Dakshinaayana and Aadi Festivals of Tamil Nadu
(Compilation for a discourse by N.R. Srinivasan, July 2015)
Dakshinayana
Punyakalam, the night of the Devas and the dark part of six months of the year
begins on the first day of the month Aadi. It is observed on July 16, 2015
according to Hindu American Panchangam. As usual, confusing and illogical, some
temples in USA observed this day on July 17th following astrology Pundits of
India. Some communities perform Tarpanam (remembering deceased parents and
ancestors) on the day. The sun changes its direction during this period and
next six months is the night time of the Gods. Due to this reason, no
auspicious events are held in the month. Somehow the Month of Kartika is
also considered not auspicious though we celebrate most popular
festivals during the month.
Surprisingly this day marks the
beginning of many important rituals and festivals for the next six months
ending with Bhogi festival before Makara Sankranti which is again the day
earmarked for Uttaraayana Punyakala by our Astrologer Pundits though the actual
Northern solstice day is on 22 December. Hindus in North India observed June 21
as Summer Solstice day or Dakshinaayana according to their own Astrologer
Pundits who seem to be more rationale.
Anyhow this has become a famous day of celebration for the whole world
as International Yoga Day from this Year on, which our temples can celebrate as
Patanjali day like Vyasa Poornima or Dattatreya day. From religious Hindu perspective Dakshinayan as
marked in the Panchangams is the Summer Solstice day marking the illusory transition of Sun proceeding Southwards.
Conventional Dakshinayana period from June 21 to
December 22 is a period packed with all important Hindu rituals, festivals and spiritually significant days like Guru
Purnima, Upakarma, Mahalaya Paksha, Kedara Gowri Vrata, Kartik Purnima, Phalgun
Purnima, Vaikuntha Ekadasi, Chaturmasa, Karva-chaut, Dhanurmasa Puja, Dattatreya Jayanti and others.
Indian Government wisely and correctly chose the Summer solstice day and
June 21 for International Yoga Day, though South Indian Panchangams indicate
July 16 as the Day that commences Dakshinayana Punyakala or Pitruyaana.
Tamils
observe the first day of Aadi as Aadi Pirappu. It means beginning of the month.
The day begins with the making of huge kolams (Rangoli designs) in front of the
home. The kolam is drawn on all days of the month. The kolams are bordered with
red color – Kaavi. Doorways are decorated with mango leaves. The day begins
with pujas and visit to temple. There will be a feast on the day with special
South Indian delicacies that include payasam, vadai, poli etc. On the first day
of Aadi, married women change the yellow thread in their Mangalsutra or thali. Aadi Sevvais are the
Tuesdays in the Tamil month of Aadi and
are considered to be highly auspicious. Aadi Vallis or Fridays
in the Tamil month of Aadi are also considered auspicious. Aadi
Amavasya (this year it falls on
August 14, 2015) – New Moon day in Aadi month is dedicated to offering Shraaddha
( anniversary to deceased
ancestors) and Tarpan (water oblation) to Pitrus or ancestors. Aadi Pooram (this year it falls
on August 16, 2015) is the day dedicated to Aandaal. Aadi Perukku this year (it falls on August 3) is the festival
dedicated to River Kaveri and falls on the
eighteenth day in the month of Aadi. In
the absence of Kaveri they do Kalasa Puja invoking River Kaveri. If there is a
river nearby they go to that river and invoke Kaveri Water Spirit (Devi) in it. Aadi Kaartigai (August 8, 2015) is the festival
dedicated to Lord Murugan. Thus the whole month of Aadi is sacred to Tamils and
ladies are very busy in special worship and also preparation of mouth-watering
dishes.
Why the 18th day of Aadi month is celebrated
as Aadi Perukku meaning Aadi is overflowing.
Aadi month falls during the peak monsoon season and most of the rivers
in India will be overflowing during this period. People celebrate this overflow
of water by assembling and praying on the river banks. They pray to Gods to
keep the rivers always full flowing so that they will have enough water for
agriculture. Hindus consider water as Life-sustaining divinity or God. The festival is also known as
Pathinettam perukku and is mainly held along the banks of River Cauvery. Today,
the festival is held near all water bodies including reservoirs, lakes, beaches
and tank invoking Cauvery spirit in these waters. It is considered auspicious to take a dip in
the sea and rivers on the Aadi New Moon (Amaavaasya) day.
In the past it was a
custom to separate newly-wed couples during the Aadi month by some communities.
The bride’s parents used to invite the bride back home. This was because the
women who conceived during the Aadi month used to give birth during April –
May, the hottest months. In earlier days, when there were no hospitals the
infant mortality rate used to be high during the hot months.
Textiles and jewelry
shops during the month of Aadi are very busy and crowded. People enjoy festival
day shopping.
July 17th is the day on which Sri
Jagannath Abhibhrav Utsav is celebrated wherever Jaganntha idols are
consecrated. As you all know Bhoodevi is also included in Jagannatha Parivara
and so indirectly Tamil Hindus
particularly Iyengar Brahmins felt happy as this is the Birthday of Sri Aandal,
their favorite female deity who married Lord Ranganatha on Panguni Uttiram day
which day is celebrated by some Hindu Temples of America though it is exclusive
to Tamil Vaishnavites. Tamils consider Aandaal as an incarnation of
Bhoodevi. Panguni Uttiram is the day on
which many divine weddings took place. I wonder why American Hindu Tamils do
not celebrate this important Tamil
festival in Hindu Temples as the Wedding Day of Divines (Deva Kalyanotsava Day)
instead of celebrating it as Panguni Uttiram for Aandaal alone? There seems to
be no logic and it is all the one time decision guided by the priests at the
time of inauguration of temples in America and not fact or need based. Anyhow
this day in July is important for all Hindus as Dakshinayana Punyakala and
calls for observance as an important ritualistic day as well.
There are many similarities between Sita
and Aandaal. Both are Ayonijes or not womb born. Both
are compassionate. Both chose to have the Lord as their husbands. Sita was
brought up as the daughter of Janaka the king of Mithila and a Karmayogi who
bore the responsibility of ruling over a kingdom. Aandaal was brought up as the
daughter of Periyaalwaar who was a Paramekanthi. Sita accepted Srirama (In
Vibhavavathaara) as the Bharthaa (husband) in Swayamvara with Shivadhanurbhanga
(breaking of Siva’s bow) as the Kanyaashulka (dowry). Aandaal chose Lord
SriRanganatha (In Archaavathaara, worshipful form) as the Bharthaa in
Swayamvara (chosing one’s own husband) with father Periyaalwaar recounting the
qualities of the Lord in various Divyadesaas and Aandaal finally opting for Sri
Ranganatha.
It is strange the way Tamils name their
festivals. They call Makara Sankranti Pongal named after food which needs lot
of explanation as to how it is directed to the transit of Sun. All the three famous
festivals directed to Aandaal in a year are not named after Aandaal but named
after the months and a hymn composed by her which however is corruptly used to
direct it to Aandaal or Valli. The first festival is Aadippooram which is the
Aandaal Jayanthi Day. The next festival is Koodaarai Vellum which has been
corrupted to Koodaarai Valli. I believe by Valli they mean Aaandaal. Saivite Tamils think it is directed to Subhramanya’s
wife Valli. Koodaarai Vellum refers to
Lord Krishna to whom Aandaal offers her worship by dedicating her 27th
hymn in her famous composition Tiruppaavai. It is also a noble gesture of her
that she does not want to worship Lord Krishna alone but asks all her
girl-friends to hurry up and come with her and enjoy the festivities and share
the joy of the company of Lord Krishna.
Evidently she should have learnt this comradeship watching the crows
sharing food calling all other crows when it locates food. It is customary for Tamil girls to go to river
bunds and offer food to crows on the day next to Pongal and to watch birds
enjoying food. The third festival again
is called Panguni Uttiram named after her Wedding Day which never took place
but she got merged with Lord Ranganatha who was Krishna to her as a colorful husband by which name he became
popular as a deity. Though the marriage never took place in the traditional
way, the entire marriage was enacted in her dream --as brought out
in Vaaranamaayiram, the sixth decad of the classic poem, Naacchiar
Tirumozhi of Aandaal.
It is worth noticing the sharing and
caring values of Tamil girls and
comradeship even in the worship of the Lord as well as caring for animals, the
lesser fortunate creations of the Lord. It is also worth noticing that only
Aandaal enjoys three grand festivals in a year and no other deity enjoys that
devotional approach though there are some famous shrines like Venkateshwara to
whom Brahmotsavas are conducted annually. I wonder whether any Brahmotsava is
conducted to female deities in Hindu Tradition. I believe popularity of Aandaal
is due to her composition Tiruppaavai which all religiously devoted Tamil
ladies and girls chant which is part of Tiruvoymozhi and Nalaayira
Divyaprabhandam of Aazhvaars equivalent of Tamil Veda. As we all know strict orthodoxy of Hindus
prohibits ladies from chanting Veda. However they are free to chant
Tiruvoymozhi. This is questionable and not understandable. No other saint is raised to that divine
status as Aandaal, deified and sanctums provided within temples enjoying the
same status as other main deities and the ruling female deity of the presiding
deity in Vishnu temples. Even Meera in
the North who was equally devoted to Lord Krishna like her is not glorified as
Aandaal, who is considered by Tamils as an incarnation of Mother Earth,
Bhoodevi. Bhoodevi is a constant
companion of Lord Vishnu in all processional assembly sharing equal status with
Lakhmi, if not found with the Moolavigraha or the stationary deity in the
sanctum. It is strange that no particular day is earmarked for Bhoodevi’s
worship in Temple Traditions in spite of her popularity and glorification in
Vedas as Mother of all Gods and humans.
I would not like to go here more into the
details of Aandaal’s birth and childhood which I have already covered in my
earlier discourses on Aandaal and Panguni Uttiram discourses. I have also
covered a lot on Dakshinayanam in my discourse on International Yoga day.
However I would like to add an Appendix, a very detailed description of Aandaal, and the religious observance and celebration
of Thiruvadippooram written by my friend
BRG Iyengar, a religious scholar from Bengaluru, Karnataka.
Going through the details of this special
Religious Events Day significant to many traditions I feel this could be
observed as Bhoodevi’s Day dedicating the worship to Mother Earth for whom our
religion has not earmarked any special day. It is also astrologically designated
as Dakshinayana Punyakala though this falls on 21 June being the actual day. Hindus in America are quite accustomed to
separate actual day from convenient day of observance like the Presidents’ d
Day. Even though Puranas do not specify
Mother Earth’s Birth Day Varaaha Jayanti Day could be Mother Earth’s day. Of
course we have a separate designated Mother’s day in USA for National
observance. It is also a significant festival Day in South India. We could also
posthumously dedicate this day to Sage Pataanjali who has brought all cultures
together like Sanatana Dharma with his Yogasaastra. We
could also dedicate this day to all Gurus (all Philosophers birthdays we have
left pass-bye without remembering during April--May) as Guru Poornima will soon
be coming in this month which we generally do not consider as a Special
Religious Day somehow. Thus we will be
combining both religious and secular ideas together to make this day a
significant worshipful day to suit all traditions and pay our obeisance to Mother
Earth to whom there are rarely exclusive temples. I believe Bhuvaneswari temples
are of Parvati. There are icons of Mother Earth wherever Jagannatha Temples are
there and also one in Bhoodevi Farm of
Mysore in Karnataka. Vedas glorify
Bhoodevi in Rigveda and Bhoosookta and
so she is an important Vedic Deity.
APPENDIX-I
THIRUVADIPPURAM
(By
B.R.G.Iyengar)
Asmadgurubhyo
namah
Srimathe
Ramanujaya namah
Srimathyai
Godayai namah
Sri Vishnuchittakulanandanakalpavalleem
SriRangaraja
harichandana Yogadrushyaam
Saakshaat Kshamaam karunayaa Kamalaavivaanyaam
Godamananyasharanassharnam
prapadye
(Godaa Sthuthi)
Today (Monday, 8th august 2005) is Thiruvadippuram
(Thiru+Adi+Puram). As the name suggests, it is the sacred day in Aadi month and
on Pubba (Puram) nakshatram day. Godai (Aandaal) appeared on this earth this
day at Srivilliputtur in Kali 98 (3003BC) Nala Samvatsara Karkataka (Adi) Masa
Sukla Paksha Chaturdashi Kujavaara (Tuesday) in Pubba (Poorvaphalguni) Nakshatram
(Constellation).
Ashaade
poorvapakshe cha chaturdashyaam bhoumavaasare
Madhyaanhe
Poorvaphalgunyaam Thulaa lagne shubhe dhiney
Lakshmiaamshaa
lokarakshaartham Goda bhoomyaasthathojani II (Prapannaamruthasara)
Veyarpugal
Villiputturaadippuram
Menmelu
migavilangaVishnuchittan
Thooyathirumagalaay
vandaranganaarku
Thulaaymaalaimudishoodikodutthamadey
Neyamudan
Thiruppavai paattaaraindum
Neeyuraittha
Thaiyoruthingal paamaalai
Ayapugalnoorudan
naarpatthumoonrum
Anbudaney
adiyenukkarul sheyneeye
(Prabandhasaaram)
It is beyond one’s
capacity to detail out the greatness of Andal. However, a brief note is
herewith presented about this great mystic poet and saint.
Bhoodevi’s incarnation of Aandaal brought greatness to the South.
Digdakshinaapi
paripakthrima punyalabdha
Sarvotthara
bhavthi Devi thavaavathaaraath
Yathraiva
Rangapathinaa bahumaanapoorvam
Nidralunaapi niyatham nihitham
kataataakshaaha II
(Goda Sthuthi)
Bhudevi and Neeladevi are listed in the Goshti of Lord’s
consorts. Meerabai, Janabai, Sakkubai and others belong to the Bhaktha Goshti. Goda belongs to both the Goshtis. She is
considered along with other Alwars.
Being Ayonije Andal is likened to Sri Seetha. Both are
Lakshmi Amsha. Both are compassionate. Both chose to have the Lord as the
Bharthaa. Seeetha was brought up as the daughter of Janaka the king of Mithila
and a karmayogi who bore the responsibility of ruling over a kingdom. Andal was
brought up as the daughter of Periyalwar who was a paramekanthi. Seetha
accepted Srirama (In Vibhavavathaara) as the Bharthaa in Swayamvara with
Shivadhanurbhanga as the kanyaashulka. Andal chose Lord SriRanganatha (In
Archaavathaara) as the Bharthaa in Swayamvara (With father Periyalwaar
recounting the qualities of the Lord in various Divyadeshaas and Andal finally
opting for SriRanganatha) and winning over the Lord with Paamaalai (String of
verses) and Poomaalai (Garland of flowers).
Periyalwar would keep telling stories about the exploits and
great qualities of the Lord. Being constantly engaged in Bhagavad
Kathakaalaksepa, Aandaal developed unflinching interest in and devotion to the
Lord.
` Shrutwaa gunaan Mukundasya Goda
sarvangasundaree
Thameva premabhaavena pathim mene
sulochanaa II
(SriVaishnava samhitha)
One night when it started raining heavily accompanied by
thunder and lightning, Aandaal started worrying that the Lord is alone in the
temple and ran up to the temple to provide protection to the Lord. The temple
door was closed. She started pounding on the gate and calling out Lord’s name.
She got exhausted and sat outside the door and fell asleep. Periyaalwaar who
did not find Godai in the house got worried and stated searching for her. He
finally found her at the temple door. He hugged her and asked her as to what
had happened. Godai expressed her concern for the Lord who was alone in the
temple in that inclement weather. Such was her unqualified love for the Lord.
In course of
time Periyaalwaar thought of Aandaal’s marriage and broached the subject with
her. She firmly told him that she would wed only the Lord and could not think
of anyone else. This sentiment is contained in her classic composition “Nacchiar
Thirumozhi”.
Vaanidaivaalum avvaanavarku
maraiyavar velviyil vahutthavavi
Kaanidaitthirivador
naripuhundu kadappadhumoppadum sheyvadoppa
Unidaiyaali
shangutthamarku enru unnitthelunda en thadamulaigal
Maanidavarku
enru pecchuppadil vaalagillen kanday Manmathane
II 1-5 II
Hearing this, Periyalwar started describing the traits of the
Archamurthies of the 108 Divyadeshaas. Whenever he referred to any particular
Divyadesha the Lord of that place would appear before Aazhwaar and Aandaal.
This was the Swayamvara processs. After seeing all the deities Aandaal
mentioned her choice of Lord SriRanganatha. Though Periyalwar was happy about
the selection he was worried as how the marriage could take place with an
archaamurthy. All the same he advised Godai to win over the Lord by her love
and devotion and narrated Bhagavatham episode wherein Rukmini observed
Kathyayini vratham to win the hand of SriKrishna.
Godai decided that she would observe similar vratham. She
considered Srivilliputtur as Nandagokula, her friends as Gopikanyaas,
Vatapatrashayi temple as Brindavana, and Vatapatrashaayi as SriKrishna. She
chose Marghazhi masa for her vratham (Lord Krishna has declared in the Gita
“Maasaanaam Margasheershoham”). She has brought this out in her wonderful poem
“Thiruppavai” comprising 30 paasurams, one for each day of Marghali with the
opening verse “Marghali Thingal….” This is dealt with later.
This is considered a classic composition and
many commentaries have been on this.
Tattwa, Hitha and Purushaartha have been well brought out in
this. Many key aspects of Veda, Upanishad, Bhagavatha and Bhagavadgita are
brought out in easy and lucid style in this. The Sharanaagathi tatwa (Which
appears in the 18th chapter of Yuddhakanda of Sriramavathara
(Sakrudeva prapannaaya thavasmeethi cha yaachathe
Abhayam sarvabhoothebhyo dadaamyethad vratham mama)
and 18th chapter of Bhagavadgita
Sarvadharmaan parithyajya maamekam sharanam vraja
Aham twaa sarva paapebhyo mokshayishyaami maa shuchaha)
This is propounded in the very first paasuram
of Thiruppavai
(….Naraayanane namakke parai tharuvaan….).
SriKrishna
says in Gita:
Maasaanaam Maargasheershoham….
Aandaal says:
Maarghali Thingal mathi niraindanannalaal…
Thiruppavai has 30 paasurams like the 30 letters in Gayathri
(Including Vyaahruthis). Each Paasuram has 8 lines.
Eight is a magic number. There are 8 directions (Dik) with 8
Dikpaalakaas. Prakruthi has 8 bhedaas as mentioned in Gita
Bhoomiraaponalovaayuhu kham mano buddhireva cha
Ahankaram iteeyam mey Bhinnaprakruthirastadhaa
There are 8 yogangaas: Yama, Niyama, Asana, Pranayama,
Prathyahara, Dharana, Dhyana, Samadhi.
There are Astaiswaryaas. Devaki is the eighth child of Devaka.
Krishna is the 8th garbha of Devaki. Krishna was born on Astami.
Lakshmi was the eighth appearance at the time of Samudramathana.
Each
paasuram treats with a specific tattwa.
In the 29th
Paasuram she declares her love for service to the Lord as more important than
Moksha. (…Etthaikkum
elel piravikkum unthannodutthomeyaavom unakke naam aal sheyvom matthanam
kaamangal maatthu…”.
One notable feature in Thiruppavai is the fact that Godai
believed in enjoying the Lord with all other friends. She takes the trouble of
going to each house and waking up the ‘Gopi’.This is an important aspect of
social togetherness. She also establishes that women in their own right can
worship the Lord.
The
greatness of Thiruppavai is summed up in the following.
“…….Paathagangal
theerkum Paramanadi kaattum
Vedamanaitthukum vitthaahum, Godai tamil
Aiaiyndummaindum ariyaada maanidarai
Vaiyum shumappudum vambu “
Another classic composition of Andal is Naacchiaar Thirumozhi
comprising 143 paasurams. In the first
decad is Sharanagathi to Manmatha and expression of desire to be with Narayana
and explanation of the Vratham she is observing. The sixth decad
(Vaaranamaayiram) beautifully describes her dream experience of marriage with
Lord SriRanganatha.This is almost like a brief guidebook of marriage customs.
In the twelfth decad she exhorts that she should be taken to the different
Divyadeshaas. The fourteenth decad describes her God-Experience.
Scholars
opine that Andal’s compositions are explanatory commentaries of Dwaya Mantra.
Goda who was thus totally immersed in God would daily watch her father, Sri Vishnuchittar
collecting Thulasi and flowers from the garden and making beautiful garland for
Vatapatrashayi.
She felt like wearing this garland and standing before a
mirror reflected whether she would be acceptable to Vatapatrashayi. After this
she would place the garland in its original place. One day Vishnuchittar
unexpected came home earlier. He saw Goda wearing the garland meant for God. He
was crest-fallen. He began thinking about the great apachara (Disrespect)
caused by him in offering used garland to God. He chastised Goda for this
indiscreet act and got a promise that she would not repeat this mistake. When
Vishnuchittar did not come to the temple as usual with the garland, the priest
came to his house and enquired about it. Vishnuchittar related all the events.
That same night Vatapatrashayi appeared in Vishnuchittar’s dream and said that
He would relish only the garland worn by Goda and bade Alwar to bring the same
garland.
Then Alwar realised that Goda who was thought of as his
daughter was indeed Sri Laxmi incarnate. He immediately called Goda and sought
forgiveness and fondly hugged her. From that day it became a routine to offer
the garland worn by Goda to God. Consequently Goda was called “Shoodi koduttha
Naacchiar”.
As if rewarding Goda for her unflinching love and devotion,
Vatapatrashayi appeared in Vishnuchittar’s dream and said that he would marry
Goda and that she should be brought to Srirangam in the jewel-decked palanquin
(Sent by him along with full temple honors). The same instructions were given (In
dream) to the King and the temple authorities. They all rejoiced at this. The
entire route from Srivilliputtur to Srirangam was well decorated. Even as all
people were watching, Goda who came to Srirangam temple merged into Lord
Ranganatha. Though Vishnuchittar was happy that the lord accepted Goda as his
consort, he felt sad that he could not witness the traditional marriage
celebrations of his loved daughter. Lord Ranganatha consoled Alwar and bade him
go back to SriVilliputtur and continue his Seva at the temple. He then went
with Goda (Escorted by Garuda) to Srivilliputtur and granted the vision of the
grand marriage of Goda. Appreciating Garuda’s timely service Goda ordained that
Garuda would be worshipped along with her and Lord Ranganatha. That is the
reason that temples have constructed Sannidhis for Andal-Rangamannar-Garudar.
Tiruppavai (Considered as Dharmopadesha manual and Naachiaar
Tirumoli (Considered as Sharanagathisara Grantha) have been described by Sri K.
C. Vardachari as under.
“Tiruppavai- The whole tenor of these hymns reveals the
beauty, the truth and glory and kindness of God”
“Naachiaar Tirumozhi--This Tirumozhi is a study in rapture--the rapture of
contemplation, meditation, concentric and continuous and absorption in the
beauty of God”
Blessed are
those that celebrate Andal Kalyanam.
Vishnvalaye gruhe vaa-pi
Godakalyanamutthamam
Ye
sevanthe mahatmana: srimanthasthe sadaa bhuvi II
Goda
charithram sumahadvichithram samastha sanmangala purnapatram
Shrunvanthi
ye bhakthiyuthaa: patanthi sanmangalaasthe sathatham bhaveyu: II
Swocchita
maalikaabandha gandha bandhura jishnave
Vishnuchittathanujayai
Godayai nityamangalam
Srimadikshwaku vanshyaanaam
kootasthaaya mahaatmanaam
Sarvadaayaarthinaam
bhooyaath srirangeshaaya mangalam II
Thiruvadippurathil
shehuthuditthaal vaaliye
Thiruppavai muppadum
sheppinal valiye
Perialwar pettheduttha
penpillay vaaliye
Perumbudur maamunikku
pinnaanaal vaaliye
Orunutru narpattu
moonruraitthaal vaaliye
Oyararangarke
kanniyugandhalitthaal vaaliye
Maruvaarum
tirumallivalanaadi vaaliye
Vanpuduvai naharkkodai malar
padangal vaaliye II
Srimathyai Vishnuchittharya
manonandana hethave
Nandanandana sundaryai
Godaayai Nityamangalam II
Emberumanar thiruvadigle sharanam
II
Andal Thiruvadigale
sharanam II
Shudikodutha Naachiyaar
thiruvadigale sharanam II
PeriAlwar Thiruvadigale
sharanam II
SriRanganayaki Piratti
Thiruvadigale sharanam
SriRanganathaperumal
Thiruvadigale sharanam II
In preparing the above note, I owe gratitude to the
following:
1. Sree Vaishnava Samhitha by Mahatma Sri Krishna Premi
Maharaj
2. Alwars of South India by Sri K.C. Varadachari
3. Thiruppavai Rasaswadini
by Sri S.
Krishnathathacharya
4. Alwaraugalu by
U.Ve.Vidwan Srinivasadesikacharya
5. Nithyanusandhanam
by Sri
M.B. Srinivasaiyengar
6. Nithyanusandhana
by Sri A.N.
Srinivasiengar
7. Goda Sthuthi by
Dr. N.S. Anantharangacharya
8. Alwargal Vaibhavam by
Sri P.B.Annangaracharya
9. Nalayira Divyaprabhandagalu by Sri Nammandavan Shatamanotsava samithi
10. Bruhannityanusandhanam by Ubhayavedantha sabha
11. Andal tiruppavai by
Araiyar
12. Tiruppavai by Vid.
Baladhanvi S.Rangachar
13. Karnataka prapannamrutha
by
Varadachary
14. Goda Chatussloki by N.S. AnanthaRangacharya
APPENDIX-II
A MESSAGE ON DAKSHINAYANA FROM SADGURU ISHA
A MESSAGE ON DAKSHINAYANA FROM SADGURU
Dakshinayana is the time when the Sun begins to trace a southward
movement in the Earth’s sky in the northern hemisphere of the planet.
Dakshinayana is significant in the life of anyone who is doing any kind of
yoga. In this phase, your relationship with the planet is very different than
what it is in the northern run. Particularly for those of us who are living in
the northern hemisphere, it is very significant that the sun is now moving
south and the planet is moving in an anticlockwise direction. These together
produce a certain impact on the human physiology. All the practices we do have
been structured keeping this aspect in mind.
It was during this time of the year
that Adiyogi turned south and became a Dakshinamurti –
he began to transmit the fundamentals of the yogic science to his first seven
disciples, who are now celebrated as the Saptarishis. It was not on a whim that
he decided to turn south. He turned south because the sun turned south. The
southern run of the sun became significant because this was the first phase of
the teaching. This became the saadhana pada where he taught the
Saptarishis what they should do. The northern run or Uttaraayana is referred to as the samaadhi
paada or kaivalya paada. It is a time for Realization.
[This period culminates in Makara Sankrati
which is the day Tamils celebrate as Pongal
when first crop rice ( as a result of
Saadhana) boiled in milk over-flows symbolizing prosperity.]
APPENDIX III
Dakshinayana
– Brahma’s One Night
Vishnu is called Yoga Purusha. Puranas say that Lord Vishnu goes to Yoga
Nidra (sleep) during this period. That is why the Ekadasi just before Dakshinayana
is referred as Deva-sayana Ekadasi.Vishnu gets up from Yoga Nidra on Kartheeka Shukla
Dwadashi called Uttana Dwadasi.
It is believed that Pitrus descend on Earth during
Dakshinayana period and wait for their off-springs to perform sacred rituals
like Shraaddha. These rituals enable them to attain peace. Hence it is
considered as the sacred time to perform Shradaah or Pinda Daana for dead parents
and ancestors. Mahaalaya Paksha comes during this period.
Rituals
to be performed during Dakshinayana
Chaturmasam--Sravana to Karthika Masa , a period
of four months falls during this period. These four months
are said to be very dear and pleasing to Lord Vishnu. Hindus generally observe the following rituals during Dakshinayana to
please
Lord Vishnu;
- Meditate and chant mantras.
- Get up early in the morning and
take a dip in Holy River.
- Perform Pitru Tarpana for our
forefathers.
- Take Saattvik (vegetarian) food
during this period and lead a Saatvik
life
- Give charity to the deserving.
Perform Anna Dana, Taila Dana, and Vastra Dana.
- Worship Lord Vishnu and recite
Vishnu Sahasranaama Sthothram.
- Worship Suryadeva and recite
Aaditya Hridayam.
Performing these will be beneficial to body and as soul. Vedic
studies are commenced on Upakarma Day during this period after Prayaschitta
Homa and Gaayatree Japa. Please also read my detailed discourse on Naraka, The
Hell (to be published soon).
APPENDIX IV
AADI KRITTIKA
Sri Kumara Stuti – Sri Shiva Puranam K. Muralidharan (kmurali_sg@yahoo.com) 2
Adi (Ashadha)
Krithika falls on Saturday (08-Aug-2015)
which symbolizes victory of good over evil and an occasion to worship Lord
Kartikeya. In this connection, I am glad to attach a rare hymn on Lord
Kumara taken from Sri Shiva Mahapuranam, Rudra
Samhita, Kumara Khanda, and Chapter 6.
We have seen many
references to Lord Kartikeya from various purans over the last
few years - including the one prescription by Varaha Puranam to
pray to Lord Vishnu in the form of Shad-vaktra (6-faced) with
the 6 most important names of Lord Kartikeya, underlying the
universal truth of Sanatana Dharma that the forms are many but Lord is One. The
same Varaha Purana, a Vaishnavite Manual, dismisses perceived differences
between Vishnu and Shiva and tags those who harbor such differences as "Adhamas".
Though such endeavors may be the past time of wicked dissectionists, they
try to keep peeling the onion and end up at naught. It may be wise to
leave such wasteful endeavors in the good hands of those who have nothing
better to do in life.
The following is a
rare hymn on Lord Kartikeya taken from Sri Shiva Puranam, Rudra Samhita, Kumara
Khanda, and Chapter 6. The hymn was sung by Vipra (Brahmin) beseeching Lord
Kartikeya to protect the Yajna performed by him:
Vipra uvāca - śṛṇu svāmin
vaco me'dya kaṣṭaṁ me
vinivāraya
| sarva-brahmāṇḍa-nāthas
tvaṁ
ataste śaraṇaṁ gataḥ || 1
||
Tvāṁ vihāya śaraṇyaṁ kaṁ yāyāṁ śivasuta
prabho | sarva-brahmāṇḍa-nāthaṁ hi
sarvā'mara-susevitam
|| 2 ||
Dinabandhur
dayāsindhuḥ
susevyo bhakta-vatsalaḥ | hari-brahmādi-devaiśca
sustutaḥ
parameśvaraḥ || 3
|
Pārvatī-nandanaḥ
skandaḥ
paramekaḥ
parantapaḥ |
paramātmā
''tmadaḥ svāmī satāṁ ca śaraṇārthinām ||
4 ||
Dīnānātha
maheśa śaṅkara-suta
trailokya-nātha māyā |
'dhīśa samāgato'smi
śaraṇaṁ māṁ pāhi
vipra-priya | tvaṁ sarvaprabhur ānatākhilavida
brahmādi-devaiḥ
stutas tvaṁ | māyākṛtir ātma
bhaktamugvado rakṣāparo māyikaḥ || 5
||
Bhakta-prāṇa guṇākaras
triguṇato
bhinno'si śambhu-priyaḥ | śambhuḥ śambhu-tanuḥ
prasanna-mukhadaḥ saccit-svarūpo
mahān |
sarvajñas tripuraghna-śaṅkara-sutaḥ
satprema-vaśyaḥ sadā | ṣaḍvaktraḥ
priya sādhur ānata-priyaḥ
sarveśvaraḥ śaṅkaraḥ | sādhu-droha-karaghna
śaṅkara-guro
brahmāṇḍa-nāthaḥ
prabhuḥ |
sarveṣāṁ-amarādi-sevita-pado
māṁ pāhi
sevāpriya
|| 6 ||
Vairi-bhayaṅkara śaṅkara
jana-śaraṇasya
vande tava pada-padma sukha-karaṇasya | vijñaptiṁ mama
karṇe
skanda nidhehi nijabhaktiṁ jana cetasi sadā
vidhehi || 7 ||
Karoti kiṁ
tasya bali vipakṣo dakṣo'pi
pakṣobhaya
pārśva
guptaḥ |
kintakṣako
'pyāmiṣa-bhakṣako vā tvaṁ rakṣako
yasya sadakṣamānaḥ || 8
||
Vibudha-gurur api tvāṁ
stotumīśo na
hi syāt
kathaya kathamahaṁ syāṁ
manda-buddhir varārcyaḥ | śuciraśucira-nāryo yādṛśas tādṛśo vā
pada-kamala-parāgaṁ
skanda te prārthayāmi ||9
He sarveśvara
bhakta-vatsala kṛpāsindho
tvadīyo
'smyahaṁ | bhṛtyaḥ
svasya na sevakasya gaṇapasyāgaḥ śataṁ
satprabho | bhaktiṁ kvāpi kṛtāṁ manāgapi
vibho jānāsi bhṛtyārtihā |
tvatto nāstyaparo
'vitā na
bhagavan matto naraḥ pāmaraḥ ||
10 ||
Kalyāṇakartā
kali-kalmaṣaghnaḥ
kuberabandhuḥ karuṇārdra-cittaḥ |
triṣaṭka-netro
rasa-vaktra-śobhī yajñaṁ prapūrṇaṁ kuru
me guha tvam || 11 ||
Rakṣakas-tvaṁ-trilokasya
śaraṇāgata-vatsalaḥ |
yajñakarttā yajñabharttā
harase-vighna-kāriṇām ||
12 ||
Vighna-vāraṇa-sādhūnāṁ
sarga-kāraṇa-sarvataḥ | pūrṇaṁ kuru
mameśāna-suta
yajñaṁ
namo'stu te || 13 ||
Sarva-trātā
skanda hi tvaṁ sarva-jñātā
tvameva hi | sarveśvaras-tvaṁ īśāno
niveśa
sakalāvanaḥ
||
14 ||
Saṅgītajñas-tvamevāsi
vedavijñaḥ paraḥ
prabhuḥ |
sarvas tathā vidhātā tvaṁ
devadevaḥ satāṁ gatiḥ ||
15 ||
Bhavānī-nandanaḥ śambhu-tanayo
vayunaḥ svarāṭ |
dhyātā
dhyeyaḥ pitṛṇāṁ hi
pitā yoniḥ sadātmanām ||
16 || ||
|
Iti śrīśiva
mahāpurāṇe
rudra-saṁhitāyāṁ kumāra-khaṇḍe
vipra-kṛta śrīkumāra
stutiḥ sampurnam ||
E-Mail sent on July 18, 2019 to Participants
Introduction to Aadi Velli
The Tamil term ‘Aadi Velli’ denotes the Fridays that fall during the Tamil month of Aadi (July-August), which glorifies
Goddess Shakti - the divine feminine
power. Aadi Friday celebration also heralds the onset of the monsoons
and signifies the power of the water Goddesses.
Significance of Aadi Velli
According to
Vedic astrology, the month of Aadi is marked by the transit of Sun into the sign
Cancer , ruled by the Moon.
Astronomically, this transit of Sun marks its journey towards the South,
a phenomenon called Dakshinayanam. This Tamil month Aadi is auspicious
to worship the Goddess, the ruler of Moon, for spiritual
progress. Hence, weddings and household functions are not conducted
during this month.
Also,
with the onset of this month, the heat of the sun reduces, and monsoon
commences. It is during this time that the rainfall peaks on the west
coast, and the rivers of Tamil Nadu that were shrunken
during summer, get replenished, often to near-full levels. Usually, the
Tamil months are named based on the
Nakshatra (star) that prevails during the full Moon day or
Pournami. In Chithirai month, the full Moon day happens during Chithirai Nakshatra, in Vaikasi month during
Vishakha Nakshatra, similarly, in
Aadi, the full Moon day happens during Ashada Nakshatra, and thus, this
month got the name Aash Aadi (in the north) / Aadi (in the south).
Mythology behind Aadi Velli
According
to mythology, during the month of Aadi, Goddess Shakti manifested as
Goddess Pachai Amman to establish peace and harmony in the world. Pachai
Amman or Kanni Amman, by her inherent energy,
appeared in many holy centers, and her presence enhanced the divine
powers of these localities. In her manifestation at Thirumullaivaayal,
she established peace and prosperity in the world. Also called the
Goddess of marriage and fertility, she showers her
blessings on young maidens aspiring for a suitable groom.
Rituals of Aadi Velli
All the Saktipeethas are very active on this day:
-
1st Aadi Friday is dedicated to the Goddess of wealth - Swarnambika
-
2nd Aadi Friday is dedicated to the Goddess of intelligence - Angala Amman
-
3rd Aadi Friday is dedicated to the Goddess of courage and health - Annai Kalikambal
-
4th Aadi Friday is dedicated to the Goddess of relationship - Kamakshi Amman
-
5th Aadi Friday is dedicated to the Goddess of
overall prosperity - Lakshmi
Tamils popularized this festival by a movie on silver screen named ADI VELLI:
Aadi Velli (a Friday on one of the months as per Tamil Calendar) is a Tamil devotional movie in which a snake and an
elephant plays key roles, assisting heroine to overcome the attacks posed by her villainous husband.
The
story revolves around a beautiful village girl Seetha who is living
with an elephant and a cobra who obey only to her. She is very much
attracted and attached to the local village deity and
she lives in nearby area around the temple. Then comes the villain
Nizhalgal Ravi who wants to abduct all the wealth of the temple. He
meets Seetha and was attracted to her at the first sight. He befriends
her and makes her to love him too under circumstances
but always disliked by the elephant and cobra. Very soon Seetha
realizes that her husband is a thief and shocked. Meanwhile, Nizhalgal
Ravi along with his computer genius friend plots several attempts to
plunder the jewels and precious items from the temple
but goes all in vain, saved by the duo. In the climax, the genius
friend builds a devil creature called [King Kattari] using his computer
to loot the temple. The cobra, by the deity's blessing takes the size of
huge anaconda and charges against King Kattari.
Meanwhile, during the fight Nizhalgal Ravi realizes his friend plans to
loot all properties himself and kill him. Finally the cobra bites the
devil and kills him, which in turn kills the computer genius through
electro-envenomation.
Please go through the rare sloka sent by Muralidhsaran Iyengar from Singapore which I gratefully acknowledge on your beha posted among Rare mantras.Here is his message!
"Ashadha month (Adi in Tamil) is dedicated to the worship of
Sri Ambal. It is a practice to worship Sri Devi throughout the month but especially on Fridays and Tuesdays.
In this connection, I am delighted to share a very rare and sweet hymn on
Goddess Sati Devi by Lord Brahma, Lord Vishnu and Lord Shiva collectively. As you might see in the prayer, they pray to the Goddess as the
Mula Prakriti and the originator of Lord Brahma, Lord Vishnu and Lord Shiva.
As we all know, Santana Dharma does not differentiate among Goddess Parvati, Goddess Lakshmi
and Goddess Saraswati which, by deduction, means that there is no differentiation among Trinity as well.
May We Pray to Loka Mata Sri. Devi through this beautiful prayer."
HINDU REFLECTIONS ON DAKSHINAYANA
We are in Dakshinayana our Sadhana period though did not celebrate
its dawn on June 21 or on July 16, our Pundits declared.
“Dakshinayana or Pitrayana is the night-time of gods in Hinduism
and it lasts for six months or till Makara Sankranti. In 2021, Dakshinayana
starts on June 21 for calendars followed in North and Western parts of India.
For calendars followed in South India, Dakshinayana begins on July 16, 2021.
Uttarayana period starts with Makara Sankranti and it is the daytime of Devas.
A human year is equal to one day of gods in Hindu religion. Dakshinayana is
also the southern transit of Sun and nights are longer during this period.
This is known as Summer solstice in Northern Hemisphere - Summer
solstice in northern hemisphere occurs between June 20 and 22. In the Southern
Hemisphere, the summer solstice occurs on December 21 or December 22. Summer
solstice in northern hemisphere is the longest day.
The summer solstice is the day when the sun travels its longest
path through the sky and reaches its highest point. Due to the tilt of the
Earth on its axis, the North Pole is shifted almost directly toward the sun,
hence summer solstice has the longest day in a year.
In Tamil Nadu, the month Aadi marks the beginning of Dakshinayana.
There is also a belief that Lord Vishnu goes to sleep during this period and
the Ekadasi just before Karka Sankranti is referred as Deva-shayani Ekadashi.
According to religious beliefs, Dakshinayan is called the night of
the gods. During this time, all the deities are in yoga nidra. Chaturmas starts
from Dakshinayana. In such a situation, it is advised not to do any auspicious
work like marriage, marriage, engagement, shaving etc. Worshiping the Sun
during Sankranti helps to quench the defects.
There are two methods followed in calculating the movement of the
sun. In Drika Siddhanta method Dakshinayana starts when sayana sun enters
cancer and this method is followed by some regional calendars. In this system,
Dakshinayana begins on June 21, 2021. But majority of Hindus in South
India follow the Nirayana System and in it Dakshinayana starts when ‘nirayana
surya’ enters cancer. In this system Dakshinayana starts on July 16, 2021 and
Uttarayana on January 15, 2022.”--Hindu Blog.
"Dakshinayana is the time when the Sun begins to trace a
southward movement in the Earth’s sky in the northern hemisphere of the planet.
Dakshinayana is significant in the life of anyone who is doing any kind of
yoga. In this phase, your relationship with the planet is very different than
what it is in the northern run. Particularly for those of us who are living in
the northern hemisphere, it is very significant that the sun is now moving
south and the planet is moving in an anticlockwise direction. These together
produce a certain impact on the human physiology. All the practices we do have
been structured keeping this aspect in mind.
It was during this time of the year that Adiyogi turned south and
became a Dakshinamurti – he began to transmit the fundamentals of the yogic
science to his first seven disciples, who are now celebrated as the
Saptarishis. It was not on a whim that he decided to turn south. He turned south
because the sun turned south. The southern run of the sun became significant
because this was the first phase of the teaching. This became the sadhana pada
where he taught the Saptarishis what they should do. The northern run or
Uttarayan is referred to as the samadhi pada or kaivalya pada. It is a time for
realization." says jagadguru Jaggi Vasudev.
“Education should be a Yoga, otherwise it is not training our
Inner Being and higher intelligence but only addressing our outer personality
and the external world with their transient and shifting desires.
Every aspect of education in traditional India was regarded as a
form of Yoga, and some are preserved today. This extended to art, music, dance,
architecture, mathematics, astronomy, literature, poetry, drama, medicine,
exercise and martial arts, psychology, logic and philosophy.
What made these into paths of Yoga? They were all based upon
cultivating the power of awareness, attention, original thought and inward
creativity, uniting us with the whole of life rather than just creating a
formula or routine. Followed yogic disciplines, dharma values and meditation in
the learning process. Aimed at original insight, not just conditioned
reactions.
This Yoga of education must be revived today if we are to master
our technology, bring peace to the world and connect to the greater Self-aware
universe. It is not just what we learn but how we learn, so that our learning
process is endless and ever expanding even beyond death.
If we merely take in information, learn how to operate equipment,
or use the media without a deeper Self-awareness, we will remain caught in
outer shadows and reflections, in which our internal well-springs of
consciousness and light cannot manifest” says David Frawley
Let your learning whatever your age be a path of Yoga! To do this
see whatever you are studying as a path of Self-knowledge and Self-realization
without boundaries, not merely something on the outside. Who prompts the
academic year to begin in late summer during Dakshinayana?
In Vedic culture also Gurukulas started their academic year
on Upakarma Day in August during Dakshinayana. It looks as though
Dakshinayana is “Dheeyoyonah prachodayat” period, that goes well with Sadguru’s
philosophy of Sadhana Pada and Samadhi Pada--Training session and Realization
session, as if divine directed.
It is advisable that Hindu Americans go by Nirayana Calculations
in order to align with world observation of Summer Solstice on June 21,
observing it as special religious event day(SRE), also celebrating
International Yoga Day dedicated to Adiyogi Sankara and Yogapurusha Lord
Krishna who perfected Yoga started by Lord Kurma with Kurmasana, a state of
stability. Please take up with your Temple Authorities and do not miss this
most auspicious day, so significant to our lives.
l