Path to Dharma (Dharma Neri) 55

Sri Sankar Publications Kshethra Vinayaka Temple, Sri Munneswaram,Chilaw, Sri Lanka.

Author - B.S.Sarma hot mail; [email protected]; [email protected] July 2012

Editorial. ‘ Path to Darma’ the monthly magazine, published by Kshethra Vinayaka Temple, Sri Munneswaram, Chilaw, Sri Lanka, is presenting the 55th issue this month. The main intention of this magazine is to converse the perceptions linked to and its ceremonial rituals, customs and dharma, to the anxious readers. The elucidation and investigation from the readers are appreciated. B.S.Sarma, Kshethra Vinayaka Temple, Sri Munneswaram, Chilaw, Sri Lanka. July, 2012

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1. Give a detailed account on the Hindu goddess Saraswathi?

The word Saraswathi originates from saras (denotes "flow") and wati (denotes "she who has ..."), which shows that, "she who has flow".Hence, Saraswathi is symbol of knowledge. According to Hindu traditions Saraswathi, is the goddess of knowledge, music, arts and science. She is the consort of Brahma, also revered as his Shakti. Saraswathi is also considered the guardian of Earth.

With reference to Hinduism, goddess Saraswathi signifies intelligence, consciousness, cosmic knowledge, creativity, education, enlightenment, music, the arts, persuasiveness and power. worship her not only for "academic knowledge", but for "divine knowledge" essential to achieve .

Furthermore Saraswathi is popular in the Jain religion of west and central India. Saraswathi is recognized as a deity of custodian in Buddhism who upholds the teachings of Gautama Buddha by offering protection and assistance to practitioners. Saraswathi is known in Burmese as Thurathadi. in Chinese as Biàncáitiān in Thai as Surasawadee and in Japanese as Benzaiten.

In Konkani she is Saraswathi, Sharada, Veenapani, Pustaka dharini, Vidyadayini. In Kannada, she is Sharade, Sharadamba, Vani, Veenapani in the famous Shringeri temple. In Tamil, she is also known as kalaimagal, Kalaivaani, Vaani. She is also addressed as sharadha, Veena pustaka dharani, vaakdevi, varadhanayagi and many other names.

In the East Indian states of Bihar, West Bengal, and Orissa, Saraswathi is considered to be a daughter of Durga along with her sister Lakshmi and her brothers Ganesha and Karthikeya.[4]

In the , Saraswathi is reffered to as a river in addition to its personification as a goddess. In the post-Vedic era, Saraswathi slowly started to go down her status as a river goddess and at the same time developed gradually more linked with literature, arts, music, fine art etc.

According to Skanda Purana, Saraswathi is the daughter of called Shivaanujaa Devi Mahatmyam, (a saktha script) refer to Saraswathi as Brahmapathni. Mostly, in the Hindu world Saraswathi she is worshipped as the consort (sakthi) of Lord (God) Brahma.

Maha Saraswathi

In the Devi Mahatmya, Saraswathi is represented with eight-arms. Here, Saraswathi is in the trinity of Maha Kali, Maha Lakshmi and Maha Saraswathi.

She is Ddhyāna shloka of Maha Saraswathi is given at the beginning of the fifth chapter of Devi Mahatmya is given below;

Wielding in her lotus-hands the bell, trident, ploughshare, conch, pestle, discus, bow, and arrow, her shine is as that of a moon shining in the sky during autumn season. MahaSaraswathi is born from the body of Gowri and is the sustaining base of the three worlds. That MahaSaraswathi I worship here who destroyed Sumbha and other asuras.

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Iconography of Saraswathi

The goddess Saraswathi is normally represented as a beautiful lass clothed in pure white colour, commonly seated on a white lotus flower, which indicates that goddess Saraswathi is founded in the experience of the ‗absolute truth‘. The white colour, signifies the purity of true knowledge. Saraswathi is ornamented with simple jewels, indicating the preference of knowledge over worldly material things.

The goddess Saraswathi is usually portrayed near a flowing river, which may be related to her early history as a river goddess.

The goddess Saraswathi is commonly revealed to have four arms, to represent the four aspects of human personality in learning namely; mind, intellect, alertness, and ego. Then again, these four arms also represent the four , (Rid Veda, Yajur Veda, Sama Veda, Atharvana Veda) the main sacred books of Hindus. The Vedas, in turn, represent the three forms of literature:

i. Poetry — the Rig Veda contains hymns, representing poetry. ii. Prose — Yaju Veda and Atharvana Veda representing prose. iii. Music — Sama Veda representing music.

The four hands of goddess Saraswathi also illustrate this aspects namely; prose is represented by the book in one hand, poetry by the garland of crystal, and music by the veena. The pot of sacred water represents purity in all of these three, or their power to purify human thought. The goddess Saraswathi is shown to hold the following in her hands: i. A book, which is the sacred Vedas, signifying the universal, divine, eternal, and true knowledge as well as her perfection of the sciences and the scriptures. ii. A mālā of crystals, suggesting the power of meditation and spirituality. iii. A pot of sacred water, indicating representing creative and purification powers. iv. The vina, a musical instrument that denotes her excellence of all arts and sciences. v. Honey is offered to goddess Saraswathi as honey is representative of perfect knowledge.

i. A hamsa (goose) is normally shown close to her feet. The sacred bird, according to mythology, if offered a combination of milk and water, is said to be able to drink only the milk. Hence hamsa signifies discrimination between the good and the bad or the eternal and the ephemeral. ii. Generally a peacock is shown adjacent to the goddess Saraswathi. The peacock represents arrogance and pride over its beauty, and by having a peacock as her mount, the goddess teaches not to be concerned with external appearance and to be wise regarding the eternal truth.

Sarasvati Puja in varied forms;

 In the southern states of India, Saraswathi Puja is conducted during the Navaratri. Navaratri means "nine nights", but the actual celebrations continue during the 10th day, which is called ‗Vijaya Dashami‘ or the Victorious 10th Day. Navaratri starts with the new-moon day of the bright fortnight of the Sharad Ritu (September–October- Sharad Season of the six seasons according to Hindu calendar). The Navaratri festival celebrates the power of the feminine aspect of divinity (shakti). The final three days are dedicated to Goddess Saraswathi in South India.

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 In Karnataka, the Shringeri Sharadamba temple and in other Sharada temples Saraswathi Puja is conducted during the Navaratri. The Mysore Dasara festival includes Sharada puje. During the Navarathri season they keep various dolls on elevated platforms this display is known as ("Gombe koorisuvudu"). Pustaka puje and musical instuments puja is also done on Saraswathi pooja day.  The Gnana Saraswathi Temple in Basar, Andhra Pradesh, on the banks of the River Godavari is considered only one of two temples in India dedicated to the goddess.  In Tamil Nadu, Sarasvati Puja is conducted along with the Ayudha Puja (the worship of weapons and implements including machines). On the ninth day of Navaratri, i.e., the Mahanavami day, books and all musical instruments are ceremoniously kept in front of the Goddess Sarasvati early at dawn and worshipped with special prayers. No studies or any performance of arts is carried out, as it is considered that the goddess herself is blessing the books and the instruments. The festival concludes on the tenth day of Navaratri (Vijaya Dashami), and the goddess is worshipped again before the books and the musical instruments are removed. It is customary to start the study afresh on this day, which is called Vidyarambham (literally, "Commencement of Knowledge").  In Kerala, the last three days of the Navaratri festival, i.e., Ashtami, Navami, and Dashami, are celebrated as Sarasvati Puja. The celebrations start with the Puja Veypu (Placing for Worship). It consists of placing the books for Pooja on the Ashtami day. It may be in one's own house, in the local nursery school run by traditional teachers, or in the local temple. The books will be taken out for reading, after worship, only on the morning of the third day (Vijaya Dashami). It is called Puja Eduppu (Taking [from] Puja). Children are happy, since they are not expected to study on these days. On the Vijaya Dashami day, Kerala celebrates the Ezhuthiniruthu or Initiation of Writing for the little children before they are admitted to nursery schools. This is also called Vidyarambham. The child is made to write for the first time on the rice spread in a plate with the index finger, guided by an elder of the family or by a reputed teacher. The little ones will have to write "Hari Shri Ganapataye Namah" and recite the same to mark the auspicious entry into the world of education. This is considered a memorable event in the life of a person. In some parts of Kerala bordering Tamil Nadu, Ayudha Puja is also conducted during this period.

Sarasvati Puja in Eastern India

 In the eastern part of India—Orissa, West Bengal, Bihār and Assam,—Saraswathi Puja is celebrated in the Magha month (January–February). It coincides with Vasant Panchami or Shree Panchami, i.e., the fifth day of the bright fortnight of the lunar month of Magha.

1. What is in relation to Hinduism?

Homa ( homam, havan, ,) refers to any Hindu religious ritual, in which offerings into a consecrated holy fire is the most important activity.

In each and every ritual related to homa, the modus operandi or the procedure and the sacrificial items to the fire differ according to the occasions the ceremony, or by the benefit expected from the ritual. Procedures invariably involve -

i. the kindling and consecration of the sacrificial fire

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ii. the invocation of one or more divinities iii. the making of offerings to them with the fire as via media, in the course of the recitation of prescribed prayers of the appropriate mantras and slokas.

The sacred fire assumes the center of attention of devotions; it is frequently maintained on specific types of cow dung, prescribed types of wood, dried coconut (copra) and other combustibles approved in the ‗yaga kriya‘ scripts. The fire-altr (vedi, homa/havan kunda) is generally made of brick, granite or copper container, prepared exclusively for the homa ritual. These vessels are, dismantled instantaneously after the rituals are successfully completed. This fire-altar is customarily built in a square shape, in a circular manner or in a prescribed geometrical forms for special types of yaga ceremonies.

The chief priest conducting the ceremony ritual and the priests who instruct them through the rituals seat themselves around the homa kunda, the altar.The duration and process of a homa depends on the purpose and aim to which it is performed.

The Kalas is placed on the vedi (elevated plateform) of the homa ceremony where a lotus design with eight petals is displayed. On it the plantain (banana) leaves are spread out with their ends pointing east or north. Paddy grains are spread out in a layer on the plantain leaves.Other grains prescribed are tandula, masa, mudga, tila, ghoduma and nishpava.

Kalasas for the homa ceremony is are selected and incense is first burnt, made to blow within these kalasas for purification. The Kalasas are then filled with pure water with the chanting the said vedic mantras. Various substances such as ela Elettaria cardamomum (seed) lavanga Cinnamomum cassia (bark), karpura Cinnamomum camphora> and kesara > European Saffron (stamen)>and nine gems are introduced into the kalasas very slowly. Then mango sprouts are placed on the top and a nalikera (coconut) with its tuft pointing upwards is placed upon these sprouts. The various features of the kalasa are identified with different parts of the human body. For instance the Kalasa (the pot), itself is regarded as the flesh and the waters poured into it the blood. The nine gems as bones, the net like cover with the threads running round as veins, the vedic mantras as is assigned prana (vital life), the coconut as the head etc.

In the presence of Kalasa the chief priest then proceeds to perform the Agni-karya. The vedic practice of kindling the fire is adopted for the homa ceremony. The coming into existence of the fire in the course of the rituals is, indeed regarded as an event of great significance. Many ‗purificatory‘ rites are gone through before the fire is actually deposited in the Kunda (The kunda is a structure assuming various prescribed shapes into which the sacred fire is lit and kindled.) First of all, the eighteen Samskaras are performed.

At this stage, fire is produced. Three sources are suggested in this connection. The first and therefore of primary importance, is the churning out of the tire Trom the Aranis (churning rods of wood), Next in order to the fire churned from the Aranis is the fire produced from the Surya-Kanta (This is fire produced by converging the rays of the sun through a convex lens to fall on combustible substance such as cotton. Thus the fire needed for the rite is produced by the rays of the sun. The third in order is the fire procured from the house of Dvija. The fire is collected in a copper vessel and placed in the South-East or North-East of the kunda.An ember is picked up and thrown towards the quarter of Nrrti (South-Western corner) as the share of Kravyadas (demons).

The deposited fire is then sanctified by means of mudras such as niriksana, proksana, tadana, abhyuksana and avakunthana. By means of a mudra called Samhara the bhutagni is, by a mental

6 process, collected and brought up to the navel. After mixing it up with the nabhyagni the fire in the navel and the Bindvagni, which is located in the fore head, the entire fire is brought out through the process of recaka (exhalation and placed back on the fire contained in the vessel. The vessel is taken and waved around the kunda three times. Then it is deposited in the kunda thereby assuming that Vagisvara is depositing the retas in the Vagisvari. This marks the garbhadana rite. The fire is then apportioned and transferred to other kundas.

The prescribed materials such as samidh (types of woods offering to sacred fire & Botanical names) are Mangifera indica ;, Aegle marmelos, Ficus bengalinses> Ficus religosa> Artocarpus integra , Punica granatum , Andropogon muricatum (root) , Aquila, Michelia champaca > Saraca indica, Emblica ofcianalis > Santalum album> Red Santalum species>Asclipies - Calatropis gigentia, Palasa (Butca fondosa, Khudrin (Diospyros ebenum) , Aperamargu (Achyranthus) , Aswatha, Bo (Ficus religiosa), Urumbasa (Urumbasa sps), Samai (Mimosa albida), Durwa grass (Agrosdis sps), Kusa (Poa cynosuroides).

Types of Dhanya (grains) offered to the sacred fire are Wheat, Paddy, Toor dhal, Mung seed, Chick peas, Lima beans, Sesame seed, Black Gram, Horse Gram.

The Aushadhis (aurvedic medicinal plant materials) offered to sacred fire are, 1.The Arabian Costus, Elettaria cardamomum (seed)2. Andropogon muricatum (root) 3. Cinnamomum camphora 4.Santalum album (stem) 5.European Saffron (stamen) 6.Korochana 7.Musk of the 'musk deer' 8.Nelumbium nuciferum petal 9.Cynodon dactylon 10.Sinapisniger 11.Eugenia yophyllata 12.Poolan yam 13.Michelia champaca (flower bud) 14.Oryza sativa (grain) 15.Sesamum indicum .seed) 16.Aegle marmelos (leaf) 17.Cyperus juncifolius 18.Cicer arietinum (seed) 19..Mesua ferrea 20.Calyptranthes jambaeana 21.Guilandina bonduc 22.Aquila 23.Curcuma domestica 24.Emblica offcianalis 25. ernonia cinera (leaf) 26.Punica granatum (fruit) 27.Flacourtia cataphracta.28.Evolulus alsinodes 29.Gmeline tomentosa. 30.Myristica fragrans 31.Cinnamomum zeylanicum 32. Saraca indica (flower bud) 33. Cinnamomum cassia (bark) 34.Piper nigrum (dried fruit) 35. Ocimum sanctum (leaf)

The fruits offered to sacred fire are 1. Musa paradisiacal 2. Musa sapientium . Mangifera indica 4.)-Vitis vinifera 5. Citrus grandis 6. Ananas cosmosus 7. Carica papaya 8 Anacardium occidentals 9 citrus aurantium 10 Achras zapota 11 Punica granatum 12. Citrus rerticulata 13. Phoenix dactylifera 14. Anona muricata 15 Anona reticulate 16. Anona squamosa 17 Zizyphus jujube 18. Psidium guyava 19. Pyrus malus 20. Ficus pumila 21. Pears 22 Aegle marmelos 23. Limonia acidissima 24. Phyllanthus embilica 25. Phyllathus acilus 26. Artocarpus integra 27 Citrus aurantifolia 28. Eugenia jambolana 29. Syzygium cuminii 30. Citrus limonum 31. Garcinia mangostana 33. (Strawberry)-Fragaria vesca 34. Passiflora foetida 35. (Aatvmetum)-Citrullus ranatus 36. Syzygium malaccense 37. Prenus persica 38. (durain) Duriozibethimuf 39. Flacourtia inermis 40. Averrhoa Caramvola.

Various cooked items that are offered to the sacred fire homa are, 1. Ghee rice, 2. Cow-milk rice, 3. jagary- rice, 4. White-rice, 5. Curd rice, 6. Sesame rice, 8. Black-gram rice, 9. assorted (chithrann) rice. These are offered on the fire to the accompaniment of the relevant vedic mantras. This is continued for three, five or seven successive days as provided.

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Some common Homas

Homa rituals have been performed by Vedic priests for several millennia. The following are a few homa rituals:

Ceremony Purpose Aayushya homa to ward off evil influences present in a child's life immediately following its birth, thereby ensuring longevity Chandi homa For Victory in all endeavors Dhanavantri homa for good health Durga homa to cancel negative energies; for self-confidence Ganapati homa to overcome obstacles Gayatri homa to facilitate positive thinking and subsequently performing good karma Kritya Pariharana to counter the effects of black magic Lakshmi Kubera homa for wealth and material prosperity Mahadevi homa for the stimulation of a marriage and for marital felicity among already married Mangala Samskarana homa to celebrate auspicious events; to attain Moksha Mrutyunjaya homa for ward off life threatening situations like accidents Navagraha homa to appease the Nine planets and limit the evil influences in one's horoscope Punyahavachana homa for the naming of a child Rudra homa Getting rid of all negative influences Santhana Gopala homa for blessings for a Child Sudarshana homa for success in an undertaking Vastu homa a house-warming; to encourage good Vastu (energy in buildings) Vidya homa to benefit students; to facilitate learning Viraja Homa purification rites performed as part of the formal ceremonies by which a person takes the vows of renunciation (Sannyas), thereby becoming a Sanyasi (monk)to the formal ceremonies by which a Hindu monk takes up the vows of renunciation (Sannyas), thereby becoming a Sanyasi. The procedure is a part of the full Sannyas Diksha monastic initiation ceremony. After the Homa, the monk receives the ochre robes the characteristic dress of Hindu monks, from his teacher (guru). Vishwa Shanthi homa for universal peace and harmony, as also harmony between the self and the universe.

2. What is the meaning of Vibuthi in relation to Hinduism?

Vibhuti is the white coloured sacred ash worn in religious rituals and worship in Hinduism. The Vibuthi is prepared by burning down cow dong, or a prescribed type of wood with several other substances, such as milk and ghee, as shown in Hindu religious scriptures.. These materials are burned in a sacred fire (Homa, homam, havan, Yajna). is called bhasma in .

The term bhasma gives the meaning ―that by which our sins are smashed and the Lord is remembered. ―Bha‖ implies Bhartsana (to destroy) and ―sma‖ implies smaranam (to remember). Thus the bearing or application of Bhasma, signifies destruction of the evil and remembrance of the divine. Bhasma is called Vibhuti (―glory‖) as it gives glory to one who applies it and ‗raksha‘ (which means a source of protection) as it protects the wearer from ill health and evil, by purifying him or her.

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The holy ash that is applied by a person indicates that he should burn false identification with body and become free of the limitations of birth and death.Application of the holy ash (vibuthi) reminds to a person that the body is perishable and shall one day be reduced to ashes.

According to Hindu mythology Vibhuti ( Bhasma ) is favorite to Lord Siva andthis is the reason Lord Siva is called Vibhuti Bhushan (the one having ash as his ornament). All the true devotees of Lord Siva apply bhasma as a ‗tripundra‘ (the form of three lines). When applied with a red spot in the centre, the mark symbolises Siva-Sakti (the unity of energy and matter that creates the entire seen and unseen universe).

Bhasma is believed to have medicinal value and is used in many ayurvedic medicines. It absorbs excess moisture from the body and prevents colds and headaches. The Upanishads say that the famous Mrutyunjaya mantra should be chanted whilst applying ash on the forehead, thus:

“Aum Thryambakam yajaamahe sughandhim pushtivardhanam Urvaarukamiva bandhanath mruthyor muksheeya maamritaath”

The meaning of this is, We worship the three-eyed Lord Shiva who nourishes and spreads fragrance in our lives. May He free us from the shackles of sorrow, change and death effortlessly, like the fall of a ripe cucumber from its stem.

The sacred ash is considered as a symbol to the devotee, to shed away selfishness and worldly desires that envelop the self in maya, and calls to mind the story of how Siva burned Kama (the god of desire) to ashes when Kama attempted to break Shiva's focus on the Divine Truth.The sacred ash is generally worn along with red in the center. Vibhuti relates to Siva and Red tilak to Sakti which explains that Siva and Sakti form the universe and everything is though the union of Siva and Sakti.

55-Path to Dharma- - (Dharma Neri) –July-2012-

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