Samskara, The Hindu Rites of Passage

Samskaras, or Hindu rites of passage, according to the ancient sage Panini, are the ornaments that decorate one's personality. They mark the important stages of one's life and enable one to live a fulfilling life complete with happiness and contentment. They pave the way for one's physical and spiritual journey through this life. It is believed that the various Hindu samskaras meticulously leads to a purification of one's sins, vices, faults, and even correction of physical deformities. The Upanishads mention samskaras as a means to grow and prosper in all four aspects of human pursuit -Dharma (righteousness), Artha (wealth), Karma and Kama (work and pleasure), and Moksha (salvation).

How Many Samskaras do Hindus have?

The detailed explanation about samskaras is found in the ancient Hindu scriptures - the Smritis and Grihasutras. However, all the different Grihasutras differ on both the names and numbers of samskaras. While the sage Aswalayana lays down 11 customs, Bauddhayana, Paraskar, and Varaha explain 13. Sage Vaikhana has 18 and Maharishi Gautam talks of 40 samskaras and 8 self qualities. However, the 16 samskaras that Rishi Veda Vyas propounded are considered the most important rites of passage in a Hindu's life.

What are the 16 Major Hindu Samskaras?

1. Garbhadhana is the conception ritual for having healthy children. Lord Brahma or Prajapati is appeased by this ritual.

2. Punswana is the fertilization ritual performed on the third month of pregnancy asking for life and safety of the fetus. Once again Lord Brahma is prayed to in this ceremony.

3. Seemantonnayana ritual is observed in the penultimate month of pregnancy for safe and assured delivery of the baby. This is a prayer to the Hindu God Dhata.

4. Jatkarma is birth ceremony of the new-born baby. On this occasion, a prayer is observed for goddess Savita.

5. Namkarana is the naming ceremony of the baby, which is observed 11 days after its birth. This gives the new-born an identity with which he or she will be associated all his life.

6. Niskramana is the act of taking the four-month-old child out for the first time into the open to sunbathe. The Sun God Surya is worshiped.

7. Annaprashana is the elaborate ceremony conducted when the child is fed cereal for the first time at the age of six months.

8. Chudakarma or Keshanta karma is the ceremonious tonsuring of the head and Lord Brahma or Prajapati is prayed and offerings made to him. The baby's head is shaved off and the hair is ceremonially immersed in the river.

9. Karnavedha is the ritual of having the ear pierced. These days it is mostly girls who have their ears pierced.

10. Upanayana aka thread ceremony is the investiture ceremony of the sacred thread where Brahmin boys are adorned with a sacred thread hung from one shoulder and passed around their front and back. This day, Lord Indra is invoked and offerings are made to him.

11. Vedarambha or Vidyarambha is observed when the child is initiated into study. In ancient times, boys were sent to live with their gurus in a 'gurugriha' or hermitage to study. Devotees pray to the Hindu God Apawaka on this occasion.

12. Samavartana is the convocation or the commencement to the study of the Vedas.

13. Vivaha is the lavish nuptial ceremony. After marriage, the individual enters the life of a 'grihastha' or conjugal life - the life of a householder. Lord Brahma is the deity of the day in the wedding ceremony.

14. Awasthyadhana or Vivahagni Parigraha is a ceremony where the marrying couple encircles the sacred fire seven times. It is also known as 'Saptapadi.'

15. Tretagnisangraha is the auspicious ritual that starts the couple on their domestic life.

16. Antyeshti is the final rite of passage or Hindu funeral rites that is performed after death.

The 8 Rites of Passage or Ashtasamskara

Most of the above 16 samskaras, which originated thousands of years ago, are practiced by most Hindus even to this day. However, there are eight rites that are considered essential. These are known as 'Ashtasamskaras', and they are as follows:

1. Namakarana - Naming ceremony

2. Anna Prasana - Beginning of solid food

3. Karnavedha - Ear piercing

4. Chudakarma or Chudakarana - Head Shaving

5. Vidyarambha - Beginning of Education

6. Upanayana - Sacred Thread Ceremony

7. Vivaha - Marriage

8. Antyeshti - Funeral or Last Rites

The Importance of Samskaras in Life

These samskaras bind an individual to the community that nurture the feeling of brotherhood. A person whose actions are connected to the others around him would definitely think twice before committing a sin. Lack of samskaras give rise to indulging in individual physical pleasures and fanning one's animal instincts. The inner demon is aroused that leads to the degeneration of oneself and the society as a whole. When a person is not aware of his moorings in society he runs his own selfish race against the world and the greed to pitch himself over others leads to destruction of not only his self but the entire human community. So, the samskaras act as a moral code of conduct for the society.

10 Benefits of Hindu Samskaras

1. Samskaras provide sound mental and physical health and the confidence to face life's challenges

2. They are believed to purify blood and increase blood circulation, sending more oxygen to every organ

3. Samskaras can energizes the body and revitalizes it

4. They can increase physical strength and stamina to work for longer period of time

5. They rejuvenate the mind and enhance concentration and intellectual capacity

6. Samskaras give a sense of belonging, culture, and refined sensibilities

7. They direct energy to humanitarian causes thereby building a strong character

8. Samskaras kill vices, such as pride, ego, selfishness, wrath, envy, covetousness, gluttony, sloth, lechery, greed and fear

9. They bestow moral and physical balance throughout life

10. Samskaras give the confidence to face death bravely owing to a contented and righteous life

What are Samskaras? - Subhamoy Dass

қαvї - கவி

Akshaya Tritiya: The Golden Day of Eternal Success

Hindus believe in the theory of "mahurats" or auspicious timings in every step in life - be it to begin a new venture or making an important purchase. Akshaya Tritiya is one such momentous occasion, which is considered one of the most auspicious days of the Hindu Calendar. It is believed, any meaningful activity started on this day would be fruitful.

Once a Year

Akshaya Tritiya falls on the third day of the bright half of Vaishakh month (April-May), when the Sun and Moon are in exaltation; they are simultaneously at their peak of brightness, which happens only once every year.

Holy Day

Akshaya Tritiya, also known as "Akha Teej", is traditionally the birthday of Lord Parasurama, the sixth incarnation of Lord Vishnu. People conduct special Pujas on this day, bathe in holy rivers, make a charity, offer barley in a sacred fire, and worship Lord Ganesha & Devi Lakshmi on this day.

The Golden Link

The word "Akshaya" means imperishable or eternal - that which never diminishes. Initiations made or valuables bought on this day are considered to bring success or good fortune. Buying gold is a popular activity on Akshaya Tritiya, as it is the ultimate symbol of wealth and prosperity. Gold and gold jewelry bought and worn on this day signify never diminishing good fortune. Indians celebrate weddings, begin new business ventures, and even plan long journeys on this day.

Myths Around Akshaya Tritiya

The day also marks the beginning of the "SatyaYug" or the Golden Age - the first of the four Yugas. In the Puranas, the holy Hindu scriptures, there is a story that says that on this day of Akshay Tritiya, Veda Vyasa along with Ganesha started writing the great epic Mahabharata. Ganga Devi or Mother Ganges also descended on earth on this day.

According to another legend, during the time of the Mahabhrata, when the Pandavas were in exile, Lord Krishna, on this day, presented them an 'Akshaya Patra,' a bowl which would never go empty and produce an unlimited supply of food on demand.

The Krishna-Sudama Legend

Perhaps, the most famous of the Akshaya Tritiya stories is the legend of Lord Krishna and Sudama, his poor Brahmin childhood friend. On this day, as the tale goes, Sudama came over to Krishna's palace to request him for some financial help. As a gift for his friend, Sudama had nothing more than a handful of beaten rice or 'poha'. So, he was utterly ashamed to give it to Krishna, but Krishna took the pouch of 'poha' from him and relished having it. Krishna followed the principle of 'Atithi Devo Bhava' or 'the guest is like God' and treated Sudama like a king.

His poor friend was so overwhelmed by the warmth and hospitality shown by Krishna, that he could not ask for the financial favor and came home empty handed. Lo and behold! When he reached his place, Sudama's old hut was transformed into a palace! He found his family dressed in royal attire and everything around was new and expensive. Sudama knew that it was a boon from Krishna, who blessed him with more than the wealth he actually intended to ask for. Therefore, Akshaya Tritiya is associated with material gains and wealth acquisition.

Bright Births

It is also believed that people born during this time shine bright in life. Many luminaries were born during this period: Basaveshwara born on May 4, Ramanujacharya and Adi Shankaracharya on May 6, Swami Chinmayananda on May 8 and Lord Buddha on May 16. Akshaya Tritiya is also celebrated as the birthday of Lord Parashurama, one of the ten avatars of Lord Vishnu.

The Golden Day - Subhamoy Das

қαvї - கவி

The 7 Blessings Of The Hindu Wedding

The Hindu ceremony, a rite known as 'samskara', has many components and it is quite beautiful, specific and filled with chanting, Sanskrit blessings and ritual that is thousands of years old. In India, it can last weeks or days. In the West, it typically is at least two hours long.

It is the role of the Hindu priest or 'pandit' to lead a couple and their families through the sacrament of marriage. However, as an interfaith minister, I’ve had the good fortune of being called upon by Hindu brides and grooms and couples who love Hindu rituals, to incorporated some of the rites into non-denominational, interfaith or multi-faith ceremonies.

An important aspect of the Hindu ceremony is to light a sacred fire, created from 'ghee' (clarified butter) and woolen wicks, to evoke the God, Agni (Fire God), to bear witness to the ceremony.

The highlight is 'Saptapadi', also called the 'Seven Steps'. Here, traditionally the bride’s sari is tied to the groom’s kurta, or a sari shawl might be draped from his shoulder to her sari. He leads, her pinky linked with his pinky, in seven steps around the fire, as the priest chants the seven blessings or vows for a strong union. By walking around the fire they are agreeing to these. With each step, they throw small bits of puffed rice into the fire, representing prosperity in their new life together. This is considered the most important part of the ceremony, it seals the bond forever.

A nice way to adapt this into a creative, contemporary ceremony is to light a traditional fire, or use a candle, placed on a small table in front of the wedding altar. Bride and groom can be in tux and white dress as they take seven steps while seven blessings are spoken in English. Here are Seven Blessings adapted from a Hindu ceremony.

1. May this couple be blessed with an abundance of resources and comforts, and be helpful to one another in all ways.

2. May this couple be strong and complement one another.

3. May this couple be blessed with prosperity and riches on all levels.

4. May this couple be eternally happy.

5. May this couple be blessed with a happy family life.

6. May this couple live in perfect harmony… true to their personal values and their joint promises.

7. May this couple always be the best of friends.

One thing I appreciate about the Hindu ceremony is that bride and groom come to the altar as God and Goddess, in human form. In many parts of India the bride is considered Lakshmi, Goddess of Fortune, and groom is her consort Vishnu, the Great Preserver.

I believe every bride and groom should walk down the aisle feeling divine!

About the Author: Rev. Laurie Sue Brockway is one of New York's leading interfaith and non-denominational wedding officiants. She serves couples of all backgrounds, cultures and religions, and helps them celebrate their love with a highly personalized ceremony. She is known for her warm, loving, and creative approach to blessing couples in love. Rev. Laurie Sue is also a widely recognized bridal stress expert. She is author of "Wedding Goddess: A Divine Guide to Transforming Wedding Stress into Wedding Bliss" (Perigee Books, May 2005).

About.com Hinduism - Rev. Laurie Sue Brockway

қαvї - கவி

Hindu Vrats - Fasting Or Upvaas

Vrats are votive fasting rites which are practiced throughout India. The observance of Vrats spans religious boundaries, social classes and even caste and sectarian affiliations.

Naturally then, there is a great variety in the kinds of vrats performed and numerous variations in the actual practice of any particular vrat.

The word fasting means to move near (to the Supreme) and by implication to overcome helplessness. A calamity has always been an occasion for prayer, we normally pray for a positive reason like asking for a boon, other reasons include appeasement of an anger deity.

It is believed that no prayer can be complete unless it is accompanied by an offering.

Commonly performed Vrats:-

· Monday Vrat for Shiva

· Tuesday Vrat for Ganapati

· Wednesday Vrat for Krishna

· Thursday Vrat for Dattaguru

· Friday Vrat for Lakshmi

· Saturday Vrat for Hanuman

· Sunday Vrat for Surya

Pundit Ravi - Hindu Vrats

қαvї - கவி

Mehendi or Henna Dye: Green, Cool & Beautiful

Although Mehendi is generally used in many Hindu festivals and celebrations, there's no doubt that the Hindu wedding ceremony has become synonymous with this beautiful reddish dye.

What is Mehendi?

Mehendi (Lawsonia inermis) is a small tropical shrub, whose leaves when dried and ground into a paste, give out a rusty-red pigment, suitable for making intricate designs on the palms and feet. The dye has a cooling property, and no side effects on the skin. Mehendi is extremely suitable for creating intricate patterns on various parts of the body, and a painless alternative to permanent tattoos.

Mehendi History

The Mughals brought Mehendi to India as lately as the 12th century AD. As the use of Mehendi spread, its application methods and designs became more sophisticated. The tradition of Henna or Mehendi originated in North Africa and the Middle East. It is believed to have been in use as a cosmetic for the last 5000 years. According to professional henna artist and researcher Catherine C Jones, the beautiful patterning prevalent in India today has emerged only in the 20th century. In 17th century India, the barber's wife was usually employed for applying henna on women. Most women from that time in India are depicted with their hands and feet hennaed, regardless of social class or marital status.

It's Cool & Fun!

The varied use of Mehendi by the rich and royal from very early times has made it popular with the masses, and its cultural importance has grown ever since. Mehendi's popularity lies in its fun value. It's cool and appealing! It's painless and temporary! No lifetime commitment like real tattoos, no artistic skills required!

Mehendi in the West

The introduction of Mehendi into Euro-American culture is a recent phenomenon. Today Mehendi, as trendy alternative to tattoos, is an in-thing in the West. Hollywood actors and celebrities have made this painless art of body painting famous. Actress Demi Moore, and 'No Doubt' crooner Gwen Stefani were among the first to sport Mehendi. Since then stars like Madonna, Drew Barrymore, Naomi Campbell, Liv Tyler, Nell McAndrew, Mira Sorvino, Daryl Hannah, Angela Bassett, Laura Dern, Laurence Fishburne, and Kathleen Robertson have all tried Henna tattoos, the great Indian way. Glossies, like Vanity Fair, Harper's Bazaar, Wedding Bells, People and Cosmopolitan have spread the Mehendi trend even further.

Mehendi in Hinduism

Mehendi is very popular with both men and women also as a conditioner and dye for the hair. Mehendi is also applied during the various vratas or fasts, such as Karwa Chauth, observed by married women. Even gods and goddesses are seen to adorn Mehendi designs. A large dot in the centre of the hand, with four smaller dots at the sides is an oft seen Mehendi pattern on the palms of Ganesha and Lakshmi. However, its most important use comes in a Hindu Wedding.

The Hindu marriage season is a special time for Henna tattoos or 'Mehendi'. Hindus often use the term 'Mehendi' interchangeably with marriage, and Mehendi is considered among the most auspicious 'ornaments' of a married woman.

No Mehendi, No Marriage!

Mehendi is not just a way of artistic expression, sometimes it's a must! A Hindu wedding includes a number of religious rites before and during the nuptials, and Mehendi play a vital role in it, so much so that no Indian marriage is considered complete without it! The reddish brown color of Mehendi - which stands for the prosperity that a bride is expected to bring to her new family - is considered most auspicious for all wedding-related ceremonies.

The Mehendi Ritual

A day before her wedding, the girl and her female folks gather for the Mehendi ritual - a ceremony traditionally marked by joie de vivre - during which the bride-to-be embellish their hands, wrists, palms and feet with the lovely red hue of the Mehendi. Even the groom's hand, especially in Rajasthani weddings, is decorated with Mehendi patterns.

There's nothing strictly sacred or spiritual about it, but applying Mehendi is considered beneficial and lucky, and always regarded as beautiful and blessed. That is perhaps why Indian women are so fond of it. But there're some popular beliefs about Mehendi, especially prevalent among women.

Wear It Dark & Deep

A deeply colored design is generally considered a good sign for the new couple. It's a common belief among Hindu women that during the nuptial rituals the darker the imprint left on the bride's palms, the more her mother-in-law will love her. This belief may have been contrived to make the bride sit patiently for the paste to dry and yield a good imprint. A bride is not expected to perform any household work until her wedding Mehendi has faded. So wear it dark and deep!

Name Game

A bride's wedding designs usually includes a hidden inscription of the groom's name on her palm. It's believed, if the groom fails to find his name within the intricate patterns, the bride will be more dominant in conjugal life. Sometimes the wedding night is not allowed to commence until the groom has found the names. This is also seen as a subterfuge to let the groom touch the bride's hands in order to find his name, thus initiating a physical relationship. Another superstition regarding Mehendi is that if an unmarried girl receives scrapings of Mehendi leaves from a bride, she will soon find a suitable match.

How to Apply

The Mehendi paste is prepared by powdering dried leaves and mixing it with water. The paste is then squeezed through the tip of a cone to draw patterns on the skin. The 'designs' are then allowed to dry for 3-4 hours until it becomes hard and crusted, during which the bride must sit still. This also lets the bride take some rest, while listening to pre-nuptial advice from friends and elders. The paste is also said to cool the bride's nerves. After it dries, the gruff remains of the paste are washed off. The skin is left with a dark rusty red imprint, which stays for weeks.

Essential Part of Hindu Wedding - Subhamoy Das

қαvї - கவி

Six Blind Men & The Elephant

It was six men of Indostan
To learning much inclined,
Who went to see the Elephant
(Though all of them were blind),
That each by observation
Might satisfy his mind.

The First approached the Elephant,
And happening to fall
Against his broad and sturdy side,
At once began to bawl:
"God bless me! but the Elephant
Is very like a wall!"

The Second, feeling of the tusk
Cried, "Ho! what have we here,
So very round and smooth and sharp?
To me 'tis mighty clear
This wonder of an Elephant
Is very like a spear!"

The Third approached the animal,
And happening to take
The squirming trunk within his hands,
Thus boldly up he spake:
"I see," quoth he, "the Elephant
Is very like a snake!"

The Fourth reached out an eager hand,
And felt about the knee:
"What most this wondrous beast is like
Is mighty plain," quoth he;
"'Tis clear enough the Elephant
Is very like a tree!"

The Fifth, who chanced to touch the ear,
Said: "E'en the blindest man
Can tell what this resembles most;
Deny the fact who can,
This marvel of an Elephant
Is very like a fan!"

The Sixth no sooner had begun
About the beast to grope,
Than, seizing on the swinging tail
That fell within his scope.
"I see," quoth he, "the Elephant
Is very like a rope!"

And so these men of Indostan
Disputed loud and long,
Each in his own opinion
Exceeding stiff and strong,
Though each was partly in the right,
And all were in the wrong!

Moral:
So oft in theologic wars,
The disputants, I ween,
Rail on in utter ignorance
Of what each other mean,
And prate about an Elephant
Not one of them has seen.

A Hindu Parable - John Godfrey Saxe (1816-1887)

қαvї - கவி

The Nature of God in Hinduism, Essential Properties of Brahman

Who is God? How do you describe God? Here are 16 points, 16 Divine Attributes to explain the nature of God, gleaned from Swami Sivananda's book God Exists.

1.God is Satchidananda: Existence Absolute, Knowledge Absolute and Bliss Absolute.

2.God is Antaryamin: He is the Inner Ruler of this body and mind. He is omnipotent, omniscient and omnipresent.

3.God is Chiranjeevi: He is permanent, eternal, perpetual, indestructible, immutable and imperishable. God is past, present and future. He is unchanging amidst the changing phenomena.

4.God is Paramatma: He is the Supreme Being. The Bhagavad Gita styles Him as 'Purushottama' or Supreme Purusha or Maheswara.

5.God is Sarva-vid: He is ever-knowledgeable. He knows everything in detail. He is 'Swasamvedya', that is, he knows by Himself.

6.God is Chirashakti: He is ever-powerful. Earth, water, fire, air and ether are His five powers. 'Maya' is His illusive Shakti (power).

7.God is Swayambhu: He is self-existent. He does not depend upon others for His existence. He is 'Swayam Prakasha' or self-luminous. He reveals Himself by His own light.

8.God is Swatah Siddha: He is self-proven. He does not want any proof, because He is the basis for the act or process of proving. God is 'Paripoorna' or self-contained.

9.God is Swatantra: He is Independent. He has good desires ('satkama') and pure will ('satsankalpa').

10.God is Eternal Happiness: Supreme Peace can be had only in God. God-realisation can bestow supreme happiness on humankind.

11.God is Love: He is an embodiment of eternal bliss, supreme peace and wisdom. He is all-merciful, omniscient, omnipotent and omnipresent.

12.God is Life: He is the 'Prana' (life) in the body and intelligence in 'Antahkarana' (fourfold mind: mind, intellect, ego and the subconscious mind).

13.God has 3 Aspects: Brahma, Vishnu and Shiva are the three aspects of God. Brahma is the creative aspect; Vishnu is the preservative aspect; and Shiva is the destructive aspect.

14.God has 5 Activities: 'Srishti' (creation), 'Sthiti' (preservation), 'Samhara' (destruction), 'Tirodhana' or 'Tirobhava' (veiling), and 'Anugraha' (grace) are the five kinds of activities of God.

15.God has 6 Attributes of Divine Wisdom or 'Gyana': 'Vairagya' (dispassion), 'Aishwarya' (powers), 'Bala' (strength), 'Sri' (wealth) and 'Kirti' (fame).

16.God Lives in You: He dwells in the chamber of your own heart. He is the silent witness of your mind. This body is His moving temple. The 'sanctum sanctorum' is the chamber of your own heart. If you cannot find Him there, you cannot find Him anywhere else.

God Exists - Sri Swami Sivananda

қαvї - கவி

7 Pillars Of A Business

A strong foundation is the key to any successful business. Your vision, your commitment, your purpose - all form the basis for an organisation. They are the all-important pillars, the most essential part of any building. In his groundbreaking Arthashastra, Chanakya a.k.a. Kautilya (c. 350 - 283 BCE) lists seven pillars for an organisation.

"The king, the minister, the country, the fortified city, the treasury, the army and the ally are the constituent elements of the state" (6.1.1)

Let us now take a closer look at each of them:

1. THE KING (The leader)

All great organisations have great leaders. The leader is the visionary, the captain, the man who guides the organisation. In today's corporate world we call him the Director, CEO, etc. Without him we will loose direction.

2. THE MINISTER (The manager)

The manager is the person who runs the show - the second-in-command of an organisation. He is also the person whom you can depend upon in the absence of the leader. He is the man who is always in action. An extra ordinary leader and an efficient manager together bring into existence a remarkable organisation.

3. THE COUNTRY (Your market)

No business can exist without its market capitalisation. It is the area of your operation. The place from where you get your revenue and cash flow. You basically dominate this territory and would like to keep your monopoly in this segment.

4. THE FORTIFID CITY (Head office)

You need a control tower - a place from where all planning and strategies are made. It's from here that your central administrative work is done. It's the nucleus and the center of any organisation.

5. THE TREASURY

Finance is an extremely important resource. It is the backbone of any business. A strong and well-managed treasury is the heart of any organisation. Your treasury is also your financial hub.

6. THE ARMY (Your team)

When we go to war, we need a well-equipped and trained army. The army consists of your team members. Those who are ready to fight for the organisation. The salesmen, the accountant, the driver, the peon - all of them add to your team.

7. THE ALLY (friend / consultant)

In life you should have a friend who is just like you. Being, in the same boat, he can identify with you and stay close. He is the one whom you can depend upon when problems arise. After all, a friend in need is a friend in deed.

Look at these seven pillars. Only when these are built into firm and strong sections can the organisation shoulder any responsibility and face all challenges.

And while building them, do not forget to imbibe that vital ingredient called values, speaking about which, in his book 'BUILD TO LAST', Jim Collins has said, "Values are the roots from where an organisation continuously gets its supply as well as grounding - build on them!"

As told by Chanakya in the Arthashastra - Radhakrishnan Pillai, About.com Guest (The author is a management consultant and trainer, and the director of ATMA DARSHAN, a company that provides services, including spiritual tours)

қαvї - கவி

Kamadeva, The God Of Love

Kama in a wider sense means desire and in a narrow sense, sexual desire. Hinduism prescribes fulfillment of sexual passions for the householders and abstinence from it for the students and ascetics who are engaged in the study of the scriptures and in the pursuit of Brahman.

The Bhagavad gita informs us that desire is an aspect of delusion and one has to be wary of its various movements and manifestations. The best way to deal with desires is to develop detachment and perform desireless actions without seeking the fruit of ones actions and making an offering of all the actions to God. This way our actions would not bind us to the cycle of births and deaths.

Hinduism permits sexual freedom so long as it is not in conflict with the first aim, i.e. dharma. Hindu scriptures emphasize that the purpose of sex is procreation and perpetuation of family and society, while the purpose of dharma is to ensure order in the institution of family and society. A householder has the permission to indulge in sex, but also has the responsibility to pursue it in accordance with the laws of dharma. Marriage is a recognized social institution and marriage with wife for the purpose of producing children is legitimate and in line with the aims of dharma. Sex in any other form, including sex with wife for pleasure is adharma. (Here we are explaining the logic of the Purusharthas. We are not advocating an opinion.)

One of the important sects of Hinduism is Tantricism. It recognizes the importance of sexual freedom in the liberation of soul. The Tantrics accept sex as an important means to experience the blissful nature of God and the best way to experience God in physical form. They also refer to the concept of Purusharthas to justify their doctrines. They believe that sexual energy is divine energy and it can be transformed into spiritual energy through controlled expression of sex.

Just as the dharmashastras were written for the sake of dharma, and artha shastras for artha, kama shastras were composed in ancient India for providing guidance in matters of sex. We have lost many of them because of the extreme secrecy and social disapproval associated with the subject. What we have today is Vatsayana's Kamasutra, which like the Arthashastra seems to be a compilation of various independent works rather the work of a single individual.

The Hindu god of love, one of the Visve-devas in the Hindu pantheon. As the Eros of Hesiod was connected in early Greek mythology with the world's creation, and only afterwards became degraded into the passional Cupid, so was Kama in his original meaning as used in the Vedas, which gives the metaphysical and philosophical significance of his functions in the cosmos. Kama is the first conscious, all-embracing desire for universal good, love, and the first feeling of infinite compassion and mercy for all that lives and feels, needs help and kindness, that arose in the consciousness of the creative One Force, as soon as it came into life and being as a ray from the Absolute. Kama "is in the Rig-Veda (x. 129) the personification of that feeling which leads and propels to creation. He was the first movement that stirred the One, after its manifestation from the purely abstract principle, to create. 'Desire first arose in It, which was the primal germ of mind; and which sages, searching with their intellect, have discovered to be the bond which connects Entity with Non-Entity' " (SD 2:176) -- or manas with pure atma-buddhi. Only later did kama become the power that gratifies desire on the animal plane.

In the Puranas, Kama is the king and lord of the apsarases. He is pictured armed with a bow and arrows: the bow is often represented to be of sugar cane, the bowstring a line of bees, and each arrow is tipped with a distinct flower which is devoted to, and supposed to preside over, one of the senses. He is also often represented as a handsome youth riding on a parrot and attended by nymphs, one of whom bears his banner displaying the Makara, or a fish on a red background.

The attributes ascribed to Kamadeva in exoteric literature rarely depict the full sway of this cosmic force or entity in its multifarious ranges of activity. Kama is not only a cosmic principle or entity but also is inherent in every unit of the innumerable hosts of entities which compose the cosmos. Thus kama is the fourth principle in the human constitution; and, just as in its cosmic activities and relations, kama is both a superior and an inferior activity; indeed, it may be said to be divine in its higher aspects, just as it is physical in its lowest fields of action.

Spiritual - Theosophy Dictionary on Kamadeva

қαvї - கவி

History of Hindu Temples

Historians say Hindu Temples did not exist during the Vedic period (1500 - 500 BC). The remains of the earliest temple structure were discovered in Surkh Kotal, a place in Afghanistan by a French archeologist in 1951. It was not dedicated to a god but to the imperial cult of King Kanishka (127 - 151 AD). The ritual of idol worship which became popular at the end of the Vedic age may have given rise to the concept of temples as a place of worship.

The Earliest Hindu Temples

The earliest temple structures were not made of stones or bricks, which came much later. In ancient times, public or community temples were possibly made of clay with thatched roofs made of straw or leaves. Cave-temples were prevalent in remote places and mountainous terrains.

According to historian, Nirad C Chaudhuri, the earliest structures that indicate idol worship date back to the 4th or 5th century AD. There was a seminal development in temple architecture between the 6th and the 16th century. This growth phase of Hindu temples charts its rise and fall alongside the fate of the various dynasties that reigned India during the period majorly contributing and influencing the building of temples, especially in South India. Hindus consider the building of temples an extremely pious act, bringing great religious merit. Hence kings and wealthy men were eager to sponsor the construction of temples, notes Swami Harshananda, and the various steps of building the shrines were performed as religious rites.

Temples of South India (6th - 18th Century AD)

The Pallavas (600 - 900 AD) sponsored the building of the rock-cut chariot-shaped temples of Mahabalipuram, including the famous shore temple, the Kailashnath and Vaikuntha Perumal temples in Kanchipuram in southern India. The Pallavas style further flourished - with the structures growing in stature and sculptures becoming more ornate and intricate - during the rule of the dynasties that followed, particularly the Cholas (900 - 1200 AD), the Pandyas temples (1216 - 1345 AD), the Vijayanagar kings (1350 - 1565 AD) and the Nayaks (1600 - 1750 AD).

The Chalukyas (543 - 753 AD) and the Rastrakutas (753 - 982 AD) also made major contributions to the development of temple architecture in Southern India. The Cave Temples of Badami, the Virupaksha temple at Pattadakal, the Durga Temple at Aihole and the Kailasanatha temple at Ellora are standing examples of the grandeur of this era. Other important architectural marvels of this period are the sculptures of Elephanta Caves and the Kashivishvanatha temple.

During the Chola period the South Indian style of building temples reached its pinnacle, as exhibited by the imposing structures of the Tanjore temples. The Pandyas followed in the footsteps the Cholas and further improved on their Dravidian style as evident in the elaborate temple complexes of Madurai and Srirangam. After the Pandyas, the Vijayanagar kings continued the Dravidian tradition, as evident in the marvelous temples of Hampi. The Nayaks of Madurai, who followed the Vijayanagar kings, hugely contributed to architectural style of their temples, bringing in elaborate hundred or thousand-pillared corridors, and tall and ornate 'gopurams' or monumental structures that formed the gateway to the temples as evident in the temples of Madurai and Rameswaram.

Temples of East, West and Central India (8th - 13th Century AD)

In Eastern India, particularly in Orissa between 750-1250 AD and in Central India between 950-1050 AD many gorgeous temples were built. The temples of Lingaraja in Bhubaneswar, the Jagannath temple in Puri and the Surya temple in Konarak bear the stamp of Orissa's proud ancient heritage. The Khajuraho temples, known for its erotic sculptures, the temples of Modhera and Mt. Abu have their own style belonging to Central India. The terracotta architectural style of Bengal also lent itself to its temples, also notable for its gabled roof and eight-sided pyramid structure called the 'aath-chala'.

Temples of Southeast Asia (7th - 14th century AD)

Southeast Asian countries, many of which were ruled by Indian monarchs saw the construction of many marvelous temples in the region between 7th and 14th century AD that are popular tourist attractions till his day, the most famous amongst them being the Angkor Vat temples built by King Surya Varman II in the 12th century. Some of the major Hindu temples in Southeast Asia that are still extant include the Chen La temples of Cambodia (7th - 8th century), the Shiva temples at Dieng and Gdong Songo in Java (8th - 9th century), the Pranbanan temples of Java (9th - 10th century), the Banteay Srei temple at Angkor (10th century), the Gunung Kawi temples of Tampaksiring in Bali (11th century), and Panataran (Java) (14th century), and the Mother Temple of Besakih in Bali (14th century).

Hindu Temples of Today

Today, Hindu temples across the globe form the cynosure of India's cultural tradition and spiritual succor. There are Hindu temples in all almost countries of the world, and contemporary India is bristled with beautiful temples, which hugely contribute to her cultural heritage. In 2005, arguably the largest temple complex was inaugurated in New Delhi on the banks of river Yamuna. The mammoth effort of 11,000 artisans and volunteers made the majestic grandeur of Akshardham temple a reality, an astounding feat which the proposed world's tallest Hindu temple of Mayapur in West Bengal is aiming accomplish.

The Temple's Journey Through the Ages - Subhamoy Das

қαvї - கவி

Hindu Wedding Vows

A traditional Hindu wedding ceremony is elaborate and complex, incorporating fifteen specific rituals. There are no vows in the Western sense, but the Seven Steps, or Saptha Padhi, around a flame (honoring the fire god Agni) spell out the promises the couple makes to each other:

"Let us take the first step to provide for our household a nourishing and pure diet, avoiding those foods injurious to healthy living."

"Let us take the second step to develop physical, mental, and spiritual powers."

"Let us take the third step to increase our wealth by righteous means and proper use."

"Let us take the fourth step to acquire knowledge, happiness, and harmony by mutual love and trust."

"Let us take the fifth step so that we are blessed with strong, virtuous, and heroic children."

"Let us take the sixth step for self-restraint and longevity."

"Finally, let us take the seventh step and be true companions and remain lifelong partners by this wedlock."

Wedding Vows - The Knot

қαvї - கவி

Eight Types of Hindu Marriage

There are eight types of marriage described in the ancient Hindu text of Manusmriti (Laws of Manu) or "Manava Dharma Shastra":

• Rite of Brahmana (Brahma) - where the father of the bride invites a man learned in the Vedas and a good conduct, and gives his daughter in marriage to him after decking her with jewels and costly garments.
  
• Rite of the Gods (Daiva) - where the daughter is groomed with ornaments and given to a priest who duly officiates at a sacrifice during the course of its performance of this rite.
  
• Rite of the Rishis (Arsha) - when the father gives away his daughter after receiving a cow and a bull from the brightgroom.
  
• Rite of the Prajapati - (Prajapatya) where the father gives away his daugher after blessing the couple with the text "May both of you perform together your duties"
  
• Rite of the Asuras (Demons) - when the bridegroom receives a maiden after bestowing wealth to the kinsmen and to the bride according to his own will.
  
• Rite of the Gandharva - the voluntary union of a maiden and her lover, which arises from desire and sexual intercourse for its purpose.
  
• Rite of the Rakshasa - forcible abduction of a maiden from her home after her kinsmen have been slain or wounded and their houses broken open.
  
• Rite of the Pisaka - when a man by stealth seduces a girl who is sleeping or intoxicated or is mentally disbalanced or handicapped.

As Described in the Laws of Manu - Subhamoy Das

қαvї - கவி

Parable of Butter Hidden in Milk

The young daughter had gone to her village home for the first time from her city-dwelling. At night before retiring to bed, her mother opened a pot in which there was good cow's milk and poured a little buttermilk. The girl asked her mother: "Mother, that was butter milk; and why have you mixed it with milk? The milk may get spoiled!"

"Child!", answered the mother, "that is the way to prepare the milk in order that we might get butter out of it."

"But where is butter in it, mother?"

"It is in every drop of the milk, dear; but you can't see it now. I will show you in the morning."

In the morning the daughter saw that what was liquid the night before had become solid overnight. Mother put a churning rod into it and started churning the curd vigorously. Butter began to float on the surface of the curd. Then she gathered it all up and presented it to the astonishment of the daughter. The mother explained: "The addition of the buttermilk curdles the milk. Milk is transformed into curd. Then you have to churn it. By this process the butter which was all-pervasively hidden in the milk is obtained. At first you were not able to see it; it was hidden. From where has it come now? Only from the milk. Therefore, you understand now that it was there all the time. It awaited the process of churning to reveal itself to your great joy." The daughter, too, followed the same process and got the butter, for herself.

Similarly, a worldly man approaches a Mahatma and asks him: "O Sadhu, why have you renounced the world, and poured this new element of 'Vairagya' and 'Tyaga' into your life? Why don't you let the life take its natural course?"

The Sadhu replies: "Brother, I do so in order to realise God?", "Where is God?", "He is all-pervading." The worldly man does not see and is not convinced. The Sadhu then explains how the inner personality, which is fickle and outflowing should be made solid and firm. Then the churning rod of one-pointed concentration and meditation should be taken hold of, and this solid 'Antahkarana' should be very well churned. Then God is realised. He is all-pervading, in every atom of creation. But He is not visible to the naked eye nor is He realisable by a man except through this process called 'Sadhana'.

Just as a mother was necessary for her daughter to learn that butter exists in milk and that churning will bring it out, even so a Guru is necessary for a man to know that God is, that He is all-pervading, and that He is attained through Sadhana. If the aspirant follows the Guru's instructions, he too, can realise God.

Parables Of Sivananda - The Divine Life Society

қαvї - கவி

Sadhus: Hindu Holy Men

The sadhus are something like India's answer to the social security system. They are renunciates who have left behind all material and sexual attachments and live in caves, forests and temples all over India. The word comes from the Sanskrit ‘to practice’ and the practice of meditation is supposed to be what they’re about, more or less.

There are around 4 or 5 million sadhus in India today and they are still widely respected, revered and even feared. No one wants the curse of a sadhu upon them. It is also thought that the austere practices of the sadhus helps to burn off their karma and that of the community at large. Thus society donates money and food to feed them.

There are so many kinds of sadhus it’s hard to get a grip on the whole subject. Some live in the mountains alone for years at a time, eating only a few bananas. Others walk around with one hand in the air for decades until the fingers withdraw into a stump. And some just smoke plenty of charas and look for god in the smoke.

There are naked Naga sadhus with thick dreadlocks who carry swords and there are Agora babas who may eat dog shit or flesh from human corpse and keep company with ghosts in their holy path. Everything has a place in India and there are thought to be infinite paths to God.

Becoming a sadhu is not for everyone. It is supposed to be the fourth phase of a Hindu’s life, after studies, being a father and a pilgrim but for most it’s not a practical option. There are some who fake holy status to gain respect but they are soon found out by any real baba.

Becoming a sadhu is no easy option either. You have to die onto yourself and may be required to attend your own funeral before following a guru for many years. You carry his stuff, you make the fire, you bring the water and so on until you have enough experience under your belt to strike out on your own.

It’s been suggested that the obligatory 4am early bath is enough deterrent for many would-be renunciates – especially in the mountains where the water is freezing. Then sadhus will gather around the dhuni, the holy fireplace and begin with their prayers and meditation for the day.

Some sadhus may go in for black magic or herbalism and will dispense cures to the local community, remove evil eyes or bless a marriage. They’re a walking reminder to the average Hindu of Divinity. They’re generally allowed free passage on the trains and are a closely-knit organisation. Some were even military in the old days and even now the Naga babas carry their swords with them. 40 years ago the Naga babas found their path to the River Ganges blocked by other devotees so they chopped off around a dozen heads and hundreds more died in the panicked stampedes.

The big gathering of the sadhus is the kumba mela and it takes place every four years at various points along the holy River Ganges. Here every kind of sadhu in India comes out of the woodwork to meet up with old friends and put on a few shows. There are yogis who bury themselves underground, men who have held their hands in a fist for so long their nails now grow out the other side. One friend told me how proud he was to see his guru pull a bus along with a rope attached to his penis.

Religion & Soul - RoadJunky

қαvї - கவி

Is Hindu Marriage is Sacrosanct? Why?

In Hinduism, man and woman represent the two halves of the divine body. There is no question of superiority or inferiority between them. However, it is a scientific fact that the emotional side is more developed in women. Hindu history is witness to the super-women, like Gargi, Maitreyi and Sulabha, whose faculty of reasoning was far superior to that of ordinary mortals. But owing to organic differences in their physical and emotional constitutions, women are temperamentally more emotional than men. Having recognized this fact, Hindu scriptures or 'Shastras' have allotted certain specific duties to Hindu women. These duties include maintaining domestic peace, adjustment of social relations and attainment of spiritual perfection.

The idea behind the institution of marriage in Hinduism is to foster, not self-interest, but love for the entire family. Practice of self-restraint is the ideal of marriage in Hinduism. It is the love and duty cultivated for the entire family that prevents break-ups and any thought of polygamy.

Duties of a Hindu Woman

Having recognized this fact, Hindu scriptures or the shastras have allotted certain specific duties to Hindu women. These duties include maintaining domestic peace, adjustment of social relations and attainment of spiritual perfection.

The Idea of Marriage

The idea behind the institution of marriage in Hinduism is to foster, not self-interest, but love for the entire family. Practice of self-restraint is the ideal of marriage in Hinduism. It is the love and duty cultivated for the entire family that prevents the break-ups.

Men by nature are less capable of self-restraint than women. That is why, after marriage the Hindu women lead the men by keeping the lustful propensities under control. While married, thought of any other man does not enter the mind of a Hindu lady until she loses her faith in her husband due to his consistent misbehavior and 'don't care' attitude.

The Sanctity of Marriage

The present-day Hindu husbands fail to recognize the sacrifices and lofty ideals of Hindu wives, and thus compel them to follow the worst of the West. During the nuptial ceremony in a Vedic marriage, both the bride and the bridegroom take oath for the practice of self-restraint, to work together for the welfare of the family and to help each other to attain spiritual peace. This lofty ideal of sanctity is a great gift of Hinduism to the world at large.

Protecting the Institution

It should be a matter of great concern that we have begun to ignore the ancient and lofty ideals of Hindu marriage and are anxious to follow in the footsteps of cultures that do not value these ideals. Although Indians are among the most married societies in the world and there are laws governing marriage among Hindus, the number of divorce suits filed by Hindu couples is on the rise. Instead of strengthening the traditional ideals, which for thousands of years have helped us prevent marriage and family break-ups, we are misdirecting our energies towards promoting the ideal of sense-enjoyment and self-interest. In my opinion it is still not too late to be proactive to protect the sanctity of Hindu marriage.

Subhamoy Das & Gyan Rajhans - Ideals of Hindu Marriage

қαvї - கவி

The Nayanars’ Message For Us

How shall we evaluate this work by a saint on the lives of saints? A wise saying in Sanskrit echoes what we mean by ‘Only a Shakespeare can understand Shakespeare.’ Gurudev’s secondless devotion to God is amply reflected in the inspiring presentation of these great lives, simple, lucid and touching. We could have had none better qualified for it. Gurudev’s handling of it adds lustre to the illustrious lives.

There have been many ‘intellectuals’ even in India who have looked down upon the path of Bhakti (devotion) as something inferior to Jnana (wisdom). Their short-sightedness becomes at once apparent when we study the lives of the great Four Teachers (Appar, Sundarar, Manickavachagar and Sambandar) and realise that these great Jnanis, too, were great Bhaktas who loved to visit the temples and sing the glories of the Lord. Look at the humility of Appar who carried Sambandar’s palanquin: this reminds us of Gurudev’s own inimitable humility. It is not born of the weakness of the ignorant: but it is the culmination of true knowledge!

How shall we understand the wonderful spirit of renunciation that characterised the lives of many royal Nayanars, if we regard them as weaklings? They had understood the true nature of the world, and wanted only God. Can we not draw a parallel in our own divine Master who, similarly, renounced a royal life of a doctor in Malaya, in exchange for poverty and the begging bowl? Love of the Lord cuts at the very root of our attachment to this world, and snaps all worldly ties, to father, mother, son, wife or relatives. As the stories of the Nayanars illustrate, the devotee is ever ready to renounce all, in favour of devotion to Lord Siva. Chandesvara Nayanar, in his complete absorption in His worship, could inflict a mortal blow on his own father: but, that was because he saw not his father, but an obstacle to Siva Puja. When Arivattaya Nayanar found, for instance, that his weak body was getting unfit to carry on His worship, he was ready to cut his own throat. If Murkha Nayanar chose to gamble and even resort to violence to carry out his vow, Kannappa Nayanar would pull out his own eyes to serve the Lord! This great truth has been beautifully brought out again and again in these lives—love of God completely removes the devotee’s attachment to his own body. Who could even approach Siruthondar’s breath-taking devotion to the Lord and His devotees?

Let us also never forget that in the case of all the Nayanars devotion invariably meant expansion of the heart, and, therefore, service and charity.

It is essential that, in our study of these great lives, we take them as a whole: the sixty-three blending into one marvellous scripture on devotion. Else, it might lead to perversion. Perversion in spiritual path can be quite disastrous. Gurudev would often narrate, for example, the case of a wicked man who would catch fish in the Ganges, cut it and eat it, quoting (as a devil would) from the Gita: ‘Weapon cannot cut the Atma, which is immortal.’ The perverse intellect reads in the Gita, a sanction for the use of violence. Stories in which there is seeming use of violence by the Nayanars have to be read with this caution: we have to take them as allegories exhorting us to rout out the inner obstacles to our Sadhana, ruthlessly. The story of Eripatha Nayanar, for instance, should be taken as an exhortation for us to kill lust, anger and greed, the powerful impediments on our spiritual path which, in the twinkling of an eye wreck our worship of the Lord.

If we study the lives as a whole, we will not fail to note that Anaya Nayanar, and Pusalar Nayanar hold before us the ideal Para Bhakta, supreme exemplars of the highest form of devotion.

If we approach these saints with faith and devotion in our hearts, we shall grasp the message they have for us. We shall also understand why they gave such a great place to externals like the sacred ash, Rudraksha, etc. These symbols remind one constantly of God: and, when they are said to remove our sins, they remove our sinful tendencies, too, by constantly reminding us of God, and keeping evil out of our mind.

May we all walk the path of devotion and attain the Lord in this very birth is my humble prayer at the divine feet of our master. That is the only way in which we can repay the debt we owe him for what he has done for us.

Venkatesananda - The Divine Life Trust Society

қαvї - கவி

It's New Year!

Although the Indian National Calendar is the official calendar for the Hindus, regional variants still prevail. As a result, we have a host of new year festivities that are unique to the particular regions on this vast country. Characteristic of the Indian cultural mélange, Hindus in various states of India celebrate the new year in their own ways. And not all of these fall on the same day!

In mid-April, Hindus celebrate Baisakhi in Punjab, Poila Baishakh in Bengal, Bohag Bihu in Assam, Vishu in Kerala and Puthandu in Tamil Nadu to welcome the new year. These regional celebrations fall between April 13 and 15 this year. Don't forget to wish your friends and family a happy new year, once again!

Subhamoy Das – Hinduism Blog

қαvї - கவி