SRAAVAN POORNIMA CEREMONIES AND
FESTIVALS
(UPAAKARMA, RAKSHAABANDHAHAN AND OTHERS)
--By N.R. Srinivasan, Nashville,
TN. August 2013 (revised)
INTRODUCTION
Upaakarma celebrated in August,
on Sraava Poornima Day in USA, is
considered a ceremony to herald
the commencement of Vedic studies
annually. Thus it is a helpful reminder to start Vedic studies, neglected by
almost all Hindus. Besides this ceremony
has two other significant aspects which are side tracked--annual day of repentance
for desire and anger motivated acts and Homa (fire sacrifice) offered to
Brahman. Every Hindu chants knowingly or
unknowingly Gayatree mantra or at least Om. Symbolically this is the auspicious
starting point of the study of Vedas though religious view is only those who
undergo formal Upanayana Samskara should observe this ceremony. In practice, this ceremony is performed by
all who have undergone thread ceremony whether they study Vedas or not as per
religious mandate. Everyone is expected to offer prayers
to Supreme Principle in one form or other, which in essence is Sandhyaa-vandana
or daily prayer which is only a
prescribed form for those who have undergone Upanayana. Upaakarma ceremony is
observed by Rigveda followers in the
Hindu month of Sravana on Sravana Nakshatra (star) Day; Yajurveda
followers observe on Sraavan Poornima Day; Saamaveda followers observe on
Hastaa Nakshatra (star) in the month of Bhadrapada. Why it should be so I have
no explanation. In order to help the
Hindu community, where priest services or elderly guidance is lacking as in India, Hindu
Temples overseas conduct this ceremony
in Hindu temple complexes for all
drawn from different traditions but limit it
for those who have undergone thread ceremony.
Sraavan Poornima Day packs many
events and is as important a day as Diwali extending for two days for many
rituals for many traditions as detailed below. Should this important spiritually
significant day of worship be restrictive or can be broad based for all for active
participation? We can understand how broad based even Upaakarma is, if the
meaning of the mantras used in this ritual are understood. According to Hindu Saastras all married
women are presumed to have undergone Upanayana Samskara. This is obvious if you
closely observe the investiture ceremony
for wearing a holy thread by the bridegroom and holy girdle by bride during marriage. Upaakarma rituals consist of
Changing of thread, Tying of Mounji (grass girdle), Kamokarsheet japa as well
as Homa, Rishi Tarpana (oblations to sages) Gayatree Homa (fire sacrifice) 1008
times etc. In modern practice performer just chants abridged mantra
"Kamokarsheet Manyurakarsheet Namoh namah" as a quick fix without
chanting full mantra. This shortened form makes divinity of both Desire (Kaama)
and Anger (Manyuh) to whom obeisance is paid (namah) as the apparent meaning
goes. This is not the intent of full mantra. We are not paying obeisance to
Anger and Desire not even Savitar but to Brahman. Could it mean to say we are
bidding good bye to anger and desire by salutation in a fit of anger! Ignorant
people in a fit of anger call the name of God, like “Jesus” in Western culture! It will be therefore more meaningful to chant
the whole mantra which is not long 108 times instead of parrot chanting of the
meaningless abridged form 1008 times. Full mantras have been explained below.
This mantra is just a repentance mantra for all sins arising out of desire and
anger. Why should this be exclusive to some and also women be excluded?
Gayatree mantra and Homa are directed to Brahaman (Supreme Being) praying for
sharpening the intelligence. Who does not need this? Repentance (paschattaappa
and praayaschitta), Dhyaana (meditation) and Nyaasa (Surerender) are the
essential steps promoted for all by all Upanishads for attaining liberation
from repeated births. Who does not need this? Who will not like to pay homage
to our great Rishis, which is done in Navakaanda Rishi Tarpana on this day?
In India Upaakarma ceremony is a
home affair mostly and is popular in the South only among Brahmins claiming the
status by birth, not by pursuit of Vedic studies. Overseas, this is a mass
ceremony for obvious reasons and limitations of Hindu migrants. Why then not
make it more universal to suit all sampradaayas (traditions) particularly
Kamokaarsheet Homa (fire sacrifice),
Gayatree homa (fire sacrifice) and Navakaanda Rishi Tarpana, at least once a year for the benefit of all. Who
would not like to pay obeisance to the great Rishis who gave us the Wisdom of
Vedas by way of Upanishads and made scientific discoveries to guide the world ?
This is also a popular day for expressing love for universal brotherhood in the
North (Rakhee). This day could also be a day offering prayers to Supreme
through sacred fire sacrifice praying for the well-being and long life for all
brothers and for promoting universal brotherhood seeking peace all around--Aaatmavat sarvabhooteshu, love thy
neighbor as thyself is the Universal maxim in all religions. It makes more sense for
Hindu Temple complexes overseas to celebrate this day as Sraavan Poornima Day,
a day of great religious and spiritual significance conducting mass Navakaanda
rishi tarpana, Gayatree Homa and Kamoekaarsheet homa, where all can participate and focus the ritual
on Savitar (Vyaahriti or attribute of Brahman heralded in Rigveda) instead of
restricting to sectarian worship of
Aavani Avittam Day or Rakshaa Bandhan Day. Kamoekaarsheet Mantra is mainly a Homa (Fire
sacrifice) Mantra as it ends in Swaaaha and not a Japa as practiced, with wrong
sense conveyed by the abridged mantra. Yet another day is Mahaalaya Amaavaasya
Day on the eve of Navaraatri which could be observed as All Souls Day following
Danasoora Karna as already explained.
UPAAKARMA
Upaakarma means beginning, i.e. to begin the study of Veda (Vedaadhyanam).
Yajur Upaakarma means to begin the study of Yajurveda; similarly others—Rig and
Saama. Those belonging to the Yajurveda observe the Upaakarma in the month of
Sraavana (August-September), on the day of full moon (Poornima).
Upaakarma consists of a series of connected Vedic rituals, the most important of which is
the renewal of the sacred thread (Yagnoepaveeta). The beginning is on the fifth
day, i.e. Panchami in the month of Sraavana, when the Sun is in the
constellation of Hasta. Though this is the commonly observed period, various
sootras give slightly varied timings. During this ceremony, which is also a
refresher course in Vedic studies for the elders, the young are initiated. This
study concludes with the ‘Utasrjana’ ceremony for the academic year for the
Vedic study.
After
an early morning bath, preferably done in a stream or river or tank, “Samidha
dhaana” is performed. Here a sacrificial fire or ‘Agni’ (God of Fire) is lit
and is fed with the dry twigs of certain trees of medicinal value, chanting
prescribed mantras. Prayers are offered to Agni, who is entreated to bless the
one who performs the fire sacrifice (Homa), with long life and intelligence. A
prayer is also said for the longevity of his Guru’s children and entreaties are
made to help the performer to learn and remember all that the guru has taught
and thus make him really learned. It ends with a final request that the
performer is also assured of good food in the ensuing year. This is followed by
1008 repititions of “Kaamoekaarsheet Mantra” in which pleading is made that all
adhaarmic (non-righteous) acts done, not by one’s volition, but by desire (Kaama)
be forgiven. After this prayer comes the ‘Mahaasankalpa’, where-in all those assembled
chant in unison, what is uttered by the priest, conducting the ceremony.
Mahaasankalpa means the great resolve. Male Brahmacharis (bachelors) have a
hair cut after this. This is followed by another bath after which the old
sacred thread is discarded and a new one is worn chanting the prescribed
mantras and following the prescribed procedure. ‘Kaandarishi Tarpanam’ follows,
after which only reading of the Vedas (Vedaarambham) takes place.
This
auspicious day also happens to be the day when Lord Narayana took the incarnation
(avataara) of Hayagrieva. Lord Hayagrieva is worshipped as the God of Knowledge
by many Vaishnavites. Hayagrieva, (the horse necked one) is one of the early
incarnations Lord Vishnu, took to restore the Vedas and give them back to
Brahma. Vedas were stolen and hidden at the bottom of the sea by the demon
Hiranyaaksha. Hayagrieva killed Hiranyaaksha, retrieved the Vedas and restored
them to Brahma for the benefit of mankind. In this incarnation, the head is of
a horse while the rest of the body is of a human, possessing four hands. This
incarnation is worshipped by those who are keen on acquiring proficiency in
knowledge—both secular and spiritual. He is said to be the benefactor of even
Dakshinaamoorti, Brihaspati and Vyaasa, known for their profound knowledge.
“Jnaanaanandamayam devam nirmala sphatikaakritim
Aadhaaram sarva vidyaanaam Hayagrievam
upaasmahe”--
(Vedaanta Desika)
“We meditate
upon Lord Hayagrieva, who is the personification of knowledge and bliss, whose
form is like a flawless crystal and who is the support of all branches of
learning”.
In
earlier days, the study of the Vedas was practiced during the period of Tamil
calendar months of Aaavani to Thai (from mid August to mid January). Therefore
one is supposed to perform an “utsarjanam” ceremony, a closing ceremony of the
learning of the Vedas for the academic year, from Thai to Aaavani (January to
August). Just like Upaakarma ceremony in Aaavani this utsarjana ceremony was
observed in Thai. The period between January to August was then devoted to the learning of
other branches of the Sanaatana Dharma Saasstras (scriptures). Thus a cycle of Upaakarma and Utsarjana with regard
to Vedic studies was established. However, this method took 12 or more years to
learn just one Veda. Slowly this practice was given up as impractical and Vedic
studies continued throughout the year.
Therefore,
the first thing to do before the Upaakarma ceremony is to do atonement
(Praayaschittam) for having studied the Veda during the prohibited period.
Specifically, one atones for not having performed the Utsarjana (closing
ceremony) in the month of Thai. That may be the reason why Upaakarma begins with
the “Kaamoekaarsheet Japam”. The Sankalpa (religious resolution) of Upaakarma
includes: “to atone for not doing utsarjana” (adhyayana utsarjanaakaarana
prayaschittartham…) and the Sankalpa continues as “…ashtoettara sahasra
sankhyayaa kaamoekaarsheet manyurakarsheet mahaamantra Japam karishye” (I will
now recite 1008 times the grand mantra of Kaamoekarsheet).
‘Kaamoekaarsheet’ in Samskrit means ‘those acts that
are out of desire’. ‘Manyurakaarsheet’
means “those acts that are committed out of
anger”. The general practice of uttering ‘namoh
namah’ after this mantra is not appropriate as this Japam is done with a
sense of contrition according to some. However if one goes back to the full
Mantra as given in Mahanarayana Upanishad it will be clear why adding “Namoh
Namah” is stipulated. Full Mantra runs as follows:
“Kamoe-akarsheen
namoh namah | Kamo-akarsheet-kaamah karoti naaham karomi kaamah kartaa naaham
kartaa kaamah kaarayitaa naaham kaarayitaa eshaa te kaama kaamaaya swaahaa ||
Manyu-rakaarsheer-nnamo
namah | manyu-rakaarsheen-manyuh karoti naaham karomi manyuh karta naaham
kartaa manyuh kaarayitaa naaham kaarayitaa eshaa te manyoe manyave Swaaha || (61—62,
Mantrapushpam, Narayanopanishad, Ramakrishna Math).
The
translation of the mantras runs as follows:
“Salutations
are to the Gods. Desire performed the
act. Desire did the act. Desire is doing the act, not I. Desire is the agent
not I. Desire causes the doer to act not I. O Desire, fascinating in form, let
this oblation be offered to thee, Hail!”
“Salutations
are to the Gods. Anger performed the act. Anger did the act. Anger is doing the
act; not I. Anger is the agent; not I. Anger causes the doer to act; not I. O
Anger, let this oblation be offered to thee. Hail!
We
do not have the authority to alter the mantras from Vedas for our convenience
or condense them. It is therefore essential
we chant the full mantra 108 or 1008 times as per convenience. Since the word Swaahaa comes at the end of these
mantras these are mantras meant for Homa
(sacrifice) for annual self-atonement like the one we recite in daily prayers for
self-atonement (prayaschittaa)—“Sooryascha
maamanyuscha” and “Agnischa maamanyuscha”.
Lord
Narayana, to whom this apology is submitted, is sure to bear the acts of our
omissions and commissions with regard to Saastras.
Upaakarma
ceremony then follows after mid-day prayer (maadhyaanneekam), and
Bhagvad-aaraadhana (pooja ritual). The main purpose of the Upaakarma ceremony
is to offer prayers to those Rishis (sages) who propagated the Vedas and gave
them to us. Vedas were orally transmitted in the early Vedic period by rishis
through whom the Vedic mantras were revealed to the public. These Rishis are
known as “Kaanda Rishis”. There are different Rishis for different Vedas.
Normally, one is expected to worship those Rishis who belong to his branch
(Saakha) of the Veda, one of Yajur, Rig, or Saama. The Yajurveda consists of
four Kaandas: 1. Praajaapatya, 2) Saumya, 3) Agni, and 4) Vaishvadeva. These
kaandas get their names from those Rishis who first taught the Vedas, viz.
Prajaapati, Soma, Agni, and Vishvadeva.
Prayers
are offered to those four Rishis, to Upanishad compilations (Upanishad
samhiti), Yaagniki, Vaaruni, and finally to Svyaambhu and Sadasaspati through
whom the Yajurveda came to us. The Upaakarma performer stands facing North (preferably
in knee deep water in a water source), cleansing himself chanting
the divine names of Vishnu-- Achyuta, Ananta and Govinda, and sipping water
touching his lips (aachamanam) and does the Navakaandarishi Offerings
(Tarpanam) with sesame seeds and rice in water held in the palms of both hands,
and the sacred thread held in the garland form (niveeti) position, offering
water three times, for each mantra. The tradition of standing in water source
like river or tank and offering Arghya (water held in cup-shaped palms of both the
hands) to Sun god is an early Vedic tradition which has references in
Taittireeya Samhita and others. The water along with sesame seeds and rice is
offered, leaving the root of the small finger. It is also customary to wear wet
clothes during this offering and then discard them. For the mantras 8 and 9
water is released from the elbow tip portion of the arms. After this, aachamana
is done again chanting the three names
of Vishnu and sipping the water as before; after shifting the position of the
sacred thread to its normal position (wearing across the right shoulder), the
performer comes out of the water source:
The nine
mantras are:
1) Om Prajaapatim Kaaandam Rishim
tarpayaami
2) Om Somam Kaandam Rishim tarpayaami
3) Om Agnim Kaandam Rishim tarpayaami
4) Om Viswaandevan Kaandam Rishim
Tarpayaami
5) Om Saahiteer devataa Upanishads
tarpayaami
6) Om Yaajnakeerdevataa Upanishads
tarpayaami
7) Om
Varuneerdevata Upanishads tarpayaami
8) Om Brahmaangam Swaayambhuvam
tarpayaami
9) Om
Sadasatpatim tarpayaami
This
Navakaandarishi tarpanam is so important that it is included as a part of daily
routine Sandhyaavandana ritual.
Bachelors
(Brahmacharis) wear Maunji, a belt made of sacred grass, aajinam (deer skin)
and dandam (stick made of palasa wood-sacred fig tree) after they wear the
sacred thread. New set of clothes are worn before the tarpanam and homam. It is
also customary to fast on the Upaakarma day or at least fast until the end of
the ceremony.
Adhyayanahoma
or the fire sacrifice before the commencement of the Vedic study is one of the
oldest rituals of India, a respected tradition coming from the Vedic period.
Fire is worshipped in this ritual. Fire is the first of the five elements which
is seen. The Reality which transcends the world is first perceived through
fire. The homakunda (brick wall trough) symbolizes field of activity. In this Homa offerings are made invoking first
Agni, Soma, Gaayatri and Prajaapati. Then the offerings are made to the Kaanda
rishi, Upanishads, Yaagniki, Vaaruni, Swaayambhu and Sadasatpati as done before
through the water medium offering (tarpanam). This fire offering is called
Navakaandarishi Homam.
Generally
this ceremony is observed by the male members of the community who wear the
sacred thread. Mostly it pertains today to Brahmin community who usually pursue
Vedic studies, though there are, other communities also who wear the sacred
thread. In the Vedic Society girls were also initiated into Brahmacharya
through the Upanayana Samskaara. According to Haareeta Samhita such girls were
known as Brhmavadins, women well versed in Vedas. In Kerala, in certain
communities girls also wear sacred thread as per their family tradition, even
today, and they observe this ritual. Tamilians
call this function as Aavani Avitttam.
Nobody
is entitled to perform any other Samskaara without having gone through the
Yagnoopaveeta samskaara according to Manusmriti (2-171). Brahmins aware of the
need for the Yagnoepaveeta (sacred thread) perform the ceremony and also adorn
life-long yagnoepaveeta. Others miss due to ignorance
and lack of guidance. One must undergo Yagnoepaveeta Samskaara before the
Vivaaha Samskaara (marriage ceremony). Therefore priests insist upon it before
marriage to all. Likewise, Shraaddha ceremony (obeisance to forefathers) is not
valid unless the performer had undergone the yagnoepaveeta samskaara. Even when
a person does not wear a yagnoepaveeta regularly, priests insist upon it during
specific periods, during ceremonies.
During
wedding ceremony there is an investiture ceremony of Yagnopaveeta or sacred
thread for the bridegroom irrespective of whether he has gone through Upanayana
Samskaara earlier or not. Similarly the bride is tied with a Mounji (Girdle of
sacred grass) around her hip. Saastras say Mounji replaces Yagnopaveeta for
girls. Both are administered Gayatree mantra at that time. Why then there is
restriction for studying Vedas by woman? Upanishads mention of many celebrated
women Vedic scholars to whom many approached to seek clarification on Vedic
texts. In the absence of husband wife can do shraddha for the departed souls.
Here we have the example of Seetaa performing the Shraaddha (oblation to the
departed) for Dasaratha. Hence it can be concluded that a married woman has
also undergone formal Upanayana and gains eligibility to chant Vedic Mantras.
Many Azhwars and Naayanmars are not born Brahmins but are great Vedic scholars.
Their idols are installed in Hindu Temples and are adorned with sacred threads.
Therefore it is obvious that everybody attains the stage of Dwija only after
Upanayana Samskaara and there is no ban on Soodras to undergo this ceremony as
some religious authorities rule. Also Manu says; “Janmanaa jaayate soodrah”, everybody is born a soodra at the time
of birth and has to attain the status of Braahmana. The word Braahmana refers
to one who is Brahma-jijnaasu seeker
of Brahman and not a title earned by birth.
The
sacred thread has three strands symbolic of three debts one need to pay—to the
teacher, to the Gods, and to the forefathers according to Taittareeya Samhita.
The three strands are also symbolic of Brahma, Vishnu, and Siva. They are
pleased with the offerings of one who wears a sacred thread. The three strands
also symbolize the three qualities—strength, fertility and splendor and the
three Vedas—Rig, Yajur, Saama. They also symbolize the three worlds and the
three Gunas (Sattva, Rajas, and Tamas).
The
three modes of Prakriti (Nature) are Sattva(gentle), Rajas (ego) and Tamas
(ignorance) as we all know. The task before a Yogi is to overcome Rajas and
Tamas by developing Sattva in his personality, initially as the Geeta says.
Finally, he must transcend Sattva as well and thus become liberated from
Prakriti (Material world) and its modes (Gunas). He is then known as
Trigunaateeta—one who has transcended the gunas in his endeavor to attain
liberation. The three strands reminds one of these facts, who wears the sacred
thread and does his prescribed duties by scriptures.
It
is said in Saamaveda Chandogya-sootra, that drawing one strand from each Veda,
Brahma made a composite string of three strands. Vishnu multiplied it by three
with knowledge, action and worship. Chanting the Gaayatri Mantra Siva tied an
eternal knot. In this way Yagnoepaveeta comprises of nine threads. Nine threads
represent nine divinities. The first: Omkaara, Brahman; the second: Agni, brilliance;
the third: Anant, patience; the fourth: Chandra, cool, illumination; the fifth:
forefathers, love; the sixth: Prajaapati, duty towards society; the seventh:
Vaayu, cleanliness; the eighth: Surya, splendor; and the ninth: all the Gods, impartiality.
There are 24 syllables in the Gayatri Mantra and there are four Vedas. 24x4=96.
Therefore there are 96 hand breadths in the Yagnoepaveeta. That is how a
Yagnoepaveeta is hand made by specialists as per the scriptural codes chanting
prescribed mantras.
There
is a religious injunction that Praanaayama and Gaayatree Mantras as administered
at the time of Upanayana Samskaara is restrictive to those
who have undergone Upanayana Samskaara and others are prohibited from chanting them. MNU mentions yet another shortest Gayatree Mantra "Om tadbrahma | Om tad vaayuh | Om tadaatmaa | Om tatsatyam | Om tatsarvam | Om tat puroer-namah || This Gaayatree mantra is universal and can be used by all including girls, women and so called low caste with reverence, without prejudice to religious sentiments of Hindus today and religious authorities like Sankaracharya. The mantra can be translated as: “Om that is Brahman. Om is that Vaayu (Wind God). Om is that finite Self (Aatman). Om is that Supreme Truth. Om that is all. Om, that is multitude of all citadels (the bodies of creatures). Salutation is to the Supreme Being.
who have undergone Upanayana Samskaara and others are prohibited from chanting them. MNU mentions yet another shortest Gayatree Mantra "Om tadbrahma | Om tad vaayuh | Om tadaatmaa | Om tatsatyam | Om tatsarvam | Om tat puroer-namah || This Gaayatree mantra is universal and can be used by all including girls, women and so called low caste with reverence, without prejudice to religious sentiments of Hindus today and religious authorities like Sankaracharya. The mantra can be translated as: “Om that is Brahman. Om is that Vaayu (Wind God). Om is that finite Self (Aatman). Om is that Supreme Truth. Om that is all. Om, that is multitude of all citadels (the bodies of creatures). Salutation is to the Supreme Being.
Brahma here stands for expanding Prakriti
(Nature) which is but a mode of Brahman. The root brih in Sanskrit means ever
expanding. Vaayu stands for the
Supreme perceptible as universal movement. Aatman
stands for the individual Self. The word sarva stresses the omnificent nature
of the Supreme. Namah can be
substituted for Namana meaning
transformation. Then puroernamah can
be explained as the transformation of the universe into the shape which is
powerful or as the transformation of Supreme reality as Prakriti into the form
Universe.
MNU
explains Savitar is Brahman elsewhere in the following Mantra: "Ghrinih
Soorya Aadityoemarchatyanti tapah satyam madhum ksharanti |tad brahma tadaapa
aapoe jyoeti rasoe-amritam brahma bhoorbhuvah suvaroem || [Aaditya,
the supreme cause of the universe, is the giver of light and water and is the
source of all energy. He is denoted by the syllable OM. Gods worship Him as
Tapas (penance) and Truth. Being worshiped thus He grants bliss to the
worshipers. (That is why we offer honey and sweet to the deity during 16-steps
worship). That form of the Sun is Brahman.
That is the pervading cause of all. That is water, fire, flavor and ambrosia.
The three Vyaahritees (attributes) representing the three worlds and the
Pranava Om representing the cause of the universe denote that Brahman]. Hence it is implied in the customary Japa
Savitar denotes Brahman only which should be recognized and contemplated upon
by the one who meditates on Gayatree
mantra, and not the visible and cognizant Solar energy.
GAAYATREE JAPAM
Upaakarma
Ceremony is completed by meditation on Gayatree Japa mantra the next day
usually 1008 or 108 times as per convenience and time available. The famous
Vedic Mantra named Gaayatree shares its name with the meter in which it is
chanted. Gaayatree is also known as tripadaa Gaayatree. It has three paadas of
eight syllables. Gaayatree Mantra reads
as follows:
“tatsavitur varenyam (8)
| bhargoe devasya dheemahi (16) | dhiyoeeyoenah
prachoedayaat (24) ||
No
mantra is fit to be employed in religious acts unless the meter, the deity and
the seer are also remembered. So Gaayatree meter, Sage Viswaamitra and deity
Savitar are mentioned for this mantra.
Conventionally,
Om bhurvbhuvasuvah is added at the
beginning of the mantra. Also “omaapoe
jyoteerasah amritam brahma bhoorbhuvah suvaroem” succeeds the Gaayatree mantra. The three together as found in
Mahaanaaraayana Upanishad forms the Praanaayaama mantra. Pranaayaama which is
performed before Gaayatree Japa as well as many rituals including the twilight
devotion, Sandhyaavandana is for self-purification. Until one is purified by
the practice of Praanaayaama he is not ready for Japa.
Aaapah expresses the omnipresent
impart-existence which is also the Jyoti or self-luminous Pure
Consciousness. The same reality is rasa--original bliss, and amritam--Immortality.
It is Brahman because It is not limited by time, space and causality. The same
Reality is bhooh, being, bhuvah,
the substance of all that exists and suvah, the dissolve. The ending Om
affirms that Parabrahman described as above is the innermost Self or Pratyagaatma.
Praanayaama
mantra is more elaborate and runs as follows:
Om
Bhooh | Om Bhuvah | O(Ga)m suvah | Om Mahah | Om Janah | Om Tapah | O(ga)m Satyam
| Om
tatsviturvarenyam bhargoedevasya dheemahi dheeyoe yoe nah prachoedayaat | Omaapoe jyotee rasah amritam brahma bhoorbhuvah
suvaroem ||
[Om
is Earth. Om is Sky. Om is Heaven. Om is Middle Region. Om is Mansion of the
Blessed. Om is Place of Birth. Om is
Truth. Om may we meditate on the Adorable ight of that Divine Generator who
quickens our understandings! Om he is water, light, flavor, ambrosia, and also
the three worlds. He who is denoted by OM (pranava is all this.
The
antique portion of the above Mantra is called Gaayatree Mantra of twenty four
syllables;
Om(01)
tat (02) sa (03) vi (04) tur (05) va (06) rae (07) nyam (08) Bhar (09) goe (10)
dae (11) va (12) sya (13) dhee (14) ma (15) hi (16) Dhi (17) yoe (18) yoe (19)
nah (20) pra (21) choe (22) da (23) yaat (24)
The
underlined portion in antique is known as Gaayatreesiras consisting of 16
syllables; it is called so because it forms as if it were the head of the
family. Prajaapati is its Rishi, a
Anushtub is the meter and Brahama, Agni and Vaayu are the deities.The word tat (that) qualifying
Savitar implies that the visible prime luminary of the heaven is only a representation
of the Supreme Principle who is referred to here as immanent in all creatures
and also transcendent. He is savitar because He is the cause of the Universe
and he animates and impels all that exists. He is deva (one who shines) because
he is self–luminous and all other light, whether intellectual or physical, is
borrowed from Him only. The devotee meditates upon his Bharga, light, for the attainment of all the four-fold values of
life-Dharma, Artha, Kaama, and Moksha.
Mahaanaaraayana Upanishad mentions yet another
form of of Gaayatree mantra directly addressed to Brahman;
Om
bhoor-bhuvah suvar-mahar-janas-tapah satyam tad-brahma tad-aapa aapoe jyoetee rasoe-amritam brahma bhoor-bhuvah
suvar-om ||
This
mantra differs from the standard Praanaayaama Mantra in its prefixing of Pranava and
Vyaahritees and by substituting Savitar
for Tat Brahma. Thus it is directly
addressed to Brahman and therefore apt for both Praanaayaama during the
twilight devotions and for Gaayatree japa. It is also shorter version for
Praanayaama. This could be used for Praanaayaama in Yoga Practice by those who cannot hold their breath for long.
[The
seven worlds Bhooh, Bhuvah, Suvah, Mahah, Janah, Tapah, Satyam are Brahmaloka
or having Brahman as their inner-self. That is Brahman. That is water. Water,
fire, the quality of taste, the released soul are all Brahmaatmaka. The three worlds
Bhooh, Bhuvah and Suvah are Om or Brahman.]
The
Praanaayaam which is performed during
the twilight devotional prayer differs
from the one advocated by Pataanjali for the practice of Yoga. In this case breathing in (Rechaka), holding
the breath within (Kumbhaka), and breathing out (Preraka) are proportionately
measured. In Yoga practice the retention period alone is measured by the
formula given here.
All
who have not undergone Upanayana including women can chant 108 or 1008 times
the Mantra “Om tadbrahma | Om tadvaayuh | Om tadaatma | Om tatsatyam | Om
tatsarvam | Om tat puroernamah || which is the shortest version of
Gaayatree Mantra but equally effective on this sacred day. This could be used by all for both Praanaayaama and Gaayatree japa including woman and by those who have not undergone Upanayana with no caste bias.
Normally
Gaayatree Japa is done after bath in the morning hours sitting erect in
padmaasanaon a pair of Kusa grass in a
clean cool place and after doing
Praanaayaama three times followed by the
customary Sankalpa (religious resolution). Then the Gaayatree mantra is
meditated upon 108 or 1008 times. Then
Gaayatree is given a warm send off and
ending with saatveeka tyaaga (seeking
pardon from the Supreme for any commission or omission—“Kaayena vaachaa…. Naaraayanaa iti samarpayaami”
RAKSHA BANDHAN
Sraavan
Poornima is celebrated all over North, West and East India as in South India
by different names, the most widely spread being the Rakshabhandan. Raksha
means protection and Bandhan means to tie. This interesting festival has a
personal and affectionate homely touch drawing its inspiration from several mythological
incidents. . Today it is considered as a privilege and honor to be chosen as brother
by a girl who ties a Raakhi, amulet on her chosen brother’s wrist. On this day amulet
called Raakhi or Rakshi is tied round the wrist of brothers by the sisters to
guard against all evils throughout the ensuing year. This includes those whom
the girl chooses as her adopted brother. This Day may be aptly celebrated as
Brother’s Day or Universal Brotherhood Day
It
is also customary for Brahmins and Purohits to tie amulets round the wrists of
their patrons. Those who receive the amulets honor them with gifts and sweets.
The silken thread that is tied around the wrist would be charged with divine
power if the following Mantra is chanted at the time of tying besides being the
symbol of love:
Yena baddho balee raajaa daanavendro mahabalah |
Tena twaam anubadhnaami rakshey maa chala maa chala ||
I
am tying your wrist with this holy thread which was tied to King Bali. Oh holy
thread! Please protect against all evils without moving away!
This
Mantra reminds us of Mahalakshmi who tied the Raksha on the wrist of Bali who
went to him in disguise on this memorable day as given in Puranas. She was sad
for Vishnu moved away from Vaikuntha to guard the city of his devotee, the
pious king Bali leaving behind Lakshmi. When Bali realized that the lady was
none other than Lakshmi he requested Lord Vishnu to accompany her to Vaikuntha
as he had now assured protection from the wrist-band against all evils that was
as powerful as Vishnu himself.
On this day Sachi, the consort of Indra tied a
holy thread around the wrist of Indra when he got defeated by demons. But with
the power of this Raksha he could fight back and defeat Rakshasas and could
recover his capital Amaraavati.
Lord
Krishna when he got wounded in war Draupadi dressed his wound tearing a piece
of silken cloth of her saree. He was very much moved by this incidence and then
on accepted her as his own sister and protected her throughout.
On
this day, Yama’s sister Yamuna, tied the Rakhi on Yama’s wrist. Moved by this
he blessed with long life all those who had been fortunate to have the
wrist-band tied from their beloved sisters.
Here is a thought inspiring spiritual message sent by VHP on Rakshaabandhan Day:
"The strands of this Raksha tied on the hands of brothers by sisters symbolically represents the fibers that hold the virtuous societies together. The vivid colors signify harmonious co-existence, sacrifice for each other, and purity of thought and action. All elements of creation, inter-dependent and bonded together, share a common commitment of caring and being cared for, be they brothers and sisters, relatives, friends, the Guru, the nation, the world, the universe or Brahman, the Lord".
Here is a thought inspiring spiritual message sent by VHP on Rakshaabandhan Day:
"The strands of this Raksha tied on the hands of brothers by sisters symbolically represents the fibers that hold the virtuous societies together. The vivid colors signify harmonious co-existence, sacrifice for each other, and purity of thought and action. All elements of creation, inter-dependent and bonded together, share a common commitment of caring and being cared for, be they brothers and sisters, relatives, friends, the Guru, the nation, the world, the universe or Brahman, the Lord".
OTHER EVENTS
This
day is the Birthday of Balarama, the elder brother of Lord Krishna.
This
day is celebrated as Narial Poornima in Mahatrahstra worshipping Lord Varuna,
the God of Sea.
In
Orissa it is a long celebration called Jhulan Yatra worshipping Radha and
Krishna, the inseparable divine pair singing Geeta Govinda. Orissa Brahmins
observe Upaakarma on this day like in other parts of South India and Konkan to change
their sacred threads to start study of Vedas.
Lord
Ganesha in some quarters is believed to have two wives Siddhi and Riddhi.
Santoshi Maa was born to them out of the divine flames that emerged out of
Siddhi and Riddhi with the blessings of Lord Ganesha to fulfill the desire of
their two sons.
This
is the culmination day of the year long Siva Pooja with grand Pooja called
Pavitropana in Gujrat.
This
is celebrated as Jhoolan Pornima in Bengal dedicated to Radha and Krishna and
also as Rakhi Poornima.
People
in Madhya Pradesh region who have sons celebrate this day as Kajori Poornima
praying for long life, health and wealth.
Other
places also celebrate this day with different names as Raakhi Poornima, Gamha
Poornima (worship of cows), Jandhyaan Poornima (changing of threads) etc.
RAKSHA
The strands of this Raksha symbolically represent the fibers that hold a virtuous society together. The vivid colors signify harmonious co-existence, sacrifice for each other, and purity of thought and action. All elements of creation, inter-dependent and bonded together, share a common commitment of caring and being cared for, be they: brothers and sisters, relatives, friends, the Guru, the nation, the world, the universe or Brahman, the Lord.
BIBLIOGRAPHY
1.
S.M. Krishnamaacharya, Srivaishnava Dinachari, Sanatana Dharma Sabha,
Saragooru, India
2.
Vijayaraghavan S, Significance of Upakarma, Sri Vaishnava Home Page
3.
T.K. Mahadevan, A concept of Hinduism, Bharatiya Vidya Bhavan, Mumbai
4.
Prem P Bhalla, Hindu Rites, Customs and Traditions, Pustak Mahal, Delhi
5.
Swami Sivananda, Hindu Feasts and Festivals, Divine Life Society, Uttaranchal, India
6.
Swami Vimalananda, Mahaanaaraayana Upanishad, Ramakrishna Math, Mylapore,
Chennai-4, India
interesting & informative ...
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