Friday, September 27, 2013

INVOCATION AND CONCLUSION MANTRAS FROM UPANISHADS AND VEDAS


INVOCATION AND CONCLUSION WORSHIP MANTRAS FROM UPANISHADS AND VEDAS

 (Discourse by N. R. Srinivasan, TN., USA, September 2013)


Upanishads contain philosophical discussions that had taken place at various periods of time between different teachers and their students, regarding Eternal purpose of Creation and the Great Goal of Existence.

We have an incomparable literature on philosophy in the volumes of Upanishads, which are as true today as they were heard several millions of years ago, the authors of which are unknown to us. The rishis in their godly inspiration and intoxicating bliss forgot to subscribe their names or give references to their masterpieces.

Upanishads have given supreme importance to the acquisition and realization of the knowledge of Brahman and have sidelined the process of sacrificial tradition. The Upanishads teach that one should attain Brahman alone to attain immortality. The Upanishads are expounding many an imperceptible Truth regarding the ultimate objects of life. Truths that we cannot arrive at otherwise are expounded here. The following are some of the unique teachings of the Upanishads:

1.     Brahman is the ultimate cause of this Universe and everything else is dependent upon that one Supreme Cause.
2.     The Universe was created in a systematic manner according to the will of the Supreme Cause.
3.     The entity of Jeevaatman is an eternal principle without any origination or destruction but is going through the cycle of births and deaths on account of the world from beginning less time.
4.     The Jeevaatman should become aware of its true nature and destiny and has to shape itself in such a way that it gets rid of the association with matter.
5.     Everyone in this world is entitled to become liberated but it waits only for his aspiration and effort.
6.     All these entities viz. man, matter, time and the celestial abode are dependent upon the Supreme will of Paramaatman and one has to realize his subservience to Paramaatman.
7.     The way of getting liberated from the bondage of Samsaara (worldly pleasures and sorrows, terrestrial entanglements) is also taught by the Upanishads. One should seek the grace of Paramaatman through submission to His will and due participation in his duties that pleases the Lord. The Upanishads teach that loving meditation upon the Lord and complete surrender unto His will are the means of liberation.

The Upanishads are the ultimate authorities for all the different systems of Vedaanta philosophy. It is not an exaggeration if we say that Upanishads have influenced all spiritual speculations in the world and have been the foundation of Indian Philosophical Thought and Culture. All systems of philosophy have drawn from Upanishads valuable thoughts whether they acknowledge or not.

Upanishads like Taittireeya include a “convocation address” delivered to the departing students from ‘Gurukula’ the university. The teacher by way of commandments and advice focuses on: 1) advice relating to the individual himself, 2) his relationship with others, 3) his right actions in the world, 4) his attitude towards the eminent men of culture, 5) the laws of charity, and 6) his duty to follow the eminent living men of his own times. Over the shoulders of students the seers of Upanishads addressed the entire Sanatana Dharma Community to follow these commandments and advice.

The departing student was neither thrown out into the world of tension and chaos from which he was so long and so efficiently kept away in the Gurukula till then, as it happens more often today nor advised to follow the life of a recluse. Spiritual education of the Upanishads was so organized as to work perfectly in unison with the demands of the society and the needs of living at that time, so that the student, from the day he had walked out of his teacher’s protection, proved himself to be a fully trained soldier to fight the battle of life  in the society guided by the teachings of the Upanishads.

No study of Upanishads ever started without the guru and the disciple chanting together the peace invocation. Everyday the teacher and the taught sat together and started their discourses only after a common prayer. The term upa-nishad means ‘sit very near’ and comes from the practice of the teacher and the taught sitting together. This indicates the intimate relationship between the preceptor and the disciple. They sit close to each other to hold an intimate dialogue on the most exalted and solemn subject namely, the Supreme Brahman. Because of its content Upanishad is often translated to mean annihilating the ignorance completely. Prayer is a technique by which we tune ourselves to the highest perfection and thereby come to invoke in ourselves a greater perfection of both mind and the intellect. To pray is to be seated with the Lord at his feet. To pray is to aim at the target of God-head with the arrow of intense longing, which has the sharp end of full faith. To pray is again, to receive consolation and inspiration as a disciple at the hands of the teacher. Prayer includes praise, love, adoration and glorification. In our religious prayers we ask our beloved some favor. In Upanishad prayers we leave the choice to him for he knows what is best for us!

Just before the study of the Upanishads, thus each day, the Master and the disciple pray, and thus invoke the best in them to come out, through a complete surrender to the mighty powers of the omniscient God-principle. When the mantras are chanted with intonations, a divine atmosphere is created with holy vibrations all round. The resplendent Self is attainable by the practice of spiritual discipline as truth and continence. The chanting of mantras is a great spiritual discipline.

There are six Shaanti Mantras for the popular Upanishads—Isaavaasya, Svetaavataara, Mundaka, Maandukya, Prasna, Kena, Katha, Taittereya, Aitreya, Naaraayana, Mahaanaaraayana, Brihadaaranyaka, Chandogya, Kaivalya, Kalisantarana, Ganapatyatharvaseersha, Surya and Amrita Bindu--that are chanted both at the beginning and end of the teachings of the Upanishad by both the preceptor and the disciple. Some of these mantras are common to more than one Upanishad, as you see below.  There are many other Shaanti Mantras found in Vedas which are not repeated in Upanishads as Shanti Mantras, like “Asatoe maa sadgamaya” “Tachcham yoeraavrineemahe” etc.

Mantras found in Principal Upanishads are reproduced below in their original in Sanskrit language along with English translation.



Om poornamadaha poornamidam poornaat poornamudachyute |
Poornasya poornamaadaaya poornameva avasishyate ||
|| Om Saantih; saantih; saantih ||

That is whole, this is whole; from the whole, the whole becomes manifest. From the whole when the whole is negated, what remains is again the whole. With particular reference to the Vedic study here this could also mean: That other world is full (with veda). This world is full (with veda). That which fills is more celebrated than the world that is filled. Withdrawing the vyahriti that is the agent of filling from the world (that is pervaded by vyahriti) their remains the Omkaaraatmaka vastu that is full. Om Peace be; Peace be; Peace be. This mantra is also translated by some as follows: That which is beyond is Plenum (full and undiminished). That which appears as this here (that is as the universal) is also Plenum—equally full and undiminished. Out of the Plenum, Plenum arises. Plenum having been taken out of Plenum, what remains is still the same (undiminished) Plenum. Purushasookta implies, what appears as the Universe as Plenum is but a very limited aspect of Purusha, while what remains as un-manifest is unlimited, is incomparably great.

Om bhadram karnebhih  srunuyaama devaaha; bhadram pasyemaakshabhir-yajatraaah | sthirair-angais-tushtuvaagam sas-tanoobhih vyasema devahitam yadaayuh || swasti na indro vriddhasravaah; swasti naha poosha viswavedaah |  swasti nastaarkshyo arishtanemih; swasti noe brihaspatir-dadhaatu | |
 || Om saantih, saantih, saantih ||
(Isavasya, Svetaavataara, Brihadaaranyaka)

O ye Gods, may we hear with our ears (always) what is auspicious; O Worshipful Ones, may we with our eyes see (always) what is auspicious. May we live the entire length of our allotted life hale and hearty, offering our praises (unto Thee). May Indra, the ancient and famous, Sun(Pusan) the all knowing, the Lord of swift motion(Vaayu) who saves us from all harms and Brihaspati who protects the spiritual wealth in us—bless us(with intellectual strength to understand the scriptures and the heroic heart to follow the teachings). Om Peace be; peace be; peace be.
(Prasna, Mundaka, Maandookya, Kaivalya, Soorya, Ganapatyatharvaseersha, Amrita Bindu upanishads)

Om vaang may manasi pratishthitaa; manoe may vaachi pratishthitam; aaviraaveerma edhi; vedasya ma aaneesthah | srutam may maa prahaaseehi | anenaadheetena |  aho raatraan sandadhaami | ritam vadishyaami | satyam vadishyaami | tanmaamavatu | tadvaktaaramavatu |  avatu maam | avatu vaktaaram avatu vaktaaram | |
 || Om  saantih, saantih, saantih||
(Aitreya upanishad)

Om! May my speech be rooted in my mind; may my mind be rooted in my speech; Brahman, reveal Thy self to me. Oh! My mind and speech enable me to grasp the Truth that the Vedas teach. Let not what I have heard forsake me. Let me continuously live my days and nights in my studies. I think Truth. May that (Truth) protect me! May that protect the teacher! Protect me; protect the teacher; protect the teacher. Om! Peace be; peace be; peace be.

Harih Om, sanno mitrah  sam varunah | sanno bhavatvaryamaa |  sanna indro brihaspatih; sanno Vishnu-rurukramah; namo brahmanay |  namaste vaayo; tvameva pratyaksham brahmaaci | tvameva pratyaksham brahma vadishyaami |  ritam vadishyaami  |  satyam vadishyaami | tanmaamavatu | tadvaktaaramavatu | avatu maam | avatu vaktaaram | |
|| Om saantih, saantih, saantih  ||
(Taittireeya Upanishad)

May Mitra and Varuna be blissful to us; May Aryamaa(one of the Aadityas) be blissful to us; May Indra and Brihaspati  be blissful to us; May Vishnu  of vast strides grant us happiness; O Vaayu’ salutation unto you; Thou art verily Brahman immediate; I shall call thee alone as immediate Brahman; I shall call you Ritaa or righteousness. I shall call you Truth. May that Brahman protect the teacher! May it protect me! May it protect the teacher! Om, Peace be; peace be, peace be.

Om Aapyaayantu mamaangaani vaak-praanas-chakshuh   srotram atho balamindriyaani cha sarvaani | sarvam brahmoupanishadam maaham brahma niraa-kuryaam  maa maa brahma niraakarot; aniraakaranam-astu aniraakaranam may astu  yadaatmani nirate ya upanishatsu dharmaah te mayi santu te mayi santu || 
|| Om saantih; saantih; saantih  ||
(Chandogya Upanishad)

 May my limbs, speech, vital air, eyes, ears as well as strength and all sense organs become well developed! Everything is Brahman revealed in the Upanishads. May I not deny Brahman, may not Brahman deny me. Let there be no discarding of Brahman by me.  May there be non-rejection of the Lord for me. In me who is committed to the pursuit of knowledge of Brahman, let there be all those qualities which are mentioned as qualifications in the Upanishads. Let those qualities be in me. Om! Peace be; peace be; peace be.

Om saha naavavatu; saha nau bhunaktu; saha veeryam karavaavahai; tejasvinaavadheetamastu; maa vidvishaa- vahai ||  ||Om! Saantih; saantih; saantih ||
(Katha, Naaraayana, Mahaanaaraayana, Kena, Kalisantarana Upanishads)

May he protect us both together (by revealing knowledge). May He protect us both! May we attain vigor together! Let what we study be invigorating. May we not hate each other!  Om! May there be peace, peace be, peace be!

This prayer seems to be especially imperative in the study of scriptures, where the chances for wasteful and useless arguments are so many that they can lead us into the meshes of ruinous misunderstanding, understanding and non-understanding of the scripture at every step. (Use of this mantra during Shoedasoepachaara pooja is not understandable as in practice in some temples. (Probably its usage is   due to its association with Upanishads like Mahaanaaraayana, Naaraayana and Ganeshaatharvasheersha etc.)

It is more appropriate to chant the Shanti mantra invariably accompanying Purushasooktam than the one above during worship rituals, as it is an appeal to Supreme Brahman though this does not accompany Upanishads normally:

Om tacchamyoraavrineemahay | jnaatum yajnaaya | jnaatum yajnapatayay | daivee svastirastu na-h | svastir maanushebhya-h | oordhvam jigaatu bheshajam | sam no astu dvipaday | sam chatushpaday || Om shaanti-h shaanti-h shaanti-h ||
(Invocation mantra of Purushasooktam)

We pray to God who dispels our sorrows and gives us the fruits of our rituals. We pray to Him to get the results of our rites and rituals as well as for the good of the one who performs the sacrifice.
May we attain the same kind of good that the gods in heaven get! May all the human beings also attain auspiciousness! In future also, let all the evils of life dispel us! May the human beings and the domestic animals under our care (our wealth) remain happy! Peace be1 peace be! Peace be!

Swami Chinmayananda has the following to say about these Shanti Paathas: “The great masters of the Upanishads knew no desire for the sense-world which they had enquired into and discovered to be hollow and riddled with carping sorrows. They prayed only for the cultural evolution of the entire kingdom of beings. This national character of Vedic period is stamped so faithfully in the words of the Shanti stanza in each of the Upanishads. Both the master and disciple sincerely wished and prayed that they should, during their spiritual life, see and hear nothing but auspiciousness. The sense organs—the eyes, and ears are the great-trunk-roads through which Satan enters the realm of God, within man. The other sense objects do not so directly pave a way to the mental suicide in man. Both the outer scenes of viciousness and the inner murmurs of foul intentions directly sweep us in front of them and then defile the edifice of spiritualism in our bosom; hence the great prayer of the Vedic seers that they should hear and see nothing but goodness and purity.

In the peace invocation, the thing desired or invoked is not something to satisfy the physical comforts or the mental desires of the student. The student is not begging anything at the feet of the Lord as we often do while offering prayers. All that he demands of Cosmic Powers, whom he is invoking, is that no obstacles shall come during the study of the Saastras from his master.

Their invocation to Indra, Vaayu, Soorya etc make us remember that Rama, Krishna- Gods are the products of a much later stage. They were deities that were sanctioned in the puraanic times. In the vedic period, the Masters knew only the five great Elements and such other manifestations to be the Divine personalities—the Devatas. They are invoked here both by the Guru and the disciple.

If each one, in a society or a community, is to ardently and sincerely pray so as to meet with only auspiciousness and act for the same, in such a country at such an era of culture, jails will be redundant, slum areas will be unknown, poverty unimaginable, disease a mere exception. From the state of affairs available today, we may despair and fail even to visualize that such perfect spiritual communism would be ever possible in the world, but this seems to be the pattern aimed at by the rishis of old and their prayers clearly indicate to what perfection they brought their vision, in their own times as facts realized”.

No peace invocation concludes without thrice repeating or invoking Saanti. The three repetitions are-- it is explained by Aachaaryas like Sankara, Raamaanuja, Madhwa--addressed to the three groups in which all the probable obstacles in the study of the scripture can be classified. They are: Aadhidaivikam (cosmic disturbances); Aadhi-bhoutikam (environmental disturbances); Aadhyaatmikam (inner disturbances). The first type of disturbance is from the phenomenal powers like lightning, thunder, rain, earthquake etc. Hence the first saanti is chanted loudly. The second type is the environmental disturbance like noise around, animals prowling, insects crawling etc. The second chant is softer than the first to indicate that it is directed to the environmental disturbances. The third type is disturbance springing from one’s own body like sickness, worry etc. The last chant is therefore in whispers directed to the inner disturbances.

The invocation is thus rounded up with a thrice repeated ‘call for peace’. This is to avert all possible obstacles. Obstacles are many and to exhaust all possibilities by name is impossible. But all obstacles can be classified under the three heads with reference to the source from which they arise. Thus, the sources can be: a) unseen b) seen and unknown c) subjective, within us in our own mind. In order to avert all obstacles arising from the above three types of causes, we have the thrice repeated peace call. It is believed that which is said thrice comes true. In the court of Law, one who takes witness stand says, ‘I shall speak the truth, the whole truth and nothing but truth, repeating the word ‘truth’ three times.

There is a difference in the tense of verbs used in the closing peace invocation. While in the opening passage the invocation expressed a humble submission to the Supreme, here at the end it is the joy cry of the devotee who feels the recipient of the grace. There if it was a cry to be blessed, here it is the joy of satisfaction at having been blessed.

In short, the student feels that the study all through the chapter has been fruitful and in this invocation he is expressing his gratitude for the blessings received from the Cosmic Powers, whom he had invoked in the beginning of the lessons.

It is customary to chant Shanti mantras from Upanishads at the conclusion of Shoedasoepachara Pooja (16 steps worship to the Lord) conducted in all temples and homes as Mantra Pushpas. Besides, a number of Vedic Mantras are employed as invocation or concluding prayers like Shanti Mantras found in individual Upanishads by learned priests and Vedic scholars. Some of them that are popular are quoted below.  

Asatoe maa sad gamaya | tamasoe maa jyoetirgamaya | Mrityoer maa amritham gamaya || Om Saantih! Saantih! Saantih!

Lead me from the Unreal to the Real! Lead me from Darkness to Light! Lead me from Death to Immortality! In the name of the Supreme Principle, may there be peace, peace, peace all around!

Charanam pavitram vitatam puraanam yena pootastarati dushkritaani | Tena pavitrena suddhaena pootaa ati paapmaanam-araatim taraema || (MNU)

He who is rendered holy by the ancient, widespread, sanctifying feet crosses over evil deeds and their effects. Having been rendered holy by that naturally pure and sanctifying feet of the Lord may we overcome our sins, our enemies!

Vidhartaaram havaamahae vasoeh kuvidvaanaati nah | savitaaram
nri-chakshasam || (MNU)

We invoke the creator of the universe who sustains the creation in many ways and who witnesses the thoughts and deeds of men. May He grant us plenty of excellent and all round wealth!

Viswaani deva savitar-duritaani paraasuva | yad bhadra, tanma Aasuva || (Rigveda V-82-5)

Oh Resplendent Savitar, the Creator, Please ward off all the sins from me! Please bring to me that which is beneficial (for I do not know what is beneficial) for me)!

Arjuna prays to Lord Krishna in Bhagavadgeeta “yaschreyassyaan-nischityam broohitanme” with the same concept in the following verse:

Kwaahamatyanta durbuddih kwach-aatmahita-veekshanam |
Yad-hitam mama daevaesa tad-aajnaapaya Maadhva ||                                      


Madhuvaataa ritaayatae madhuksharanti sindhavah | maadhveer-nah santvoeshadheeh || Madhu naktamutoeshasi madhumat-paarthiva(ga)m rajah | Madhudyaurastu nah pitaa || Madhumaaannoe vanaspatir-madhumaa(ga)m astu sooryah | maadhveergaavoe bhavantu nah || (MNU)

May the wind blow sweetly to me--the devotee of the Supreme Truth! May the rivers flow sweetly! May the herbs be sweet and beneficial to us! May there be sweetness day and night! May the constituents of the earth be sweet bearing! May heaven, our father, be sweet to us! May the sun be beneficial and sweet to us! May the cows give us sweet milk!


Mayi medhaam mayi prajaam mayyagnih tejoe dadhaatu |
Mayi medhaam  mayi prajaam mayeendra indriyam dadhaatu |
Mayi medhaam mayi prajaam mayi sooryoe bhraajoe dadhaatu ||
(MNU)
May Agni (Fire) render me intelligence, continuity of progeny and splendor born of the study of Vedas! May Indra (Divine King) render me intelligence, continuity of progeny and virility! May Soorya (Sun) render me intelligence, continuity of progeny and prowess that strikes fear in the heart of enemies!



Dyauh saantih antariksha(ga)m saantih prithivee saantih aapah saantih oeshadhayah saantih | vanaspatayah saantih viswedevaah saantih brahma saantih sarva(ga)m saantih saantireva saantih saa maa saantiraedhi ||

There is peace in the heavenly region; there is peace in the atmosphere; peace reigns on the earth;, there is coolness in the water; the medicinal herbs are healing; the plants are peace-giving; there is harmony in the celestial objects and perfection in eternal knowledge; everything in the universe is peaceful; peace pervade everywhere. May that peace come to me!

Om yaam medhaam deva-ganah pitaraschoepaasatae | tayaa maamadya medhayaa-agnae medhaavinam kuru || (MNU)

Oh Radiant, All-knowing God! Grant me that superior wisdom which the enlightened and the protectors possess. O God! Listen and answer my sincere prayers!

Tryambakam yajaamahay sugandhim pushtivardhanam |
Urvaarukamiva bandhanaan-mrityor-muksheeya maamritaat ||
(Rigveda VII-59-120)

We sing Thy (Supreme Principle) praise as responsible for Creation, Preservation and Destruction (Brahmaa, Vishnu and Siva) and as primordial Energies in the form of knowledge, Wealth and Happiness (Sarasvati, Lakshmi and Gowri). We are praying for the life rejuvenating
Nectar(Elixer), to get out of death inflicting deadly diseases as well as the cycle of birth and death. [This is a mantra from Rigveda. The above is the universal meaning as sectarian Siva worship was not yet known during the Rigvedic period, which directs the prayer to three eyed Siva, as explained in my detailed discourse on the subject.]


Aaa noe bhadraah kratavoe yantu visvatoe adabdhaasoe apareetaasa udbhidah | devaanoe yathaa sadmidvridhe asana praayavoe rakshitaaroe divay divay || (Rigveda 1-89-1)

All the divine gods arebent on our all-round progress; Everyday they protect us and nourish us sparing no time. In the same manner may pleasant tidings come near us from all corners, with no hindrance from others, with no disturbance and always with success!

Daevaanaam bhadraa sumatir-yajooyataam devaanaam raatir-abhinoe nivartataam | Daevaanaam sakhyam-upasaedimaa vayam Daevaa na aayuh pratirantu jeevasay || (Rigveda I-89-2)

May the blessed mind of the Devas shower on the Righteous! May the charitable disposition of the Devas turn especially towards us! May we gain the friendship of the divines! May that Devas bless us with long life for such a noble living!

Bhadram Karnaebhih srinuyaam daevaah bhadram pasyaema-akshabhir-yajatraah || sthirair-angais-tushtuvaamsas-tanoobhir-vyasaema daevahitam yadaayuh || (Rigveda 1-8-98)

Oh Gods endowed with charitable disposition!  May we   be able to hear
 through our ears,  your gospels! Oh Gods, You are the very embodiment of Sacrifices (yajna); may we see those auspicious things with our eyes!
May we live our full life singing your glory with strong limbs and body!

Aapoe hishthaa mayoebhuvahstaa na oorjae dadhaatana | mahaeranaaya chakshasey | yoe vah sivatamoe rasas-tasya bhaajayatae-ahanah | usateeriva maatarah | tasmaa aram gamaama voe yasya kshayaaya jinvatha |aapoe janayathaa cha nah (MNU)

Oh waters! Verily, you are bliss-conferring. Being such, grant us food, and great and beautiful insight of the Supreme Truth. Further make us in these very life participators of that joy of yours which is most auspicious, just like beloved mothers. May we reach that satisfactory abode of yours which you are pleased to grant us ! Please generate us also the waters of life and pleasure on earth during our life time!



Pasyema saradassatam | jeevema saradassatam | nandaama saradassatam | moedaama saradassatam | bhavaama saradassatam srinavaama saradssatam | prabravaama sarads-satam | ajeetaasyaama saradssatam | jyoekcha-sooryam drise || ya udagaan-mahatoe-arnavaat-vibhraajamaanah sarirasya-madhyaat samaa vrishabhoe loehitaakshah sooryoe vipaschin manasaa  punaatu ||   (MNU)

Let us live looking at Soorya for hundred years, let us live for hundred years, let us rejoice for hundred years let us enjoy for hundred years let us hear for hundred years!  May Lord Soorya glowing like a fireball purify our mind!

Agnim manyae pitaram-agnim bhraataram padamit-sakhaayam |
 Agnaeraneekam brihatah saparyam divi sukram yajatam sooryasya || (Rigveda X-7-3)

Lord Agni is my father.  I also take him to my brother.  I take him as an intimate friend too. Just as I worship the glowing radiance of the Sun in the divine world I worship the manifestation of Agni in his form of  Aahavaneeya (form of sacrificial fire). 

The above Mantra of Rigveda has inspired the devotees to chant the following popular devotional hymn at the conclusion of daily worship:

Tvamaeva maataa cha pitaa tmamaeva tvamaeva bhanduscha gurustvamaeva | Tvamaeva vidyaa dravinam tvamaeva tvamaeva sarvam mama daevadaeva ||


It is also customary to invoke peace three times with the above mantras from Vedas as in Shanti Paathas of Upanishads.


“Tadvishnoeh paramam padam sadaa pasyanti soorayaha; diveeva chakshuraatatam tad vipraasoe, vipanyavoe; jagrivaagam sasyamindhatae tad vishnoeryat paramam padam || Paryaaptaa anantaraayaaya sarvasstoem-eti  raatra-muttamma ahar-bhavati sarvasyaaptyai sarvasya jityai sarvameva tenaapnoeti sarvam jayati ||”

The learned are looking at the abode of Vishnu (paramapadam) just like looking at the Sun that pervades the sky. The learned sages reach the abode of Vishnu cautiously without much difficulty.   May I be blessed with good things day and night! I pray to the All Pervading to attain everything, to conquer everything and to possess everything.

It is also customary to chant the first Mantras of four Vedas as prayer mantras. These can be found with full meaning in my discourse “The Vedic Hymn that Hypnotized the World Gathering—Inaugural Recording for HMV” on the Blog Hindu Reflections.



REFERENCES:

1.     Swami Chinmayananda, Taittireeya Upanishad, Central Chinmaya Mission Trust, Mumbai
2.     Swami Devarupananda, Mantra Pushpam, Ramakrishna Mutt, Khar, Mumbai
3.     Parthasarathy A,The Symbolism of Hindu Gods and Rituals, Vedanta Life Institute, Mumbai.
4.     Dr. N.S. Anantha Rangacharya, Principal Upanishads, vol. 1 & 2,  Bangalore
5.     Swami Vimalananda, Mahaanaaraayana Upanishad, Ramakrishna Math, Chennai, India.
6.     Girish C. khosla, Havan Mantra, Arya Samaj, Michigan, USA
7.      Anantarangachar, Rigvedaratna Sampta (Kannada),  DVK Moorti
      Publishers, Mysore, India. (Translation by N.R Srinivasan)


APPENDIX

Swami Chidananda on Immortality

असतो मा सद् गमय | तमसो मा ज्योतिर् गमय | मृत्योर् मा अमृतं गमय ||

(Brihadāranyaka Upanishad 1.3.28)

When do not see the rope in dim light, our mind projects a snake.
Be quiet. Do not project imaginary stuff. The snake disappears.
There is no snake. That is truth.

When we gain total clarity, we realize the supreme bliss is inside us.
Be still. Discover the completeness within.
Happiness is you. That is God.

| asato maa sad-gamaya = Be quiet. Leave the false. Stay with truth.
| tamaso maa jyotir-gamaya =
Be still. Total attention is jyotih, light.
| mrityor maaamritam gamaya = The above two will bring you to God.

Om.


SLOKAS INSPIRED BY VEDIC THOUGHTS
Translated by P.R.Ramachndran


Swasthi prajabhya paripalayantham,
Nyayena margena maheem maheesa,
Gobrahmanebhyo shubhamasthu nithyam,
Loka samastha Sukhino bhavantu.

Let good things occur to the king of the country,
Who looks after his people well, in the path of justice,
Let Cows* and Brahmins** have a pleasant life daily,
Let all people of the world have a very pleasant life.
        *wealth was measured by cows in those times
        ** People in search of God

Kale varshathu parjanya,
Prauthwee sasya shalini,
Deso yam kshobha rahitha,
SAjjana santhu nirbhaya.

Let the monsoon be timely and plentiful,
Let  earth  be covered with vegetation,
Let the country live without problems,
And let good people never have fear.

Aputhra puthrina santhu,
Puthrina santhu pouthrina,
Adhana sadhana,
Santhu jeevanthu sarada satham.

Let sonless people have son,
Let people with son have grand sons,
And let people who are poor or rich,
Live and see one hundred autumns.

Sarvathra sukhina santhu,
Sarve santhu niramaya,
Sarve bhadrani pasyanthu,
Ma kaschid dukha bhag bhaveth.

Let people live with pleasure everywhere,
Let all people live without diseases,
Let every one feel themselves secure,
And let none have at anytime sorrow,

Om Sarvesham swasthir bhavthu,
Om Sarvesham santhir Bhavathu,
Om Sarvesham poornam Bhavathu,
Om Sarvesham Mangalam Bhavathu.

Let comfort be every where,
Let peace be everywhere,
Let there be plenty everywhere,
And let good things happen everywhere.

Om Santhi, Om Santhi, Om Santhi

Let there be peace,
Let there be peace,
Let there be peace.
.









  






Friday, September 20, 2013

GANAPATI MOORTI VISARJANAM--WARM SEND OFF TO GANESA IMAGE

GANAPATI MOORTI VISARJANAM— WARM SEND-OFF TO GANAPATI IMAGE
(DISCOURSE BY N.R. SRINIVASAN, BRENT WOOD, TN, USA, SEPTEMBER2013)
It is customary to give a warm send off to Lord Ganesha Moortis  temporarily installed for week- long or ten days of celebration at all  common places including temples to facilitate mass worship, in Maharashtra with the words "Ganapati Bappa Moriya (my own)! puduchya varshi laukar yaa-- Oh Lord Ganapthi, My beloved  Lord!  Soon return next year” where Ganesha worship is very popular, and then immerse the icon deep in running waters or deep sea. In Tamil Nadu where he is equally popular Tamils send off with affectionate words Ganapati Appane, Poria? Oh Lord  Ganesha, are you going away? Here he is leaving probably to his abode in Kailasa through the waters after visiting his second mother Ganga as Dvaimaatura. They then revert back to their routine Moorti worship waiting for his next visit  on another Ganesh Chaturthi Day.
 I do not know why people call this act as Ganapati  Visarjan   instead of Ganapati  Moorti  Visarjan.   As usual each one comes with his own theory and nobody can question those wisdom thoughts! It will  however occupy the mind of American Hindu Kids to say that Ganesha is thrown away or discarded as they usually employ a well painted paper-mache or a beautiful burnt clay idol. But why this send-off of repetitive or cyclic nature symbolized in action and worship with lot   of fun fare? Aavaahana brings the Lord from the concept of Niraakara (formless) to Saakaara (form) and again in Visarjana from Saakaara to Niraakara as the idol which came from the clay of river bed goes back to the river bed as clay.  Saakaraa needs physical medium. This comes out of elements, earth, water, air, fire and ether. After Visarjan this form merges with nature reminding us of the cyclic nature of life.  As is usual with Hindu concept there are deep hygienic, ecological and spiritual significance in Hindu form of worship. It is necessary to revive the bed of the rivers and lakes exposing fresh soil by removing surface soil. When it returns with antiseptics like turmeric and vermilion it helps the living water creatures. That is why there is the orthodox view to make Ganesha idols out of clean river-bed clay and natural colors and not plaster of Paris. Of late bio-degradable   paper-mache idols are also popular.  In strict religious sense even these temporary idols are installed with suitable invocation prayers to the Supreme to grace the idol with temporary divine presence as water in Kalasa into which holy rivers are invoked.
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 of temple, the devotees will not be able to view or do poojas to the Moola vigrahas (stone idols) because the divine presence is temporarily withdrawn.  During Visrjanam of the temporary idol similar rituals are employed to withdraw the divine power in the idol and return the art piece back to its source. Somehow we have displaced the old tradition of pure clay models with new innovations with no proper explanation except it gives livelihood to many artists and promotes a sentimental and profitable business.     Goddess Gowri molded Ganesha's form from exfoliates of her skin. She is mother earth and clay symbolizes her body's exfoliates from which Ganapati was formed. In simple symbol worship,  Ganesha is made with vermilion, turmeric, flour or are-ca-nut and betel tied with a sacred thread all being  natural elements. These go back to nature when invoked deity is withdrawn by visarjan, being biodegradable.
In Hindu Moorti Upaasana  worship where permanent deities are installed with elaborate consecration ceremony extending over 48  days,  God is invoked or woken up before worship and is given a warm send off to rest, the way we treat an honored guest regularly.  In the temporary installations of Ganesha Puja the icon is invoked by prayers for divine presence and given a warm send off by Visarjan pooja. When Visarjan is completed the icon gets back to a lifeless art piece.  We buy molded Ganesha in the lifeless form or when we just han-mold prior to worship. An icon is not fit for worship if signs of deterioration or cracks are developed in the consecrated Moorti. Hence the need for a quick send off.  Those of you, who are familiar with Jagannath worship, know such a system is built in as the Moorti here is of wood. We have learnt about it in detail in the discourse on Jagannath.  Probably   Visarjana draws its support from Nava kalebar ritual or Jeernoeddhara ceremony.  Jagannath tradition is very old and pre-dates Ganesha worship. Even in other temples if the permanent Moortis  become defective or damaged they are suitably disposed of  with sacred ritual and a new deity installed in its place as happened in ancient Guruvayur Temple of Kerala due to fire devastation of the temple recently which claims its origin to Viswakarma’s  architecture and craftsmanship.
The permanent Moorti in Melkote in Mysore, an ancient Moorti of unknown origin is so worn out that no Abhisheka is possible today. But it has not cracked.  So Abhisheka is carried out once a year on the permanent Moorti. Regular Abhishekas are carried out on processional deity. So is the Abhisheka of  Lord Jagaanntha on mirror image with small quantities of Pooja ingredients in daily worship. In Sravana Belugola the moorti of Gomateswara cracked at many places.  Jain devotees repaired the Moorti with the help of French Geologists.  They are not Aagama based. Such a thing is not possible in Hinduism.  It seems more logical and sensible to restrict Abhisheka for the main deity on special festival days only and carrying out   routine Abhisheka on processional deity. This would save lot of food material which could be diverted to poor feeding. This will give long life to deity also, reduce the strain on waste water treatment as Abhisheka materials today are mostly diverted to municipal sewers for treatment.  In olden days they used to be diverted to temple agricultural lands for enriching the soil.  Abhisheka is a colorful ceremony and devotees would like to watch it as often as possible but we should restrain from overflow of Bhakti for other reasons as we restrict individual Visarjan ceremony of Ganesha in temple premises.
The other ritualistic form of invoking deity is in Kalasa of an earthen pot filled with water.  In this also  the waters go back to  the nature after visarjan when the invoked deity is withdrawn after final pooja. In the concept of Puranic religious worship Lord Ganesha comes to us heeding to our prayers to take care of our worries and troubles during Ganesha Chaturthi time and goes back to his abode Kailasa building comfort and happiness in us and after the religious visarjana ceremony joins his mother, Gowri (Mother Earth). That is why the Moorti is immersed in deep waters and in running waters.  As you all know Ganesha is called Dvaimatura, meaning one who has two mothers. It seems Parvati after molding Ganesha from her body scum threw the lifeless molded figure to Ganges Waters. Mother Ganga brought life into his body. Hence he is also called Ucchishta Ganapati associated with remnants worthy of discarding (body impurities). In the process Ganesha also calls on his other mother Ganga annually. From a spiritual angle during Ganesha Chaturthi celebrations we get deeply involved in Moorti Upaasana to rise ourselves to divine heights. Then-after the symbols and Moortis have no meaning for the spiritually enlightened seeker. He then starts on his Brahmoepaasana (Meditation on Brahman) on Niraakaara   Brahman.  
In our Ashtoettara satanaamaavali we pay our obeisance to him as Gunaateeta but also Sat-chit- Aanada Vigrahaaya in place of Roopaya or simply Sat-chit-Aanadaaya to pay our obeisance.  Let us not become   unfortunate victims like Kumbhakarna who unknowingly opted for Nidra for Ninda by twist of tongue managed by Vagdevi Saraswati to bring his end.  In all our prayers and in our act of Visarjana ritual we want to progressively move out of Moorti Upaasaana to Brahmoepasanav looking forward t  spiritual path at least towards the latter part of our life. Moorti Upaasana is needed for the young and immature minds as often emphasized by our Gurus. But are we condemned to be ignorant  all through in this life? If not how long we are to carry on with this concentration on divine invoked objects and when we should start our direct communion with Brahman? Some where we have to make a beginning.  Vivekanada Rock Temple has shown a way.   At the end of the participation in worship rituals  on Saguna Brahman devotees retire and  sit in a place of silence and meditate for few minutes keeping in mind Om the only symbol displayed in the hall.  Bahai Temple in Delhi also follows this pattern.  After the loud and boisterous Ganapati Visarjan and grand farewell, silence will not prevail in the devotee hall or Mukhya Mantap with so many children around. Even with the display of Keep Silence Boards children would love to play with Bala Ganesha and Bala Krishna or Bala Murugan. As matured elders and religiously refined we should concentrate on Nara-Gaja, like on Nara-Narayana in pure silent meditaton for spiritual elevation.  Let us set up here in USA an example that way to our counterparts in India too for they have not taken a lesson from Vivekananda Rock Temple.  Here Nara-Gaja represents Microcosm and Macrocosm. Ga indicates Gati, the final goal   towards which the entire creation is moving whether knowingly or unknowingly. Ja means Janma or birth or origin. Therefore Gaja means The Supreme from whom the world comes and towards whom they are progressing to be ultimately dissolved in him.
For  an American born and brought up here, Ganapati Visarjan means discarding the Moorthi after its use, unless Sunday school has taken some pains to explain the Philosophy behind it.  To a religiously devoted it means bidding good-bye to Ganesha who makes his Annual Visits like Aiyappan and returns back  to Kailasa to live with parents, a long holiday.  Devotees eagerly wait for Ganesha’s next arrival chanting all the time Sat-chit–Aaannda Vigrahaaya Namah;  for a religiously  involved  devotee everything  should be icon before him which he can touch and feel and so he has even reduced Parabrahman to a  down-to-earth Moorti  form as seen in his Ashtoettara Naamaavali which contains lot of description of Puraanic Ganesha.   Unfortunately Garbhagrihas are out of bounds (for fear of violation of Aaagama etiquettes)  except for benevolent Rudra in his Linga form in the sanctum or special Linga provided for the purpose of Abhisheka. So we flood him profusely with rich food items  in  the abhisheka   ritual keeping the American kids wondering why their  parents waste so much food items and not give it away to unfortunate children,   who are not rich and affluent like them.   Ganesha out-beats his father with his huge belly and trunk and consumes more natural products in Abhisheka.  To such over-poured devotee  with Bhakti with the loud  expression  Ganapati Bappa Moria ,  he is always Gajavadana, the elephant-faced one. They have lot of time and several births to elevate themselves spiritually; why not then enjoy in the ocean of Bhakti, they say! To the spiritually anxious he is Nara-Gaja, where Gaja stands for Naaraayana. To him he is Nara-Naaraayana, unseen, but one who guides him to spiritually elevate depending on his performance.  He struggles hard to reduce his future births as much as possible in this very life.  Some can even become Jeevanmuktas ((liberated in this very life) on this Earth like Sankara, say the Advaitins.



REFERENCES:
1.       Swami Bhaskarananda, Hindu Gods and Goddesses, Ramakrishna Math, Chennai, India.
2.       Swami Sivananda, Hindu Festivals and Fasts, Divine Life Society, Hrishikesh, India.
3.       Swami Nityanand, Symbolism in Hinduism, Central Chinmaya Mission Trust, Mumbai, India.
4.         Mukundan T.K., A Concept of Hinduism, Bharatiya Vidya Bhavan, Mumbai, India.


Friday, September 13, 2013

HINDU AMERICAN THOUGHTS ON GRAND PARENTS' DAY



HINDU AMERICAN’S THOUGHTS ON GRAND PARENTS DAY

(DISCOURSE BY N.R. SRINIVASAN, BRENTWOOD, TN, USA, SEPTEMBER 2013)

Though not as popular as Mother’s Day and Father’s Day, National Grand Parent’s Day is a secular holiday celebrated in USA since 1976 pioneered by Marian McQuade of Oak Hill, West Virginia. It is celebrated on the first Sunday in September after the Labor Day. President Jimmy Carter signed a proclamation to this effect on August 3, 1978. The proclamation is to honor grandparents to give an opportunity to show love for their grandchildren and to help them become aware of strength, information and guidance older people can offer in addition to what the parents do out of love and obligation. As a noble gesture it is an American culture for all elementary schools to invite grandparents on this day for a special break-fast meet with their grandkids studying at school and spend some time with them as mostly they lead a separate life unless warranted,  unlike in India. I am sure churches should also be conducting special mass worship on this day honoring grandparents!
Many grandparents have become the every-day every-hour caregivers for their grandchildren. These grandparents have become their grandchildren’s parents. In India Grandparent’s Day concept is still in its nascent stage as mostly grandparents like to live with their sons or at least with their eldest after retirement.  Normally kids of daughters miss grandparents’ company and guidance and also kids of other sons who have moved out. There is a general   turn of events that carrier oriented and ambitious sons too move away from parents as it happened in my case. I did not live even with my parents at the age of eight.  I was raised by my grandparents then, voluntarily with love and affection. But soon Grandparents day will become popular in India too as it always looks at America for its social activities and is a copy-cat. I am not sure whether it will have any religious focus as for mothers and fathers. But in Hindu culture lot of respect is given to grandparents and invitations for religious ceremonies like Upanayanam, Wedding etc. are printed in grandfather’s name if he is alive just to recognize his position as head of the family and to show respect even if he lives separate from grandparents. My brother’s kid’s Upanayanam ceremony card was printed in my name as a gesture of respect   as my brother is no more and even though I have hardly seen the kid living in USA.
In Tennessee, 9.4 percent of children live in homes headed by a grandparent. These grandparents are true heroes by providing the stability and love that these vulnerable children need. Often they give up their long-awaited retirement plans to take in their grandchildren when the parents are not able to provide care. Some have even had to move out of retirement communities or other senior housing. Some are still working and now have to consider child care, pediatric appointments and school schedules. Raising additional children in USA is not easy. It is a great financial strain for most, especially living on fixed income. Then there are legal issues and battles whether trying to get legal custody or simply to enroll the child in school.
They have to handle the changing situation like feeding new born, new car seat regulations, new social media, computer usage to oversee etc. The most important is the emotional effect that this new situation has on the grandparents and the grandchildren too. Grandchildren do not come to live with grandparents when everything is working well with their own parents. In some cases, the child has been abandoned or neglected by the parents. In others, the parent has died, has addiction problems or is in prison. Lucky are the grandchildren who have grandparents willing to take them and bring up with love and care more than their parents. Hindu Americans who have their children married to other cultures, if they are already not themselves, have many additional problems in bringing up their grandchildren if warranted needing adjustments between  cultures and traditions of their own as well of those imbibed from the parents by the grandchildren.
Grandparents provide the stability, discipline and love that the grandchildren miss. But these special grandparents need recognition, day-today support—financial, physical and emotional. They are often alone in facing the challenges of raising infants, toddlers, school-age children and teens. I understand some of these problems as I was raised as a teen by my grandparents. The Council of Aging of Greater Nashville is engaged in studying all the problems connected with the raising of kids by grandparents and providing council. India has not yet planned such councils.
The social fabric of Hindu Americans is so knitted that no human activity is   segregated from the divine be it a new house, new car, new computer, any Samskara (sacrament)  like naming ceremony, wedding etc., or even a celebration   of  National Day like Mother’s  or Father’s  Day or Thanksgiving. Hindus run to the temple to participate in a mass worship. Such worships are focused on the worship of a deity like Goddess of Learning, Sarasvati,   for Graduation Day Celebration.  

If ever Hindu American Hindu Temples wish to celebrate Grandparent’s Day it would be fitting and proper to dedicate this day to Lord Brahma, the Creator. He is hailed in Puraanas as PItaamaha, Paternal Grandfather.  In fact, pitru in Sanskrit is a general term and Pitru devo Bhava and Maatru devo bhava, Vedic dictums cover   grandparents and grandmothers too. All said and done, all nations in the world are patriarchal.  So it is no wonder there is no mention of any Maataamaha or maternal grandfather in Hindu mythology though Devi worship is a unique feature of Hinduism.  In American context grandparents would mean both paternal and maternal.  Probably Brahma is both because he himself split into male and female and united to start creation. It is strange that there are no temples dedicated exclusively to Brahma, the one at Pushkar in Rajasthan being the solitary exception. The reason for this loss of Brahma’s prestige is due to the crude reasons given in some of the Puraanas.  The Brahma tradition was predominant in Vedic period and was superseded or suppressed by the later Siva-Vishnu Traditions. Siva, Vishnu and Sakta Aagamas control worship in all Hindu temples and Brahma will never be restored to his prestigious position of Vedic days.

Sakta Concept is based on each of the gods Siva and Vishnu is having his Sakti or Power as his consort. Creation proceeds out of the combination of the god and his Sakti. This has made Brahma superfluous. But the same Aaagamas also insist   every temple, be it Siva or Vishnu must have a niche in the northern wall for Brahma, and his image must receive worship every day since he is an important attendant of the Chief-deity (Parivaara devata). Therefore there is no saastric injunction not to follow the example of Rajasthan and dedicate Grandparent’s Day to Pitaamaha that is Brahma.   Brahma is also a single parent. The great sages, Mareechi, Atri, Aangeeras and others are his Mind-born children (Maanasika Putras). Manu is the Adam of the Aryan race or the first man-creation. He is his great-grandson. So he is the only god hailed as Pitaamaha or grandparent, while 
Siva and Vishnu are hailed as a parent.

Brahma is God the Supreme in the creative aspect and is an equally important member of the Hindu Trinity. He therefore needs special worships and obeisance which we have to pay any how on each day of our worship indirectly. Why not then give an open recognition to our act? The most suited days for his special worship like Maha Sivaratri  for Siva or Vaikuntha Ekadasi for Vishnu are Labor Day, Grandparents Day and Viswakarma Day. Peculiarly and precisely they all fall in September—Labor Day on first Monday of September; Grandparents day, Next Sunday after Labor Day; Viswakarma day on September 17.  September is a transitional month   for American Hindus during the year opening its gates for great many religious festivals and celebrations.

Labor Day signals the end of summer. Autumn and Fall are in the air. It is a time of the year getting ready for the beautiful changing of colors of the foliage on trees. To me this serves as a strong reminder and example of the awesome and incomprehensible power of God (Satyam) through his creation and order of universe (Ritam) and this Mother Earth (Bhoodevi) we inhabit.  Supreme Principle is hailed in Upanishads as “ritagam satyam parabrahma”. That Creator is   called by the name Brahma by Hindus to whom they do not fail to pay obeisance in their daily worship, though not like to build temples for some strange reasons. If you look at Vedas Brahman, the Creator was addressed as Brahma to start with. When Puranas came on the scene with their concept of division of labor and Trinity, Brahma, Vishnu and Siva, a distinction was made between Brahman, the Supreme Principle or the Over-Lord and Brahma, the Creator. “Brahmametumaam” – Let Brahmam attain me! Brahmaa devanaam padveeh—Amidst gods He is Brahma.—(MNU). Brahma was born out of his golden egg produced in the boundless casual waters. His consort Vach or Sarasvati was manifested out of Him. From their union were born all the creatures of the world. If Brahma is the grandfather it follows Saraswati is divine grand-mother. Brahma represents Vedas and Saraswati their spirit and meaning. Hence, all knowledge, sacred and secular, has proceeded from Brahma. We owe a lot to our grandparents for our wisdom and knowledge more often than not.  I owe my scriptural and Sanskrit knowledge to my scholarly grandfather.

It is customary for Hindu children to prostrate before the chosen deity daily and also before parents and grandparents and elders daily. In North India Charan Spars when they meet elders is considered Hindu culture and etiquette.  Such customs are fast vanishing from Hindu American culture and felt a sign of inferiority or even slavery.  Such acts are only an expression of love and gratitude, and respect for the knowledge and wisdom of elders. There is a feeling that children should be given full freedom to do what other kids from major culture do and also sit equal with their parents and elders.  Both have their plus points. Days like Mother’s Day,   Father’s Day, Teacher’s Day and Grandparents Day bring  home  periodically at least the great sacrifices  made by them in shaping the lives of their children for a better and brighter future with lot of personal sacrifices.

All parents may be Grandparents too one day. They were once grandchildren too. For National Grandparents’ Day let us honor all grandparents for their great contributions in shaping the society particularly honoring those for whom raising their grandchildren with love and affection at an advanced age after retirement is a full-time commitment. I am sure our Temples will soon recognize their contribution to their families and the society and consider it a Day for Special Religious Events like Mother’s Day and Father’s Day. It is also a day to remember our Creator and Pitaamaha on this special day and worship and be recipients of his blessings for the brighter and better future of our children, though Hindu religion has somehow pushed him to the back by some ill-conceived Puraanic stories!


Vidhartaaram havaamahey  vasoeh kuvidvaanaati nah |
Savitaaram nrichakshasam ||

We invoke the Creator of the Universe
Who sustains the creation in many ways and
Who witnesses the thoughts and deeds of men
May He grant us plenty of excellent wealth!

--Mahaanaaraayana Upanishad

REFERENCES:
1.     Maribeth Farringer, The Tennessean, Sunday September 8, 2013.
2.     Swami Bhaskarananda, Hindu Gods and Goddesses, Sri Ramakrishna Math, Mylapore, Chennai, India.
3.     Swami Bhaskarananda, Hindi Pilgrimage Centers, Sri Ramakrishna Math, Bengaluru, India.
4.     Swami Vimalananda, Mahaanaaraayan Upanishad, Sri Ramakrishna Math, Mylapore, Chennai, India.
5.     Wikipedia, Internet.



APPENDIX
HINDU REFLECTIONS ON NATIONAL GRANDPARENTS DAY, 2016
President of United States Barack Obama issued to the Nation following Presidential Proclamation in 2016:
DECLARATION BY THE PRESIDENT OF THE UNITED STATES OF AMERICA
A PROCLAMATION
Every day, families and communities across the globe benefit from the too often unheralded wisdom and devotion of dedicated grandparents -- women and men who blazed trails, broke down barriers, and shaped the world we know today. On National Grandparents Day, we honor America's grandparents as the backbone of our communities, and acknowledge the progress they forged so that their children and grandchildren could live out their dreams.
In our grandmothers and grandfathers, we see a reflection of what is possible with hard work, grit, and determination. Their fight for inclusivity and opportunity for all can be seen in board rooms and courthouses across our country, and their efforts helped build the world's largest, most durable economy and strongest middle class. This enduring legacy spans generations and will empower innovators and leaders for years to come.
Some grandparents sacrificed everything, leaving behind all they knew and loved to fight for freedom far from home, or to start a new life and give their families a chance at a brighter tomorrow in America. Millions of grandparents serve as primary caregivers, providing the discipline, guidance, and encouragement needed to thrive. And for so many Americans, our grandparents are our heroes, our confidantes, and our fiercest advocates. As connections to our past and inspirations for our future, grandparents made us who we are today and have paved a path we can aspire to follow.
Today, we pause to reflect not only on the myriad ways our grandparents have enriched our lives with their selfless acts of compassion and kindness, but also on our responsibility to ensure they can retire as they deserve -- with security and dignity. Let us recognize their lasting contributions to their families and communities, and let us express our gratitude for all they have made possible.
NOW, THEREFORE, I, BARACK OBAMA, President of the United States of America, by virtue of the authority vested in me by the Constitution and the laws of the United States, do hereby proclaim September 11, 2016, as National Grandparents Day. I call upon all Americans to take the time to honor their own grandparents and those in their community.
IN WITNESS WHEREOF, I have hereunto set my hand this ninth day of September, in the year of our Lord two thousand sixteen, and of the Independence of the United States of America the two hundred and forty-first.
Should American Hindus Rush to Temple on Grandparents’ Day like Mother’s Day?
Hindu life is so interwoven with religion that one cannot think of any celebration or new excitement without converting it to a kind of worship. So we have many pujas like Vahanapuja (vehicle worship), Bhoomipuja (Land worship), Vidyaaramabha etc., for which we rush to the temple.  Hindu Americans ingeniously convert many American holidays to Special Religious Events day to rush to temples on these days irrespective of what other major cultures do. In that category comes Grandparents’ Day.  Grandparents’ Day is inspired by the Hindu Temple Traditions in India.   If you had visited the famous Parthasarathy Temple in Chennai, here you will see Lord Krishna with Rukmini is worsashipped along with their child and Grnad Child Pradyumna and Aniruddha along with brother Balarama and Bosom friend Satyaki all in one sanctum focusing on family values. Similarly in Puri Jagannath, Jagannatha and his siblings Balarama and Subhadra are worshiped which at one time included Lakshmi als who is now confined to a metallic deity near Jagannatha.  Hence honoring and worshiping parents and grandparents is very much there. It is also not surprising that the main deity focused here is Lord Krishna who is thE  family-value oriented person of all other deities. His worship starts as Balakrishna, progresse to Radhakrishna and ends as Viraat Purusha.  Yet another deity worshiped as a child is Bala Ganesha.  Children are exclusively attracted to Bala Ganesha and Bala Krishna and not to other deities during temple visit in Multi-traditional Hindu American Temples. It is exciting to hear th  mythological story of Ganesha by ISKCON devotees who have impressed that Bala Ganapati is none other than Bala Krishna.  So goes the myth.
Grandparents Day is a Government endorsed day created by the US Congress and signed in 1978 by Jimmy Carter to be celebrated as the Sunday after Labor Day as in Sunday, September 11, this year and now proclaimed as National Grandparents Day by President Barrack Obama. Lord Brahma Hindu God of Creation is worshiped as Brahman in all Hindu worships though his icons are not found in Hindu temples in sanctum sanctorum.  Brahma is worshiped as Pitamaha or Grand-father.  Jagannatha sculpture gets its sanctity during Nav Kalevar only when Brahma's spirit as  Brahma-padaartha is inserted inside the wooden icon by  the sacred ceremony.  Hindus are very familiar with the story of Pitamaha (Grandfather) Bhishma who lived for his grand-children and sacrificed his life for them. Hindu scriptures mandate "Gurur devo bhava" pay regards to your Guru as Supreme Spirit. Another sacred hymn says "Gururbrahmah Maheswarah"-- Guru is Brahma and he is Supreme Lord.  In Christianity Supreme Lord is addressed as Holy Father. It is Jesus who addressed Him as Supreme as Father. In turn Christians consider   themselves as Children of Jesus whom they worship as visible God. Hence it implies all Christians too consider Supreme as their Grand Father like Hindus or they worship Holy Father through Holy Son Jesus. Please remember and honor your grand-parents on this day. Please also go through my detailed discourse on the subject.