that guide temple rituals “Mandala Abhishekam” must be performed for over a month (normally 45 days) after the completion of the Mahaa-Samprokshanam or Maha Kumbhabhishekam. The Mandala pooja enhances the divine presence in the consecrated (recharged) archana and moola (main) vigrahaas. Kumbhabhishekam ceremony has everlasting effect on the society as a whole, besides on devotees. Aagama sastras mention, “Sarvaroga nivrityartham, sarva yaaga phalapradam Sarva sampathkaram nreenam putrapoutrabhi vardhanam,” It is conducted with the sole purpose of eradicating all illness, obtaining good benefits from various Yagaas, deriving rich benefits for the well-being and for the healthy propagation of the progeny. The kumbhabhishekam brings all-round prosperity not only to any particular group or devotees but also to the society as a whole. As we all know Sanatana Dharma postulates “Vasudheka kutumbakam‟ the whole world is one family and “Eko vipraha Bahuda vadanti‟, wise men call the ONE (Supreme) by many names and forms.








KALYAANA UTSAVA CEREMONY FOR THE LORD IN TEMPLES


KALYAANA UTSAVAM & BRAHMOTSAVAM  CELEBRATIONS  IN HINDU TEMPLES


(Discourse by N.R. Srinivasan)

 KALYANA UTSAVAM

Basic Poojaa vidhaanam (worship ritual) at homes consists of five steps or five-fold offerings—Sankalpa, dhoopa-deepa, naivedya, archana and aarati. A more elaborate Poojaa conducted in temples consists of sixteen steps, known as Shodasoepachaara Pooja. The most elaborate Pooja is sixty-four steps Pooja, where offerings include music, dance, chariots, elephants and other items. Kalyaanoetsava or Wedding ceremony ritual, recalling the incidence from the Puraanas and following Vedic ritualistic tradition of marriage occupies a prominent place in the elaborate pooja rituals in the Temple Tradition. Devotees perform this elaborate pooja with lively celebrations and reverence for the welfare of the family and friends. Often temples themselves conduct such rituals with public support and goodwill for universal peace and prosperity and the benefit of all.

 
Brihadaaranyaka Upanishad says: The world in the beginning was unmanifest. There was Self (Brahman) and nothing else. The Self split into two pieces. One was male and the other was female. In the drama of female withdrawal and male aggression the entire manifestation (creation) came into being. Thus Nirguna Brahman manifested Itself as Saguna Brahman combining male and female aspect within itself.

 
Upanishadic texts not only mention desire (Kaama) as an organism inclination, but also suggests that in each individual there is a male aspect as well as a female aspect, an introvert as well as extravert tendency. All this is for the satisfaction of Self, for manifestation and differentiation of names and forms.

 
In present day Hindu worship, people worship Siva and Parvati, Radha and Krishna, Srinivasa and Padmavati, Rama and Sita etc., as divine couples, symbolic of male and female aspects of Self. It is usual to end elaborate Poojaa Vidhaanam with Kalyaanoetsava or marriage ceremony of the divine couples, signifying unity of male and female aspects of Brahman, culminating in Saguna Brahman (manifested form). The Impersonal Absolute when viewed through human mind becomes a personal God and He in his capacity as creator becomes Brahma, as protector Vishnu and as destroyer Rudra. Rudra later on became Siva, the calm and auspicious. The relationship between static Brahman and active Easwara, is transferred to Siva and Sakti, Vishnu and Lakshmi, and their incarnations--Rama and Sita, Srinivasa and Padmavati etc.

 
In the symbolic divine marriage ceremony celebrated in Hindu Temples, pure consciousness (thought) and formative energy (action) are viewed together as Easwara in his manifested form (Saguna Brahman) and through this medium facilitate meditation on the Absolute (Nirguna Brahman or Self), which is the only way for salvation, as postulated by all Upanishads.
Hindu marriage ceremony has many elaborate steps symbolizing different stages in the bonding of the couple based on vedic culture and traditions. The various steps include: Kanyaasnaanam; Maangalyadhaaranam, Paanigrahanam; Saptapadi; Laajahomam; Grihapravesam; and Dhruva-arundhati darsanam. There are invocations to the Gods, gurus, and ancestors asking them to witness and bless the sacred bond. At the end of the marriage ceremony, the Sthaaleepaakaa and Aupaasana rituals are performed. The sacred fire from these rituals is then carried home and the Vedic karmas enjoined are performed with this fire as witness for the rest of one's married life. Through such rituals one expresses the gratitude to the sages, gods and ancestors. Marriage ceremony becomes a significant milestone in the life of an individual, giving him the eligibility to perform certain vedic rites.
Kankana bandhanam (tying of the wrist-band),; Kalasa sthaapanam(installing the pot invoking holy waters); Sankalpam (solemn resolution of the task); Punyaaha-vaachanam (Sprinkling holy waters on the place and things as well as the assembly invoking divine blessings); Yajnoepaveeta dhaaranam (offering holy strands of threads to the Lord); Mangalya dhaaranam (tying of the holy knots); exchange of garlands; Honoring the ecology (paalikaa visarjanam); Kankana visarjanam (discarding the wrist-band) and Aaseervaadam (offering gifts to the Lord and praying for auspiciousness to him): these form the important steps in the divine wedding along with the concluding Shoedasa-upachaara pooja.
Hindu Saastras prescribe procedures to conduct a marriage ceremony according toVedic rites. Puranas describe the traditional wedding of Lord Vishnu with Maha Lakshmi (for example as in Kalyanotsava Prayoga), according to traditional practices, then existed, which gives the guidelines to conduct such rituals in temples. It includes the marriage proposal, the willingness on the part of the parents of the bride to give her away by way of sacred charity (Kanyaadanam) after verifying the suitability of the boy and the betrothal.
Before tying the ceremonial wedding knot or Maangalya-sootram, the parents of the bride formally hand over, in marriage, the bride to the groom. This is known as Kanyaadaan. In Vedic culture the girl is given as a charity to the boy. People feel blessed if they can perform Kanyaadaanam during their life time. Even though one has the freedom to give charity in any form, there are certain forms of charity, which are culturally significant to Hindus. Kanyaa-daanam is a poignant concept of charity and considered as an important opportunity for charity. It is an important sacrifice because the boy gets the eligibility to perform certain Vedic rites only when married. The parents feel proud of this action, even though they have to part with their daughter permanently, which is an important responsibility for every householder. In Vedic culture any good deed or action is considered to be a charity or sacrifice (yajna). It is virtuous to give away a daughter at a proper place, time and to a suitable and agreeable person to the family. Therefore, great care is taken in choosing the boy for the girl. Parents of Lakshmi had set this tradition as can be seen from the description that follows. This may be the very first wedding celebrated in mythology.
Search for the boy (Varaanveshana); examination of his qualifications and qualities (Varapareeksha); Betrothal (Nischitaartha or Sagai) Ceremony.

The wedding proposal by Lord Vishnu and the subsequent betrothal ceremony, is described below as given in the Puraanas (Mythology):
"Atri Bhrigu
Vasisthasya Jamadagni thataiva cha | Vivaahaartham risheem praarthya dootoe goepaalavesha dhrik || "
Lord Vishnu requests the great sages Atri, Bhrigu, Vasistha, and Jamadagni, that they should find a suitable girl for him as he is ready for a marriage. The sages, who were devotees of Lord Vishnu, felt honored with such a request and searched for a suitable girl with their divine vision. Maha Lakshmi, the daughter of Samudra-raaja, the king of seas, appeared before their eyes.
"Naanaaphala samaayuktam nootanai vastra samyutam | nischitaamboola dravyaacha subha dravyaani kaarayet||"
At that time, the great sages arranged for five different types of fruits, new clothes, and auspicious things needed for the occasion of seeing the girl.
"Tat kaalay subha vaakyena vipradvaya sudarsanam | suvarnapaala paksheenaaam dakshinoettara gacchati ||"
When the sages with their disciples started towards the house of Samudraraaja they witnessed two Brahmins coming towards them as well as the Suvarnapaala birds (milk birds) flying from south to north, indicative of good omens.

"Mahoetsavam munisrestham subha vaakyaani siddhati |
"We have experienced good omens, our efforts will yield good results", so thought the group and moved forward.
"Visvambaroe ratnaakaroe ksheerasaagara mayvacha | pratyutthaanamcha aasanay ratnakambalay ||"
The sages arrived at the house of Samudraraaja, who was the grandson of Visvambara and son of Ratnaakara. The king received them with due reverence, paying his obeisance. He spread a bejeweled and gold laced carpet for them to sit.
"Yathaa udyoega gamanam buddhi prasaada mayvacha ||"
Samudraraaja asked the sages with all humility, the purpose of their visit.
"Vaikuntha vaasane chaiva sree bhoo kanyaam vrinee mahay ||
The sages informed the king that the purpose of their visit was to ask for the hands of Mahalakshmi for the wedding of Sree Mahavishnu.
"Samudra uvaacha: Uttare pratyuttare chaiva vishnoer doota gunaadikam | Matsyaavataaray durgandham | Kamathoe angaheenaakam | Varaaham babhru roopancha| Nrisimha ghoera roopakam | Vaamanam kubja roopaadyam | Bhaargavam matri-hantakam | ityaadi durgunaam Vishnoe aham Lakshmeem nadaapayaet ||"
Samudraraaja replied: "Mahavishnu has many bad qualities.—In the incarnation of fish, he was full of foul smell. In the incarnation of tortoise he missed many essential parts of the body, and his body was rugged. In the incarnation of boar he was full of hair in the body and that too thorny. In the incarnation of lion-man, he had terrible appearance and ugly to look at being neither the man nor the lion. How can I offer my daughter in marriage to such a terrible figure, and how can she live with him? In the incarnation of dwarf he was only two and a half feet while my daughter is six feet. There is no match! In the incarnation Parasurama he killed his own mother who gave birth to him. It is impossible for my daughter to live with such a person with a catalogue of bad qualities who is the Lord of Vaikuntha. I cannot give my daughter in marriage."
"Risheer uvaacha: Matsyaakriti Mahaavishnoe Veda uddharaet | Koormoe Mandara uddhritya rakshitaam sarva devataa-h | Varaaha roopoe vasudaayi samuddharaet Nrisimhaaya Mahaavishnoe sanandamcha mahaabudhay | Vaamanam Bali bandaakhyam Deva Bhoosura rakshitam | hitoedakam Mahaavishnoe kanyaadaanam kurushtaye ||"
The sages replied back: " Lord took the incarnation of Fish (Matsya) to save Vedas. The demon Somakaasura had hidden the Vedas at the bottom of the sea. The Lord took the form of fish, killed the demon, and gave Vedas back for the benefit of the world. In the incarnation of Tortoise (Koorma) he saved all Devas by balancing the mountain Mandara. In the incarnation of Boar (Varaaha) he destroyed the fortress of Hiranyaaksha, killed him, and saved the Mother Earth. In the incarnation of Man-lion (Nrisimha) he killed Hiranyakasipu, who was torturing and causing immense pains to his staunch devotee Prahlaada and gave peace and happiness to the world. In the incarnation of Dwarf (Vaamana) he obtained three feet of land from Emperor Bali, and pushed him to Netherworlds, protecting Devas and the earth. Parasurama cut off the head of his mother to honor the words of his father Jamadagni. Thus lord Vishnu has been preserving the good and destroying the evil with a view to restore world order (Dharma). Therefore, we strongly urge that you should not miss the opportunity and offer your daughter by way of Kanyaadaana (offering girl as a charity) to Mahaavishnu.
"Samudara uvaacha: Astu santoeshitoe bhootvaa saagarena mahoetsavam | tathaastu rishya-h sarvay santoesha samukhairapi | haridraadi subhadravyaani naanaa vastrascha bhooshnai-h | Aadilakshmeencha Vishnoeyam aham datvaa maharshaya-h ||"
Samudraraaja was very much pleased listening to the great and wise sages, and agreed to give away his daughter Mahaalakshmi to Lord Vishnu. The sages filled with joy offered turmeric, red vermilion and other auspicious items significant of the agreement reached by the king.
"Nischitaarthamidam proektam mahaa srinu padmaja | sakala kalyaana jananam sarvasatru vinaasanam | Aayu-h vriddhikaram nreenaam asvamedhaphalam labhet ||
This story of the betrothal of the Lord and the preceding incidence of thorough investigation of the qualifications of the Lord will bring all round happiness, eliminating all evil forces, and give long life as well as the same fruits, as obtained by performing horse-sacrifice (Asvamedha yaaga) to those devotees who listen with rapt attention.
Nischitaartham
Saakshee Tamboola devataabhyoe nama-h | aavaahanaadi shoedasoepachaara poojaam karishye ||
Obeisance to "Taamboola devataa" ( holy act of Beatle leaves and areca nuts offering), who acted as the witness to the occasion. I now begin 16-steps Poojaa ritual beginning with the welcoming of the Lord.
Brides side party : By words and deed the girl has been given to you to beget a male progeny. Nischitaartha (betrothal) having been done, may you live happily.
Venkatesvara (Sreenivaasa) Kalyaanam
In Kaliyuga Aksharaaja came to rule over Tondaimandalam (the area located in the interior South India) . His daughter Padmavati was married to Lord Venkatesvara. The marriage officiated by Lord Brahma was celebrated with great pomp and splendor. Still the same Kalyaanoetsavam is being performed in Tirumalai Temple every day. In the absence of Padmaavati deity on Tirumalai hills, the wedding of Lord Venkatesvara with Sreedevi and Bhoodevi is celebrated on daily basis at the request of individual devotees. Beginning with the Panchamoorti poojaa according to the Vaikhaanasa aagama rites, the Mangalyasootra dhaaranam (tying of the sacred knots) and exchange of garlands are done according to the vedic rites.
Once a year there is a big festival celebrating the wedding of Padmavati and Venkatesvara. Her processional idol is taken on an elephant from Tirucchaanoor to Tirumalai Temple. Lord Venkatesvara idol comes out to meet her. Elaborate wedding ceremony then follows as per Vedic rites. The Braahmotsava at Tirucchaanoor Temple also starts on the birthday of Padmavati, generally in the month of November/December.
This traditional Vedic wedding of Venkatesvara and Padmavati is celebrated with all reverence according to aagama rites, wherever Venkatesvara idols are consecrated in temples all over the world, at the request of the devotees as well as general public. It is celebrated for the welfare of the individual family or the devout society in the locality, invoking divine blessings for universal welfare, peace, and prosperity.

 
"Sree Vaikuntha viraktaaya swami-pushkaranee-tatay | Ramaya ramamaanaaya Venkatesaaya mangalam"

May auspiciousness be to Sree Venkatesa who, giving up attachment to ` Sree Vaikuntha, sports gracefully with Lakshmi on the banks of the Svaamipushkarinee.

 

SRIVARI SRI VENKATESWARA BRAHMOTSAVAM

The Brahmotsava is performed over a nine-day period in the beginning of Aswayuja Masa as per the Hindu Lunar Calendar (in parallel with Navarathri/Dashara festival). On the evening before the start of the first day, the rite of "Ankurarpana" (sowing of the seeds to signify fertility, prosperity and abundance) is performed along with a festival for Vishwaksena (the leader of Narayana's retinue who removes obstacles and protects worship). On the first day, the main activity is the "Dwajarohana," the hoisting of the Garuda   flag at the Dwajasthambham. This signifies the commencement of the   Brahmotsava. It is believed that Garuda goes to Devaloka and invites all  the devatas  to attend the function. During the days of the festival, the religious activities include daily Homkas  and processions of utsava-murti on different Mounts (Vahanas) on Mada Veedhi, four   roads surrounding the Temple. Every evening, the utsava-murtis are decorated with different decorations (alamkaramks).  The concluding day is the Janma Nakshatra (birth star) of Sri Venkateswara, which is celebrated in a grand way with Avabhritha Utsava (special abhishekams for the utsava murti). In Tirupati, the Suidfartshana Chakrta    is bathed in the Temple Tank, Swami Pushkarani while all the    the devotees too bathe along with the Chakra. In Aurora, a priest takes the Sudarshana Chakra on his head and takes a holy bath in Swami Pushkarini. Afterwards, the Chakra is placed on a high platform, so the devotees can walk under it and be blessed with the water dripping down from the Sudarsana.  It is believed this washes of all their sins and purifies them.  The  celebration officially concludes with "Dhvajaavarohanam," the lowering of the Garuda flag. The priests pay respects to Gods and Sages with the chanting of Vedic mantras and see them off on their return to the Devaloka.

Day 1 – Dhwajarohan or Flag Hoisting/God’s Serpent Vehicle (Pedda Sesha Vahanam

On the first day the idols of revered temple deity – Malayappa and his consorts Sridevi and Bhudevi along with other Gods are taken in a procession along the temple. Malayappa Swami is the current utsava murti of the temple, used in rituals as using or moving the main deity Lord Venkateswara (Vishnu) is considered inappropriate.

The procession is followed by flag hoisting on top of the temple. The flag has a picture of Garuda (mount of Vishnu) and its hoisting is symbolic of inviting all the deities to attend the Brahmotsava celebrations. It is believed that Garuda goes to heaven for inviting the Gods. The flag will be hoisted amid Vedic chanting. It is believed to be a symbolic significance of formal invitation to all the Devatas to attend the Brahmotsavam festival. Malayappa by his consorts Sridevi and  Bhudevi are taken in a procession along with Dwajapatam and Parivara devatas such as Anantha, Sudarsana Chakra , Garuda and Vishwaksaena.   In Bhagavath Geetha Lord Sri Krishna says He is Vaasuki among the serpents. Chinna Sesha Vahanam will be five headed

Day 2 – Mounted On Vaasuki/ Swan (Sesha/Hamsa Vahanam)
On the morning of second day, a procession is taken out with the deity mounted on Vaasuki – five headed serpant God. In the evening again a procession is carried out with the God mounted on a Swan as his vehicle. It is also called Hamsa (Swan) Vahanam.
In Bhagavath Geetha Lord Sri Krishna says He is Vaasuki among the serpents. Chinna Sesha Vahanam will be five headed. Hamsa is a mythical bird and believed to be a minor Avatar.
Day 3 – Mounted On a Lion/ Palanquin of Pearls (Simha Vahanam)/Muthyala Pallaki Vahanam
On the morning of third day a procession of the deity is taken out mounted on a lion as his vehicle. Lion is considered a symbol of power and royalty. Same day evening a procession is carried out of deity along with his consorts Sri Devi and Bhu Devi in a palanquin of pearls. Pearls are considered a symbol of purity and royalty. In local language the palanquin of pearls is called as “Muthyala Pallaki Vahanam”. . Lion is a symbol of royalty and power. Lord assumed the form of half man and half lion in his Narasimha Avatar. Lord Sri Krishna says in Bhagavath Geetha that he is the Lion among the animals

 Day 4 – Mounted On a Kalp Vriksha (Tree)/ Sarva Bhoopala Vahanam
On the morning of the fourth day a procession of deity is carried out mounted on  Kalpavriksha as his vehicle. It is considered symbolic of God as a giver and the one who fulfills the wishes of his disciples. In the evening the procession of deity is carried out on Sarva Bhoopala Vahanam. “Sarva Bhoopala” in English means – the God, in charge of earth and that He is the Lord of Lords.


Day 5 – Mohini Avataram/Garuda Vahanam
On the fifth day of the festival, deity is decorated in the attire of Mohini Avataram, the one who distributed the divine nectar.  All Vahanas will start from vahana mandapa which is outside the main temple, but Mohini avatharam starts directly from the temple in dantha pallaki (palanquin) along with lord Krishna idol in another palanquin. Venkateshwara  is often addressed as Venkatakrishna whicfh name is very popular in Tamil Nadu for naming ceremony

In the evening another procession of Lord Venkateswara mounted on Garuda (king of birds) is taken out.  It is a unique occasion when thousands gather together and would like to witness the procession. It is believed and said that it is highly meritorious and mukthi pradham to have darshan of the Lord seated on Garuda, the vahana of lord vishnu. During Garuda vahanam, Venkateswara will be decorated by garlands sent from Srivilliputhur Andal temple. These garlands were adorned to Andal before sending it to Tirupati. These traditional garlands are made of Tulasi, sevanthi and sampangi flowers.  Every year Tirupati Venkateswara's garland is sent to Srivilliputtur Andal Temple for marriage festival of Andal.  
Day 6 – Hanumantha Vahanam/Swarna Rathotsavam and Gaja Vahanam
On the morning of sixth day Lord Venkateswara is take out in a procession, mounted on Lord Hanuman. Sri Rama of Treta Yuga is the seventh incarnation of Lord Vishnu.    Hanuman was the personification of the most trusted and self -less service to the Lord Sri Rama. Undoubtedly Lord Hanuman was the greatest devotee of Lord Sri Rama.   In the evening again two processions are carried out – with lord seated on a golden chariot (Swarna Rathotsavam) and again on an Elephant or Gaja (Gaja Vahanam) or Airavatham as his vehicle. We find in Srimadbhagavatham (Gajendra Moksham) Lord instantly coming to the rescue of Gajendra and get him relieved from the clutches of the Crocodile.

Day 7 – Surya Prabha Vahanam/Chandra Prabha Vahanam

On the seventh day morning Lord Venkateswara is carried out in a procession with Sun God driving the chariot. Again, in the evening the procession is carried out with moon as the vehicle of Lord. Both the processions are symbolic of Lord Venkateswara being responsible for the occurrence of day and night.
Purusha Sooktha describes Sun as born from the eyes of Lord SrimanNarayana (Chakshoh Suryo Ajayathah!. Sun is said to be an incarnation of Lord Maha Vishnu (Surya Narayana). Purusha Sooktha describes Moon as "Chandrama Manaso Jaathaha" (Moon is born from the mind Lord Maha Vishnu). Moon is the commander of mind and is a symbol of cool and pleasantness.
 Day 8 – Rathotsavam/Ashwa Vahanam
On the morning of eighth day, a procession of Lord is carried out in a chariot; the lord is accompanied by his consorts Sri Devi and Bhoo Devi.  On the penultimate day (eighth day) morning the Lord Venkateswara is taken out in procession along with his consorts seated on a fully decorated Chariot pulled by the devotees with the chanting of Govinda Nama Smarana. Tirumala will be flooded with devotes to witness this occasion. It is believed and said that those who witness the Lord seated on the Chariot during Rathostavam will not be reborn. Idols of Daruka the charioteer of Lord Sri Krishna and four horses are placed before the Lord on the chariot.  
On the eighth day evening the Lord is again taken out in procession with Aswa (Horse) as his vehicle symbolizing the forthcoming Kalki Avathara. Lord Venkateswara used to ride on a horse during hunting of wild animals. Lord assumed the form of Horse head during his avatar as Hayagreeva.


Day 9 – Chakra Snanam/Dwajaavarohanam
On the morning of the last day a bathing ceremony of processional deity Malayappa is performed along with his consorts Sri Devi and Bhoo Devi and Sudarshan Chakra, at Varaha Swamy Temple on the banks of Swamy Pushkarani. Sudarshan chakra is again dipped in Swamy Pushkarni, and it is believed that anyone who bathes in it simultaneously with the chakra will be absolved from his sins. In the evening the Garuda flag is lowered in the presence of priests, marking the conclusion of Brahmotsava

Adhika Masam (Extra 13th Month)
Any solar and lunar calendar has 365 and 354 days respectively. This difference leads to an extra month in the lunar calendar every three years. Since, Brahmotsava is observed following the Lunar calendar, every third year two Brahmotsavams are celebrated – Salakatla Annual Brahmotsava and Navaratri Brahmotsavam.

When there is Adhika Maasa (extra Month) in the Lunar Calendar, 2 Brahmotsavam will be held viz., Salakatla Annual Brahmotsavam & Navarathri Brahmotsavam. Both Brahmotsavam will be held for 9 days.

The deity is carried out on a golden chariot on the evening of the sixth day in Salakatla Brahmotsava, while he is carried out on a Pushpak Viman in Navaratri Brahmotsava.
Big chariot day is held on the morning of 8th day in Salakatla Brahmotsava, while in Navaratri Brahmotsava the deity is carried in a golden chariot on the morning of 8th day.
Conclusion
Apart from having religious and spiritual significance the festival also gives the devotees a chance to know the mythology and vibrancy of their religion. On the advent of the festival the temple is thoroughly cleaned and covered in sandal wood paste. Hymns and Mantras are chanted continuously for nine days, making the festival more enticing and a non-forgettable experience.

Brahmotsavam in Tirupati runs parallel to Navaratri. Therefore while focusing on Devis during Navaratri do not forget to pay your obeisance   to Lord Venkatewara. I have witnessed in USA the enthusiasm for Jagannatha Ratha yatra. Why not then focus on Venkateshwara at least for Rathayatra and Garudotsava. Venkateshwra like Jagannatha is the most popular deity and acceptable to all traditions. Almost all temples in USA have a shrine of Venkateswara.





 KALYANOTSAVA AND VISVASHANTI DAY


(E-Mail sent out by NRS on September 21 International Day of Peace)

Today is The International Day of Peace (“Peace Day”) that is observed around the world each year on 21 September. Established in 1981 by unanimous United Nations resolution 36/37, the General Assembly has declared this as a day devoted to “commemorating and strengthening the ideals of peace both within and among all nations and peoples.” 
Peace Day provides a globally shared date for all humanity to commit to Peace above all differences and to contribute to building a Culture of Peace.  Secretary-General Antonio Goiters has sent us the following message for the year 2018:

“It is time all nations and all people live up to the words of the Universal Declaration of Human Rights, which recognizes the inherent dignity and equal and inalienable rights of all members of the human race. This year marks the 70th anniversary of that landmark document.”           

But philosophically thinking I feel our temple in Nashville also decided to conduct Mahakumbabhishekam on September 16 coinciding with the Jeernoddharana Kumbhabhishekam done this year in Tirumala Thirupathi Desvathanam for Lord Venkatesvara as the Universal Lord. I do not know whether our temple authorities had in mind the temple inauguration date in mind in so deciding  but I strongly feel they had a divine force behind this great thinking to  end this auspicious  Jeernoddhaarana ritual with Mass Marriage of the Divines that is not obligated by Aagma sasstra injunctions and also the timing. Jeernoddharan can be done any time after 12 years but before the end of 13th year. Since Jeernoddaharana is meant for All Round Peace it was the Divine Will that influenced the thoughts of our authorities to conduct this Unique Sarvadevataah Kayanotysavas just preceding 70th International Peace Day for Visvashanti though this day is not marked as Special Religious Event Day (SRED). Also today is the 5th Day of Mandalaabhishekha Day, another auspicious occasion!
Basic Poojaa vidhaanam (worship ritual) at homes consists of five steps or five-fold offerings—Sankalpa, dhoopa-deepa, naivedya, archana and aarati. A more elaborate Poojaa conducted in temples consists of sixteen steps, known as Shodasoepachaara Pooja. The most elaborate Pooja is sixty-four steps Pooja, where offerings include music, dance, chariots, elephants and other items. Kalyaanoetsava or Wedding ceremony ritual, recalling the incidence from the Puraanas and following Vedic ritualistic tradition  of marriage occupies a prominent place in the elaborate pooja rituals in the Temple Tradition. Devotees perform this elaborate pooja with lively celebrations and reverence   for the welfare of the family and friends. Often temples themselves conduct such rituals with public support and goodwill for universal peace and prosperity and the benefit of all mankind.
It is often humorously mentioned that there is one relationship that the Lord misses. Since the Lord is the "causeless-cause", he has no cause and hence no parents, as it were! When we perform a Kalyana utsava for the Lord or his Sakti (Power aspect), in effect, He or She gets to enjoy the role of being our son or daughter!
For us, it is the Lord's saulabhya (sweet will) that we get the immense pleasure to be His parents when we perform the Kalyana utsava! It is like the bhaagya (fortune) that Yashoda enjoyed in being the Lord's own mother in Krishna avatara. In the Srinivasa Kalyana Mahatmyam, it is said that Yashoda wanted to witness the Lord's wedding, an opportunity she never had in Krishna Avatara. In effect, she engineered Lord Srinivasa's wedding to Padmavati and had the opportunity to witness this blissful event. Such is the pleasure of performing or witnessing the Kalyana Utsavam. It should be remembered that we are the performers of this ritual and the priest just guides us!
So Nashville Sri Ganesha Temple decided to conduct Kalyanotsava for all the Deities installed simultaneously at the end of the Mahabhishekam of Kalasas as the concluding celebration and grand finale of Jeernoddharana Kumbhabhishekam which is not a normal practice in Temple Tradition. It was   celebrated for the welfare of   the devout society in the locality, invoking divine blessings for universal welfare, peace, and prosperity. 

Every ritual provides an opportunity to fine-tune the mind for later Jnaana. The Kalyana Utsavam provides this benefit- a prepared mind, a key pre-requisite for Jnaana and the resultant fruit of moksha.
As with any ritual, the variety of acts provide a wide canvas for the mind to rest. Our attention is riveted on the Lord and His consort for the entire duration of the Kalyana utsavam. It enables the mind to develop single-pointedness (ekaagrata). A prepared mind becomes the right vehicle to absorb the teaching (Jnaana) and attain realization (moksha).
The Lord's consort is taken as a metaphor for the "Jivatmabn", the individual Self. The Lord is   Paramatman, the total Self. The Jivatman gets deluded by moha (as Sita did when aspiring for the golden deer) and gets separated from the Paramatman. Further, the Jivatman suffers from the tyranny of the ten sense organs which go hay-wire (as symbolized by Ravana) and gets imprisoned in the ocean of samsara. To restore the Atman back to its rightful owner- the Paramatman, we need an acharya, a guru. Hanuman in the Ramayana symbolizes the guru who helps the Jivatmabn to again unite with the Paramatman. The union of the divine couple can be taken as a symbolic union of the Jivaatman and the Paramatman. The Kalyana Utsavam can be interpreted on these philosophical lines as well. Adi Shankara in the Atma Bodha and Sadashiva Brahmendra in the popular song "khelati mama hridaye" have interpreted the union  with Kalyanotsava back ground.
Let us therefore dedicate this day for All Round Peace (Visvasahanti) to live in Peace but not in Pieces. Also let us celebrate Panguni Uttiram Day the most sacred day in Hindu Calendar on which all Divines decided to marry without running to an astrologers for subha-muhurta (auspicious date and time) and horoscope matching as Sarvadevataanaam Kalyanotsava Subha Dina.

Uttare divase brahman phalguneebhyaam maneesahinah |  vaivaahikam prasamsanti bhago yatra prajaapatih (Bala, 72-13)


The wise commend a wedding to all people on the  Uttara Naksahtra in the month of  Phalgun presided over by Prajapati, the God of Creation.
Please note this Nakshatra (Star) is also presided by Prajapati who is the God of Procreation and apt for the occasion as  the purpose of wedding is  to bring forth good children as good citizens to keep the continuity.