SAMSKARAS FOR DVIJAS (TWICE-BORN)

SAMSKARAS FOR DVIJAS (TWICE-BORN)

Sri Chandramoulisvaraya Namah:
VEDA DHARMA SASTRA PARIPALANA SABHA (Regd.)
Kumbhakonam
Publication No. 49

There are over 40 samskaras (purificatory ceremonies) prescribed for brahmanas in their respective Sutras. Out of them, the samskaras upto Upanayanam are very essential. It is of course good to perform the samskaras post-upanayanam also.

Forty samskaras: Smartha karmas- 14;   Sroutha karmas- 26.

Smartha karmas:

1. Garbhadhanam          2. Pumsavanam           3. Seemantham         4. Jaathakarma       5. Namakaranam       6. Annapraasanam    7.   Choulam        8.  Upanayanam         9. Praajapathyam        10.  Soumyam           11. Aagneyam         12.  Vaisvadevam    13. Snanam         14. Vivaham.

Sroutha karmas:
       5 Devayagnas;     7 Paakayagnas;              7 Haviryagnas;           7 Somasamsthas.

       Devayagnas:  1. Devayagnam         2. Pitruyagnam           3.  Bhutayagnam          4.  Manushyayagnam         5. Brahmayagnam.

       Paakayagnas:  1. Ashtaka     2.  Sthalipakam     3. Maasisraadham        4. Sraavani      5. Aagrahayani      6.  Chaitri      7.  Aasvayuji 

       Haviryagnas:    1. Agnyaadhanam        2. Agnihotram         3.  Darsapurnamasam         4. Aagrayanam     5. Chaturmasyam      6. Nirudhapasubandham          7. Soutraamani.

       Somasamsthas:  1. Agnishtomam    2. Atyagnishtomam    3. Uktyam   4. Shodasi     5. Vajapeyam      6. Atiratram      7. Abdoryamam

1. Garbhadhanam:   The period of 16 days from the start day of menses is Ritukalam (fertile period). Garbhadhanam should be done in the 12 day period after the first four days after eliminating prohibited tithi, vara (day of week) and nakshatra (star). 
2. Pumsavanam:  This should be done when the pregnancy is clear, i.e. in the third or fourth month, in Pushya star. One who wishes for a son should perform Pumsavanam in every pregnancy (not just the first one).
3. Seemantham:  This should be done in the 4th, 6th or 8th month of pregnancy. As this samskara bestows purity on the woman and the baby, this should certainly be performed.
4. Jaathakarma:  as soon as the baby is born, the father should bathe and give danas etc.
5. Ear-piercing: When the baby is able to get up and down the mother’s lap, ear-piercing should be done.
6. Surya-Chandra darsanam: In the third month after birth of baby, darsanam of Surya should be performed.
7. Annapraasanam: This should be done in the 6th month by feeding the child with mix of curd, ghee and honey with cooked rice as laid down.
8. Choulam: In the third month, sikha (tuft of hair) should be done for the child as per procedure.
9. Aksharaabhyasam: After the child has entered 5th year, Aksharaabhyasam should be done in the months when Lord Vishnu is awake; Uttarayanam is preferred.
10.  Upanayanam: In the 8th year from pregnancy (i.e. 7th year from birth), upanayanam should be done for brahmana boys. Spring season (Chaitra and Vaikasi months) is preferred. Out of the 14 Smartha karmas, upanayanam is said to be important.

 In the month of Jyeshtha (Aani), upanayanam should not be performed for the eldest son. Brihaspati is the lord for Rig Veda; Sukra for Yajur Veda; Angaraka for Sama Veda; Budha for Atharva Veda. It is very good to perform upanayanam on the day of the week, presided over by the lord of the Veda Sakha to which one belongs. (Thursday for Rig Vedis; Friday for Yajur Vedis; Tuesday for Sama Vedis; Wednesday for Athrva Vedis). For upanayanam, age upto 16 years is secondary time. Beyond 8 years, upanayanam has to be performed after due Prayaschitta. If upanayanam is not performed within 16 years of age, the quality of brahmana will go away. Such a person is not fit to do Vedic karmas like Adhyayanam (Vedic study) and to accept or give danas.

Brahmachari, whose upanayanam has been performed, should certainly wear dandam (staff), ajinam (deerskin) and mounji (girdle of darbha). Once upanayanam is over, like Sandhya vandanam, Brahmayagnam should also be performed. Brahmachari should beg for bhiksha (alms) and submit the bhiksha to his Guru. He should only take that food which is given by the Guru with his permission. Brahmacharis should certainly perform Samidadhanam in both Sandhya times (dawn and dusk every day). One may ask whether all this is possible in the present time for a brahmachari boy, 8 years old. What was possible forty-fifty years ago cannot become impossible now. If it is not possible to arrange for complete Veda Adyayanam, every father should certainly ensure that much Adyayanam for one year at least, required for karmas like Snanam, Sandhya, Japa, Homam, Deva Pooja, Atithi Satkara etc., which are essentials to be known and performed every day. This is their essential duty.

Every brahmachari prays to Agni as under at the close of Samidadhanam:
“O Havyavahana (name of Agni meaning one who carries the offerings to Devas), Give me sraddha (faith), medha (retentive power), yasas (fame), pragna (wisdom), vidya (knowledge), buddhi (intellect), sri (splendor), balam (strength), aayushyam (long life), tejas (brilliance) and aarogyam (good health).”

When he prays thus with devotion and faith to Agni every day uninterruptedly, he is sure to be blessed by Agni with everything. Just as the insect with sting brings an ordinary worm and keeps it in the nest, visits and stings frequently day after day and makes the worm remember it always and finally converts it into its own form, brahmachari prays with the same continuous thought as stated above and attains everything without doubt.  Though brahmanas are required to perform the six karmas- snanam, sandhya, japam, homam, Devapooja and Atithi satkara every day, if it is not possible to do all of them for various reasons, the quality of brahmana will leave him in the event of his failure to chant Gayatri mantra in the least.

Thinking the body as our Self, we put in great efforts by running hither and thither to nourish and decorate it. We do not think at all in our lifetime of that power, in the presence of which the body does not become a corpse and give out bad smell. Of what use is our ability to analyse and understand?

If we look at living beings like animals and birds, we do not find any difference between them and us. Those beings eat food, sleep and procreate. We also do the same. All beings other than man grow horizontally; but man grows vertically. The meaning is that we are meant to go high.

This body is made of five basic elements- earth, water, fire, air and space. If any one of them is missing or reduces, we cannot live. If they are not in balance, health will be affected. If earth principle is predominant, the body will be stout. If water is excessive, there will be diseases like cold. If Agni is dominant, there will be burning sensation and constipation. If air is excessive, there will be stiffness in joints. Paramatma resides in each living being’s body and ensures the balance of all the elements. If we do not express our gratefulness to that Paramatma and pray to him every day, of what use is our human birth?

The difference between us and other living beings is unclear if we bide our time without thinking of where we were before, how we were, for what purpose we have come here, where we will go, what our state will be there etc.

Fire does not catch in a wet log of wood. It starts burning only after the moisture dries up by the heat of the sun. In the same way, we do not get Gnana (true knowledge) when the mind is wet with mundane objects. Gnana will dawn only when the mind is dried with the Agni of Vairagya (non-attachment).

The remedy for cleaning up the mind consists of brahmacharya (celibacy), ahimsa (non-violence), bhutadaya (compassion towards all beings), absence of crookedness, dispassion to mundane objects, purity, absence of haughtiness, truth, absence of arrogance, steadfastness, absence of pride, meditation on God, company of those who know Brahman, love of Gnana sastra, equality, not desiring honour, being alone and desire of Moksha (Liberation).

Having started with samskaras and continuing with upanayanam, one may wonder why something else is now being addressed. All this is necessary in order to emphasise that it is the duty of everyone to think of the above matters and by such thinking alone, the necessity of samskaras and the importance of proper observance of them will become clear.

A citizen, who is interested in a house, has to pay house tax. One, who is interested in land, has to pay land tax. If you desire profit and interest, you have to pay income tax. An ascetic, who has abandoned all these things, need not pay any tax and can go and sit in front of an officer without a trace of fear. One, who desires a good harvest, would put good manure, remove weeds and irrigate in good time. Similarly the householder, who desires water, food, shelter and materials for himself and his dependents, should certainly pay his debt to Devas.

Humans of this world cannot create a banana leaf or a food grain even if many specialists in chemistry work together. Just as one has to pay municipal tax and district board tax for living in a municipality and government tax for living in a country, we are duty bound to pay our debt to Devas as long as we live in this world.

“The habit in the cradle continues upto the cremation ground.” The way we train our child in the beginning will determine his future life.

Hence a father, who is interested in the welfare of his child, is duty bound to perform his upanayanam in proper time and arrange for his Veda adhyayanam for at least a year, living in accordance with the rules of brahmacharya asrama and chanting Gayatri uninterruptedly without mistakes of diction and swara (accent).

VEDA DHARMA SASTRA PARIPALANA SABHA

SAMSKARAS

SAMSKARAS

Sri Chandramoulisvaraya Namah:
VEDA DHARMA SASTRA PARIPALANA SABHA (Regd.)
Kumbhakonam
Publication No. 4 - Friday, 13th. Aavani (29.8.1947)

The world we live in is called ‘Misraloka’. ‘Misra’ means mixed. What is mixed? Happiness and misery are mixed. There is a world where no happiness, but only misery is there. Similarly there is another world where no misery, but only happiness is there. This world of ours is a world where both are mixed. Brahmaloka, i.e. Satyaloka, Vaikuntham, Kailasam etc. are worlds where only happiness is there. Naraka is the world where only misery is there. There are many varieties there also. The cruelest Naraka is called Rourava. When Pitrus live in worlds other than Naraka, the benefit of tarpanam during Amavasya will reach them. Pitrus in Narakas will not receive those benefits. There are, however, certain materials which will benefit them also. Water from dirty clothes, from hair on the head and from washing hands will satisfy them, if given with those Pitrus as target. That is why there is a mantra for squeezing water from dhoti. In Andhra Pradesh, there is a tradition of leaving water, at the end of eating after ‘Uttaraposanam’, at the right side of the leaf, chanting a mantra: ‘Rourave apunyanilaye padmaarbudanivasinam’. Rourava is a Naraka, where severe sinners stay. Padma and Arbuda refer to very large numbers (a thousand billions; a hundred millions). There are persons staying in the Rourava Naraka for many crores of Padmas and Arbudas. This water should be offered saying: This water is intended for those persons and let them be rid of their unending thirst.

We perform Vaisvadevam. In lieu of that, certain Andhraites offer five ‘balis’ during the time of eating food. That is called ‘Chitradi bali’, where they keep cooked rice aside. They will say a mantra after Aaposanam, offer water and close this bali.

There is happiness in this world; there is also misery. If we make efforts, we get more happiness. Pleasure and pain differ from person to person. For some pleasure is more; for some others pleasure is less. There are some who control their minds and do not experience pain. There are also those who suffer always. In other living beings also, this is observed. The difference is in the degree of pain. Happiness and misery are like climate. The worlds are like thermometers. In that thermometer, the boiling point is Naraka; the freezing point is Swarga. We can also interchange this. There is no cold in boiling point; there is no heat in freezing point. In total, there are three types: freezing point; boiling point; points in between, where there are degrees of both. The upper worlds are of one type: Satyaloka, Vaikuntham, Kailasam. Upanishads put them together; Puranas speak of them separately. Narakaloka is down below. Misraloka is in between.

According to our Sastras this world of ours is superior to the other worlds. Why? From ‘Misraloka’ one can go to any world. From other worlds one cannot go away at his free will. Dharmaraja would have written down the period of stay in that world. One has necessarily to stay that long. We cannot do anything there on our own. Here we have unique freedom. We can do acts of merit or sin. With our hands we can perform Pooja or we can beat someone. With our tongue we can do Namaparayanam (chanting of divine Names) or we can abuse someone. We are capable of both. Bhagavan has thus given twin power to every sense organ. This freedom is not there in other places. They are all worlds of enjoyment. If we are born as bulls, can we do acts of merit? Devas are like those bulls. Bulls do not accrue either merit or sin. In this world we can perform good karmas and attain to good state. In Devaloka this is not possible. This world determines one’s fate. The rest of the worlds are there only for gratification; not places of genesis of fruits. There one can reap fruits of merit or sin in the measure in which we have done it. That is why those places are known as ‘Bhogabhumi’. The power of doing acts of merit or sin is available here only and that too, only for humans. In quality of person, there can be goodness or evil. Persons in other worlds do not have the right to perform karmas (laid down by Vedas). Karma and quality are the two aspects which take the Jiva to other worlds. It is not possible to reach higher worlds by doing karma except in this karmabhumi. For doing a karma, one requires time and place. Can one do Sraadham in midnight? Not done. There is a time for it. Similarly there is place defined for a karma. Karma has to be done only in Punyabhumi. The rest are Bhogabhumis. In this world also, certain periods are prohibited. For certain karmas, certain places are also prohibited. Karmas have to be done in pure places in pure periods. For creating a dhoti, how many are the actions to be performed!

One has to be made an ‘Atmavit’ (knower of Self) by doing many actions. This has to be done by working through quality and karma. Karmas are known as ‘Samskaras’. That which removes the defect and adds quality to a material is Samskara. Jivatma has defects. Defects have to be removed and good qualities have to be filled in. Some Samskaras are done in the field. First the field has to be dried, then ploughed and watered, seeds have to be sown, replanting done, the harmful vegetation removed, field irrigated, excess water removed, paddy later harvested, beaten, husk removed, rice to be dried and treated and then only it can be used. So many actions are there to be performed. In the same way, if thread has to be made into a dhoti, many actions are required. In the loom, how many actions are performed! Our Atma is complex. The knots have to be removed and Atma has to be made happy always. There are some impediments to it. Happiness is sometimes experienced; even in spite of pain. That happiness has to be made constant.

Jiva has to be led to Brahmaloka. Once led to the presence of Iswara, there will be no more misery. After Maha Pralaya (Final Dissolution), merger with Iswara will happen. For this merger, Jiva has to be put through preparation. For this purpose Rishis have specified 40 Samskaras and 8 Atmagunas (qualities of Self). They have written many Dharma sutras and told us about the procedures of Samskaras. They are the Smritis. There are 28 Smritis. Of them, 18 are important. The rest 10 are Upasmritis. Manu, Yagnavalkya, Haaritha, Parasara et al have authored Smritis. Some have written general Dharma sutras other than these Smritis. Of them, Gautama is one. In every Kalpasutra, Samskaras are described. They differ from one another. Aapasthambha and Gautama have written about matters applicable to everyone. Aapasthambha has written separately too. Gautama has talked about 40 Samskaras and 8 Atmagunas.

When jiva departs from the body, if it has to go straight to Brahmaloka, these 48 are the cause. These make him stay in that Presence (of Iswara). It will be like being in the presence of a supreme Gnani. One can remain constantly blissful. When he drops his appearance, we can also merge.

These 40 Samskaras involve bodily actions. If we have to do a job, we have to move our hands and feet and also use our mouth. There are 40 Samskaras of the form of karmas and 8 Atmagunas. It is said:
“One who observes these 40 Samskaras and 8 Atmagunas, goes straight to Brahmaloka.” He goes to a place free from pleasure and pain. When will pain and pleasure cease to exist? When one reaches the Power which create everything.

Forty Samskaras have been detailed right from impregnation to cremation. From the time the material base for body starts forming in the mother’s uterus right upto the time the body is consigned to flames, 40 Samskaras are to be done. All karmas are done with Agni. Agni has to be preserved without being extinguished. Brahmachari should perform Samidadhanam every day in Agni. Grihastha should perform Oupasanam. For Vanaprastha, Agni known as Kakshagni is specified. It is produced in forest. Only in Sanyasasrama, there is no Agni.  But there is Gnanagni in him. His body is not subjected to Agni Samskara. Burial is done out of courtesy. His body can be cut into four pieces and laid in forest in four directions. It will be food for the beings there. That his body should be disposed in forest is specified in order to avoid trouble for people. If not done that way, the body should be buried, over which trees and plants should be grown. If disposed in forest, it will be food for other living beings. If buried, it will become manure for the trees over it. It is said that big trees like bilva and asvatha (fig) should be planted on top.

Everyone should keep the Agni from the time of marriage without being extinguished and offer his own body in the same Agni as oblation. Agni is specified for everyone. At the time of marriage people of all varnas should do Oupasanam. They should maintain that Agni. Now only Persians maintain fire. Their religion was born from ours only. Their scripture is known as ‘Zend-Avesta’. That name is form of our ‘Chandovasta’. Zoroaster is their Acharya. That name is the distorted form of ‘Sourashtra’. Their country is called ‘Iran’, which again is form of ‘Arya’. If their Agni is extinguished, they spend a lot of money and perform ‘Prayaschitta’ (expiation). In our case Agni rituals have declined in the last 40 years. Life has changed. If there is deep sraddha (faith and sincerity), Agni can be maintained even now. The present day education is one cause of the absence of sraddha. Whatever be the cause, if we have to prosper, we have to necessarily do actions as laid down in Sastras. Everyone desires to be comfortable, but he does not perform actions aimed at that. If a person wishing to go to Madurai gets into a train bound for Madras, he cannot reach Madurai. In the same way, if one keeps performing actions prohibited by Sastras, he cannot attain prosperity.

Hence it is requested that everyone should discard actions prohibited by Sastras, perform actions laid down in Sastras and attain prosperity.

VEDA DHARMA SASTRA PARIPALANA SABHA

INITIAL SAMSKARAS

INITIAL SAMSKARAS

Sri Chandramoulisvaraya Namah:
VEDA DHARMA SASTRA PARIPALANA SABHA (Regd.)
Kumbhakonam
Publication No. 5 Friday, 20th Aavani (5.9.1947)

Forty samskaras (purificatory rites) have been prescribed for the purification of Jivatma (individual soul). They are Garbhaadhaanam, Pumsavanam, Seemantham, Jathakarma, Namakaranam, Annapraasanam, Choulam, Upanayanam, four Vedavratas like Praajapatyam, Snanam, Vivaham or Sahadharmacharini samprayogam, Panchamahayagnas- totalling to 19 so far;
Pakayagnas-7; Haviryagnas-7; Somayagnas-7- totalling to 21;
Grand total of 40.
The 7 Pakayagnas are: Ashtaka, Anvashtaka, Paarvanam, Sraavani, Aagrahayani, Chaitri
                                      and Aasvayuji.
The 7 Haviryagnas are: Agniyaadhaanam, Agnihotram, Darsapurnamasam, Aagrayanam,
                                       Chaaturmaasyam, Nirudha pasubandham and Soutraamani.
The 7 Somayagnas are: Agnishtomam, Atyagnishtomam, Uktyam, Shodasi, Vajapeyam,
                                        Atiratram and Abdoryaamam.
Out of these 40 samskaras, there are some required to be done every day. Some are to be done on occasions. Some are to be done once in a lifetime. Out of these, the samskaras which are required to be learnt properly and performed every day are the Pancha-mahayagnas.

Panchamahayagnas are: Brahmayagna, Devayagna, Pitruyagna, Manushyayagna and Bhutayagna. Of the balance samskaras, most are in category of once in a lifetime. Oupasanam and Agnihotram are to be done every day. Darsa Purnamasam is to be done once in 15 days. Of these, Oupasanam is Pakayagna. The other two are Haviryagnas. All Pakayagnas should be done once a year. It is enough if the 7 Somayagnas and the other samskaras are done once in a lifetime. These can also be categorised in a different way.

Those required to be done every day are 7; Panchamahayagnas, Agnihotram and Oupasanam. Harvesting is done once in a year in case of yearly food crops. Watering has to be done every day. Though they are samskaras (part of procedure)for agriculture, there is difference among them. Our samskaras are also similar.

Samskaras have been prescribed right from Garbhaadhaanam. Samskaras start from the time the embryo starts getting generated inside mother’s womb. The embryo has to be generated with chant of mantras. Some people think that Garbhaadhaanam, Pumsavanam and Seemantham are meant for mother’s health. This is incorrect. They are related to the jiva residing inside. They are meant for purifying the jiva. As they are done aimed at another jiva in the womb, there is greater responsibility for mother and others. If these samskaras are for themselves, these persons may ignore them; but as they are meant for another jiva, they should not be ignored.

The three samskaras, Garbhaadhaanam, Pumsavanam and Seemantham are done before the body of the jiva comes out. Pumsavanam should be done in third month of pregnancy; Seemantham should be done in 6th or 8th month. All these samskaras should be done with the sankalpa (vow) of obtaining the pleasure of Parameswara. They are done only for obtaining his grace.

When our Acharya (Adi Sankara) was proceeding to Kailasa, his disciples prayed to him to teach an easy way of obtaining Parameswara’s grace. They said that they did not understand the Vedanta topics he had expounded so far and that he should now tell them an easy way. Sri Acharya chanted five verses at that time.

The first verse is:
“Vedo nityam-adheeyatam taduditam karma svanushthiyatam
Tenesasya vidhiyatam-apachitih kamye mathis-tyajyatam|
Papoughah paridhuyatam bhavasukhe dosho-nusandhiyatam
Atmechcha vyavasiyatam nijagrihat-turnam vinirgamyatam||”

Here the point is made: ‘Study (chanting) of Vedas should be done every day. Karmas should be practised properly without fail. That karma is itself Puja of Iswara. Whichever karma he has asked us to do, to perform those karmas at the specified time is alone Puja’. Some people perform festivals, Puja, bhajan etc. Some others do Oupasanam, Agnihotram etc. Those who perform Puja criticise the latter saying that they do not have bhakti; of what use is their karma? The latter, keen on performing karmas, criticise the former saying that they lack aachara and anushthana (observance of rituals); they are simply playing the drum; they have only ego. If we look at this justly and impartially, we can see that observance of karmas is alone bhakti of superior order. That alone is bhajan.

There are two servants with a master. One always stands in front of the master and keeps praising him. The other does not talk at all; does not come in front of the master; whatever direction the master has in his mind, he immediately acts on it. People may think that the master likes the servant more, who always stays near him. But actually the master would like the other servant more, who acts on his will. If the master were a fool, he would like the servant more, who keeps praising him. Similarly if Iswara were a foolish master, he would have more love for the one who keeps praising him. To do the karmas ordained by Iswara is his Puja. That is why karmas should be done with sankalpa (vow) of ‘Sri Parameswara Prityartham’ (for the pleasure of Parameswara). True observance of karmas is a blend of bhakti and karma. That is why our Acharya has said that observance of karmas is alone Puja of Parameswara.

The base of all this is surrendering the karma to Parameswara. To tell the meaning of all mantras in samskaras is not possible. We do sankalpa at the beginning of each karma and arpanam (offering) at the end. It is good to know these two and their meanings.

Loukikas (those who do not practise Vedic rituals as profession) are very casual about sankalpam etc. They think the Purohit is saying something, as if it does not concern them. To know the meaning of sankalpa etc. is not difficult. With sincerity one can find out. People find out the syllabus for an examination being conducted in America. With keenness one can find out anything.

“Yadeva vidyaya karoti tadeva sradhdhaya upanishada viryavattaram bhavati”
                                                                                                            (Chandogyopanishad)
“Yadeva vidyayeti hi” (Brahmasutram)
If a karma is done with understanding of meaning, it becomes ‘viryavat-taram’ (more efficacious). Sri Acharya has stated that as ‘taram’ is the term used in the above mantra, it is clear that if karma is done with no understanding of meaning, it is ‘viryavat’ (efficacious). It appears on cursory reading that if karma is done with no understanding of meaning, it is very useful. How is it?

There is a collector. A person writes an application to him through a lawyer. A farmer gets it written by somebody and hands it to the collector personally. He is illiterate. He hands his application saying ‘Please do me good somehow’. The collector takes pity on him, considering his ignorance and faith and does him good.

Mantra is also similar. Iswara alone knows the meaning of mantra. We should not be villainous. If we engage a lawyer and speak wrongly, the collector will get angry. If we know the details and still do wrongly, there will be great anger. If the application is wrong without one’s knowledge, there will be excuse. It is wrong to say, ‘The meaning is not known; what is the use of doing the karma?’ It appears that to do karma without knowing the meaning is ‘viryavat-taram’.

At the beginning of all samskaras, one should say, ‘Pareameswara prityartham’ (for the pleasure of Parameswara) and at the end, ‘Janardanah priyatam’ (May Janardana become happy). One can know the meaning of these two. In sankalpa, initially the account of place and time is given. ‘We say ‘Mamopatta samasta durita-kshayadvara’. The meaning of this is: ‘For the pleasure of Sri Parameswara through effacing of all the sins I have earned’. We have earned many sins till todate. That load is tough; we have to get rid of it; wash it off. What is the use of it? Our heart is the abode of Parameswara. There is a lot of dirt there. If there is dirt at the place we do Puja, we feel sad. We should remove the dirt. We have to remove the dirt from our heart. Only then the form (of Iswara) will be visible. Now it is all dirty, obstructing the light. We keep accumulating dirt. ‘Durita-kshayadvara’, through the route the sin goes away, Parameswara’s happiness will come. All types of karmas are aimed at that only. Whatever be the meaning of other mantras, if we utter this mantra knowing its meaning, only then it will be useful.
We do ‘Prayaschitta’ (redemptive ritual) if there is failure of an action. For doing Sandhyavandanam in improper time, ‘Prayaschitta Argya’ has been prescribed. What to do if there is error in that Prayaschitta also? Hence there is a common Prayaschitta. There is a book called ‘Hemadri’ which tells about Prayaschittas.

Thinking of Sri Krishna is the greatest Prayaschitta. Initially we should think of Parameswara and at the end, of Krishna. This also shows the non-difference of Siva and Vishnu. Thinking thus, karmas should be done right from birth till death with the thought of Parameswara.

Every mantra is offered through a Devata. We pay taxes. They all go to the same State. There are many taxes like profession tax, motor tax, land tax etc. There are different places for paying these taxes. There are different stamp papers for them. Similarly for every karma, there are differences of time, mantra, Devata and material.  Though there are procedural differences among them, the ultimate aim of all actions is to offer them to Parameswara. Our king does not know well, us, the tax-payers and the taxes we pay. But in the case of the king Parameswara, all matters are well known.

There are three aspects for every karma- mantra, Devata and material. We said earlier about three karmas to be done before birth. At birth, Jatakarma should be done. On eleventh day after birth, Namakaranam should be done. In the sixth month, Annapraasanam should be done. That is the karma, in which food is fed first to the child. That also should be done for the pleasure of Parameswara.

Karmas from Garbhaadhaanam till Namakaranam are done for the sake of the baby by parents. When mother takes medicine, the baby gets purified in body. In the same way, depending on the parents’ state of mind, the jiva inside will get satvic (peaceful) nature or increased sin. When mind is quiet, if we write something and read it, it will give us peace. When we are angry, if we write something and read it, it does not give us sense of wellbeing. In the body also, there develop good and bad qualities. When there is meeting between parents’ bodies, depending on the quality of parents at that time, the jiva inside will also get the same quality. Depending on state of mind, qualities develop.

The rich people do not perform such karmas in due time; but they do them together. Vaidikas do them properly. But they have that as their livelihood. The rest do not bother about anything. Samskaras should be done at the prescribed times, chanting the relevant mantras and employing the specified materials. The most important thing is to do the karma with sense of offering to Parameswara.

After Annapraasanam, Choulam should be done for the child. That is keeping ‘sikha’ (tuft of hair). That karma also should be done as offering to Bhagavan. That is done for being ready for doing good karmas. Removing sikha has to be done with chant of mantras. Sanyasis have done so.

To remove sikha kept with mantra chant, just for whim, in deviation from the vow taken before Parameswara is wrong. One may ask whether removing sikha is such an important thing. Is it not wrong to tell lies? This is also like that. Having done sankalpa in order to please Parameswara and having kept sikha as a samskara, it should not be removed at will. People establish Sivalinga; they worship ‘Vel’ (spear) and salagramam. Can we remove and throw them away afterwards in a fit of anger? It does not matter if they are lost by accident or by theft. What we established on our own, to remove them again at will is very wrong. Having done Choulam with sankalpa, to do as one wishes later on is wrong. Those who do thus should not have done Choulam initially. To remove at will sikha kept with chant of mantra is certainly wrong. That is why when it is removed in the asrama of sanyasi, it is removed with mantra chant.

One cannot do Jathakarma etc. long after. Repeat upanayanam can be done. Karmas prior to upanayanam cannot be done later on. Upanayanam is done when the boy has developed good intellect. When the Acharya says, ‘Bhikshacharyam chara’ (live life on alms), he replies, ‘Baadham’ (certainly, yes). He should have knowledge of Samskrit even before the time of upanayanam. He will then understand the meaning of upanayana mantras. If the child knows the meaning, he will get good devotion. Atheism has come to our minds even from childhood. Hence it is strong. If we teach theism in the same way, it will also remain strong.

The samskaras done after upanayanam happen after intellect has developed. Every samskara should be done in due time. That gives rise to annulment of sins. We earn sin by doing some action. To remove that sin, we must do samskara with our thought, word and deed. We have committed sin through those three instruments. We have thought bad thoughts with our mind. With our tongue, we have told lies. We have done untruthful acts with our body. What is untruthful act? To pretend is untruthful. Sins committed with thought, word and deed should be removed by acts done with those same instruments.

With mind we should think of Parameswara and make the act an offering to him. With our speech, we should chant mantras. With our body we should do actions. By doing samskaras with these three instruments, the sins committed with them should be removed. We should think that everything is for the pleasure of Parameswara. Everything should be offered to him. Everything should be done in time.

If we do samskaras, we will get good progeny. There are many followers of proper Vedic practices in Vaidika families. Their intellect is sharper. That is the result of samskaras. That which was done by the earlier generations is serving as the foundation for the succeeding two-three generations. Once that limit is crossed, there will be trouble. If children from Vaidika families enter into loukikam, they go down more. Just as water in a restrained dam comes out with force when the gate is opened, those children fall down more. One may complain that his forefathers did not do samskaras and hence he has not attained wellbeing. We should do good samskaras to our children so that they do not complain later on those lines.

VEDA DHARMA SASTRA PARIPALANA SABHA

JAATHAKARMA

JAATHAKARMA

 

Sri Chandramoulisvaraya Namah:
VEDA DHARMA SASTRA PARIPALANA SABHA (Regd.)
Kumbhakonam
Publication No. 51  

 

There are 40 bodily samskaras (purificatory ceremonies) prescribed as compulsory by Sastras for achieving good in this world and the next. Out of them, ‘Jaathakarma’ is the fourth samskara. If we carefully look at the meanings of mantras chanted during such samskaras, the vital necessity of these karmas will automatically become clear. In the mantras of Jaathakarma, it is prayed that the newborn child should grow with strong body, long life, unlimited wealth, undying fame, sharp intellect etc. There is no doubt that we all wish to obtain all of this. Hence there should be no lapse in proper performance of karmas like Jaathakarma, which will surely bestow all the above benefits as explained by our far-sighted ancestors. It is therefore necessary to know when, how and for what purpose these karmas are performed and, in addition, the meaning of mantras chanted in the karmas.

Time of performing Jaathakarma
As soon as the child is born, Jaathakarma should be performed before the umbilical cord is cut. If it is not possible to do it at that time for reasons beyond control, the samskara should certainly be done at least on the 11th day after attaining purity from Sutaka (birth of child). Though impurity due to Sutaka attaches to parents as soon as the child is born, Sastras declare that there is no impurity till umbilical cord is cut.

1. “Yavanna chchidyathe naalam tavannapnoti sutaka

Chinne naale tatah: paschat sutakam tu vidhiyate||”
As soon as child is born, Jaathakarma should be commenced after bath with clothes as worn. Even if Jaathakarma is not done, it has been said that bath at that time is very necessary. Though bathing at night is prohibited in ordinary times, it has been laid down that one can bathe at night on such occasions.

Sraadham on child-birth:
It has been laid down that Sraadham on account of child-birth should be performed either before umbilical cord is cut or after impurity due to Sutaka is removed on 11th day. This Sraadham should be performed either as Aama (uncooked rice and vegetable) or Hiranya (dakshina-cash) and not as Anna (cooked rice in regular sraadham where brahmana is fed).

Danam (ceremonial gift):
Devas and Pitrus come towards the house in which the child is born. Hence that day is very good. Gold, land, cow, horse, chariot, umbrella, sheep, cloth, flower, bed, seat, house, foodgrains, cooked rice mixed with condiments, jaggery and ghee should be given in danam throughout that day.

Jaatheshti:
If one is Aahitagni (who performs Agnihotram etc. regularly), he should perform Ishti (Sroutha homam) called Jaatheshti on the child’s birth. As this is kamya (optional), there is no harm if not done. If done, it should be performed on a Purnima or Amavasya day.
As far as Jaathakarma is concerned, it should be done before umbilical cord is cut as laid down.

Procedure for performing Jaathakarma and import of mantras therein:

1. “Jaatham vaatsaprenaabhimrisya aapa-gru-sutra”

“Vaatsapra” suktham, i.e. Anuvakam of 11 mantras, commencing with mantra starting with “Divasvari”, should first be chanted and then the newborn child should be touched. In these 11 mantras, it is generally Agnideva who is praised. It is clear that Agnideva’s grace is essential to the newborn child. Agnideva graces us in many ways: being Jaatharagni (Agni in the stomach for digestion), he bestows good health; he carries Havirbhaga from us to Devas and helps in getting their grace to us; he generates clouds for making the land fertile through rains. Hence Agnideva is specially praised for obtaining his grace for the newborn child.

2. “Uttarena Yajusha upastha aadhaya-Aa (gru)”

Chanting the Yajur mantra, which follows, the father should keep the child in his lap.

3. “Asminnaham sahasram pushyamyedhamanah:sve vase”

“Being independent, I should get my thousands of wishes fulfilled through this child in due course”.
It is prayed here that without affecting the independence of parents, the child should be of special help to them.
With the following two mantras, consecration, smelling the head of the baby and chanting in the baby’s right ear should be done. At the close of the second mantra, where “asou” is stated, the name of the birth star should be mentioned.
If the baby is born in Rohini star, one should say “Rohinou”; if it is Revati, it will be “Raivata” etc.

4. “Angaadangaat sambhavasi hridayaadadhijayase|

Atma vai putranamaasi sa jiva saradassatham||”
“You are born from each of my limbs. Heart is the abode of desire. Called “Putra”, you are indeed my Atma (form). May you live a hundred years.”

5. “Asma bhava parasur bhava hiranyamastrutam bhava|

Pasunam tva hinkarenaabhijighramyasou||”
“Son of (star name), I smell you like cows smell calves with the sound of ‘him’. Be strong like a stone; Conquer others like an axe; Be handsome like unblemished gold.”
After this, honey and ghee should be mixed and taken with darbha, knotted with a hole at centre holding gold and given to the baby, chanting the following mantras.

6. “Medham te Devassavita medham Devi Saraswati|

Medham te Asvinou deva vadhattamam pushkarasraja||”
“May the effulgent Savita Deva, Saraswati Devi and Asvini Devas wearing lotus garlands bless you with Medha (power of retentive memory).”

7. “Tvayi medham tvayi prajam tvayyagnistejo dadhatu|

Tvayi medham tvayi prajam tvayeendra indriyam dadhatu|
Tvayi medham tvayi prajam tvayi Suryo bhrajo dadhatu||”
May Agnideva bestow on you retentive memory, progeny and splendor and power. May Indra bestow on you retentive memory, progeny and power of Indriyas (sense organs). May Surya bestow on you retentive memory, progeny and brilliance.”
After this, the child should be bathed with the following mantras; curd and ghee be mixed in a bronze vessel and given to the child chanting Vyahrutis and Pranavam (Om Bhur Bhuvas Suvah:); balance of the curd-ghee be mixed in water and left in cow-shed.

8. “Kshetriyai tva Nirrutyai tva druhomunchami Varunasya pasat|

Anagasam Brahmane tva karomi sive te dyavaprithvi ubhe ime||”
“I release you from incurable disease, from Nirruti, the goddess of destruction, from treacherous persons and from Varuna’s noose (disease called Mahodara, i.e. dropsy). I shall make you sinless and brahmana, fit to chant Vedas. May both Upper spheres and Earth be auspicious to you.”

9. “Sam te Agnih: sahaadbhirastu sam dyavaprithvi sahoushadhibhih|

Sam antariksham sahavatena te sam te chatasrah: pradiso bhavantu||”
“May Agni, Water, Upper spheres, Earth, Herbs, Intermediate sphere and the four Directions be propitious to you.”

10. “Ya Daivis chatasrah: pradiso vatapatnidabhi Suryo vichashte|

Taasam tvajarasa aadadhami prayakshma yetu Nirrutim paraachaih||”
“The four directions headed by Indra et al have Vayu at their head. Surya spreads his light in all those directions. I establish you till those directions become old. (May you live as long as directions exist). May the disease ‘yakshma’ (consumptive disease) run away from you, thus established, towards Nirruti.”

11. “Amochi yakshmad duritaadavartyai druha: pasan Nirrutyai chodamochi|

Aha avartimavidatsyonamapyabhud bhadre sukritasya loke||”
“This child was released from ‘yakshma’, sin, evil, treachery, Varuna’s noose and Nirruti. He was freed from the misery of lack of livelihood. He gained happiness and auspicious worlds.”
The past tense in this mantra indicates that the child who has undergone this samskara is sure to gain all the benefits mentioned in the above mantras.

12. “Suryamritam tamasograhyaayaddeva amunchannasrujanvyenasah|

Evamahamimam kshetriyajjamisamsad druho munchami Varunasya pasat||”
“In the way Devas released Surya in earlier times from diseases like darkness, ‘grani’ etc. and sin, I release this child from incurable disease, the curse of Jamis (a class of Devatas), treacherous persons and Varuna’s noose.”
Chanting the following mantra, the child should be placed on the lap of the mother.

13. “Mathe kumaram rakshovadhinma dhenuratyaasaarini|

Priya dhanasya bhuya edhamana sve grihe||”
“May the demon not kill your son. May animals like cow, running after its calf, not harm your child. May you get wealth, receive kindness and grow further at your own home.”
With the next mantra, the child should be made to suckle at the right breast of mother.

14. :Ayam kumaro jaraam dhayatu dirghamayuh:|

Yasmai tvam sthanaprapyayayur varcho yaso balam||”
“May this child, by suckling, drink old age and long life. (may live a long life). O breast, enable this child to develop long life, brilliance, fame and strength.”
With the next two mantras, earth should be touched.

15. “Yad Bhumer hridayam divi chandramasi sritham|

Tadurvipasyam maaham poutramaghamrudam||”
“O Earth, I must see the heart of Earth, which is in Chandra in the heavens. (The black spot seen in Chandra is the heart of Earth as per Veda). I must not shed tears on account of my son’s sin (death). (Long life of father and son is prayed here).

16. “Yatte suseeme hridayam vedaaham tatprajapatou|

Vedamathasyate vayam maaham poutramaghamrudam||”
“O Earth with nice borders, I know that your heart is with Prajapathi (Chandra). By touching you now, I must continue to know it for long. I should not have to weep due to my son’s end.”
With the following mantra, the child should be made to lie down on earth.

17. “Naamayati narudati yatravayam vadaamasi yatra chaabhimrisaamasi||”

May this child, who lies down on that earth where we touch chanting the mantra, not suffer from disease nor weep.”
With the following mantra, a pot full of water should be placed at the head of the child.

18. “Aapassuptheshu jagratha rakshaamsi niritho nudadhvam||”

“O Waters, while we sleep, you be awake and drive away demons from here.”
Then mustard (white mustard according to some) and husk should me mixed and homam should be done in Agni with it thrice for each ‘swaha’ with the following mantras. Also, it should be enjoined that whenever one enters the delivery-room, homam should be done thus in Agni, but without mantra, till the close of tenth day.

19. “Ayamkalim patayantham svanamivod vriddham

Ajaam vaasithaamivamaruthah: paryaasvam swaha”
The following mantras should then be chanted in the right ear of the child.

20. “Agniraayushman savanaspatibhiraayushman tenatva aayusha aayushmantam karomi

Soma aayushman saoshadhibhih: aayushman tenatva aayusha aayushmantam karomi
Yagna aayushman sadakshinaabhih: aayushman tenatva aayusha aayushmantam karomi
Brahma aayushman tadbrahmanaih: aayushman tenatva aayusha aayushmantam karomi
Deva aayushmantah: te mritena aayushman tenatva aayusha aayushmantam karomi”
“Agni has long life owing to trees; I make you long-lived with his long life. In the same way, Chandra has long life with herbs; Yagna with dakshinas (ceremonial gift to brahmanas); Veda with brahmanas; Devas with Amrita (nectar of immortality). I make you long-lived with their long lives.”

A girl child should be consecrated with the following mantra.

21. “Sarvasmaadatmanah: sambhritaasi saajiva saradassatham||”

“You are created out of my entire body. May you live a hundred years.”

VEDA DHARMA SASTRA PARIPALANA SABHA

VINAYAKA CHATURTHI

Sri Chandramoulisvaraya Namah:

VINAYAKA CHATURTHI

VEDA DHARMA SASTRA PARIPALANA SABHA (Regd.)

Kumbhakonam

Publication No. 26

The Englishmen, who ruled our country, have left us and gone. If a nation becomes independent, it does not mean independence in food and such matters alone. It is not enough if the body grows; the organisation of dharma should also develop independently of foreign influence. Without having independence in organisation of dharma, if adharma is propagated through the mechanism of power and if the system of justice based on dharma is weakened, the inner instrument (mind) of people will not develop in a good manner. The inner instrument will become diseased. Even if the body grows independently in matters of food and the like, if the inner instrument decays, the bodies will also decay automatically. But the independent government of our country is generally in the hands of those with no faith in the dharma of Sastras. Thousands of obstacles occur every day for even that independence which they wield. Many other nations keep raising and feeding such obstacles. Though our government is in the hands of atheists with no faith in Sastras, it is generally only we, astikas, who are destroyed and who suffer beyond words because of these obstacles.

It is our serious fault that we allowed our superficial independence to go into the hands of atheists; also our misfortune clubbed with fault.

Whatever be the misfortune, there is no use wailing over it. It is the characteristic of the brave to remove any misfortune. Bravery will in fact not develop unless there are obstacles. It is Surya, who causes intense heat, that also provides the comfort of shade. Vighneswara, who creates obstacles, is also the remover of obstacles. Vishnu, who is ‘Bhayakrit’ (creator of fear), is also ‘Bhayanasana’ (destroyer of fear).

Bhagavan has given us intellect to conquer the obstacles. Intellect is his gift to us. It is egotism to think that intellect and capability belong to us. To think that using intellectual capability with egotism, we can surmount obstacles is like a horse with no blinkers galloping very speedily and finally turning the cart upside down.

We should attempt to surmount all impediments with the intellect granted to us by Iswara. When we make such a beginning, we should worship the giver of that intellect and attain his grace. There is no match for intellect which possesses grace.

When many people worship Iswara at the same time with a single thought, his grace floods all at the same time. The group receiving the flood becomes a holy crowd. Groups like Sri Gnanasambandha’s won over atheism in our country. In this ‘Avani’ (As per solar calendar) month, the Chaturthi day after Amavasya is the Sukla Paksha Chaturthi in the month of Bhadrapada (as per lunar calendar). That is the once-a-year day on which we should specially worship Vighneswara; let us all worship him with single minded devotion. Let us chant or listen to the following verse in the evening that day.

“सिंहः प्रसेनं अवधीत् सिंहो जाम्बवता हतः ।

सुकुमारक मा रोदीः तव ह्येष: स्यमन्तकः ॥“

“Simha: Prasenam avadhit simho Jambavata hata: |

Sukumaraka ma rodi: tava hyesha: syamantaka: ||”

It is said in Vrata Chudamani Kalpam that this is the verse to be chanted that day. This verse occurs in the story where Bhagavan Krishna got hold of the Syamantaka gem after surmounting many obstacles.

Where convenient, let us listen to the full details of this story from those who are learned. The Puja Kalpam also states that for fruitful completion of Vinayaka Puja, we should listen to this story and retain it in our minds.

The Englishmen say that we should be free from blind faith. The atheists of our country, who are the adopted sons of the Englishmen in the matter of conduct, go a step forward and reinforce that idea. But the very same Englishmen propagated the necessity of writing ‘V’ in all streets in our places including interior areas, when the war went out of hand; they also ensured that it was written. This ‘V’ is the first letter of the word ‘Victory’. The ‘blind faith’ that by writing this single letter, they would secure victory was indeed favourable to getting the actual victory of the very Englishmen who propagated against ‘blind faith’.

We need not write on the wall. Let us write the mantra of Vinayaka, which destroys obstacles, in our minds. With the intellect granted by him, let us burn away all obstacles.

The trunk of Vinayaka carried Avvaiyar, the mother of our Tamil arts, much faster than the army of elephants and horses. Tamil scholars will tell you the details of this story. Let us pray to that trunk. Let us worship Vinayaka on that day. A part of this story is contained in the last line of the Tiruppugazh song, “Nada Bindu Kaladi Namo Namo”.

Let us perform the ensuing Vinayaka Puja with deep conviction. Using intellect and power with his grace, let us work hard to spread Godly awareness. Let us find out the import of Sastras through deep introspection. Let us be clear in that respect and spread that clarity with love among all people. Let us utilise all instruments of propagation for this idea. When people are confused as to what should be done and what should not be done, let us broadcast Bhagavad Gita, which declares, “तस्मात् शास्त्रं प्रमाणं ते कार्याकार्य व्यवस्थितौ”, “Therefore, Sastra is the authority in the determination of what should be done and what should not be done”.

A few days ago a member brought up a resolution in the Central Parliament in Delhi. The essence of that resolution is that castes and varnas should be done away with. Sardar Patel, the minister replied to that resolution. The essence of his reply was that we will remove them, but do not be in a hurry. Alas! He failed to realise that India has reached such low levels only from the day the system of castes and varnas tended to get destroyed. Had he known it, he should have said, ‘Do not hurry, let us remove the evil aspects which have crept in the castes and varnas’.

Bhagavan said, “चातुर्वर्ण्यं मया सृष्टम्”, “The system of four varnas was created by me”. He did not say, ‘This is to be innovated by you’. Let us also broadcast this declaration found in the Gita.

If the system of castes is established properly like in olden days, there will not be a fraudulent trader, a pimp, giver and taker of bribe. Brahmana will not value money much. There will be no need to propagate simplicity. Everyone will practise his traditional family calling. Nobody will compete in another’s profession and create trouble for them. There will be no need for propaganda of socialism. Nobody will deviate from his prescribed conduct. Once we look properly at our family modes of conduct, the differing practices of other religionists like Christians will generate aversion in us and hence the propaganda of Christians and such others will not work.

When the Panchayat of each caste regulates its people along right lines, it will be easily possible to unify astika people of all castes through a common assembly of all caste Panchayats in front of temples; with this it will not be feasible for other religionists to indulge in improper activities and harm us. The propaganda of Hindu Mahasabha will also become unnecessary. Let us destroy the hatred spread through proverbs like ‘eighteen castes from brahmana to dalit’.

Emperor Sivaji got freedom for India, which had remained under foreign rule for five hundred years, by following the system of Varnas and Asramas. He had got the grace of Vinayaka. Let us also perform Vinayaka Chaturthi Puja. He is the lord of the good Ganas. May the Gana of people live properly with his grace.

VEDA DHARMA SASTRA PARIPALANA SABHA

OUR SASTRAS

Sri Chandramoulisvaraya Namah: 

VEDA DHARMA SASTRA PARIPALANA SABHA (Regd.) Kumbhakonam

Publication No. 17

OUR SASTRAS

Our country is called by the name of India. From Himalayas, right down to Kanyakumari, it is all India. This land was known as Bharatabhumi in olden days. For the welfare of people living here, Sastras have been produced. There is a Sastra for the purpose of keeping the body healthy and avoiding untimely death. That Sastra is called Ayurveda. This Ayurveda teaches many methods for extending human life span and leading a comfortable life so long as one is alive. Ayurveda has taught ways to cure people here of diseases by using herbs produced in this country. But people took to western methods of cure as the government did not encourage Ayurveda. Once the government started to be run by ministers drawn from amongst our people, Raja of Panagal established a school of Ayurveda in Chennai, considering that the medicines from our own herbs are alone suitable for us and other methods will cause adverse effects. This school was not extended even a thousandth of assistance given to western system of medicine. However being well versed in Samskrit, the Raja of Panagal was keen to encourage our Sastras. Had he lived a little longer, he would have contributed more to this cause. Now it is only Ayurveda that is encouraged a little by our government; our Mathematics etc. are still not supported by our government. They teach the western sciences alone to our children. Ayurveda got a little encouragement because the Raja of Panagal became a minister.

Like Ayurveda dealing with human body, there is a Sastra for every aspect of life. There are now many theories in western countries also. But they have been developed by them in the last hundred years only. They developed these sciences and got benefits by spending money, only after having ruled other countries and thus becoming rich. In our country too, in olden days, brahmanas were given grants by kings and encouraged to do research in Sastras. Four thousand years ago, our Sastras had reached a level of development higher than the current stage of growth of sciences in western countries. These Sastras alone are suitable for our bodily comfort as well as spiritual wellbeing. We should not discard them. We should attempt to practise our indigenous methods in agriculture too. Be it agriculture, medicine or spiritual wellbeing, the benefit from our own Sastras will not be obtained from sciences of other countries. The western country has cold climate; medicine or architecture has evolved there suited to that. They eat food from table; their architecture aims at construction of house suited to that. We eat from leaves sitting on ground. If we construct houses as per their architecture, our rules of conduct cannot be followed. Our arithmetic is very easy. One can easily make computations using indigenous systems like ‘Ensuvadi’, ‘Kizhvai Ilakkam’ etc. Shirt, fountain pen etc. are not required for the mathematics of our country. We can compute just mentally. If we do not have a particular type of knowledge in our country, we can take it from others. Discarding our knowledge and learning others’ knowledge is not correct. There are excellent sciences with us for construction of houses, farming, medicine and mathematics. In music, they know only two ‘Melakartha’ ragas. As per our own science of music, there are 72 ‘Melakarthas’. If any of our sciences is gone into oblivion, we can learn it from them. It is a big folly to discard our own sciences totally. In Manusmriti, it has been stated that if the bride’s character is good, she may be considered even if her lineage is not so good. If gold is lying in a drain, should we not take it? So also, we can learn a science even from a lowly person. But one should not lay down a rule that we should learn it only from that person. In our schools, we should teach our own sciences relating to this world as well as the next; extra knowledge can be taken from outsiders. Surgery has been described in our Sastra called ‘Susrutam’. Whatever instruments are in use these days in hospitals, they are all described in this text. There is a book called ‘Encyclopaedia Britannica’ in English. It is edited and republished once in every twenty-thirty years. All matters are covered there in detail. While talking about each science, its history is also mentioned. Details of the place and time of its initial origin and who transmitted it at what time to other countries are all given there. Sciences of astronomy, medicine, astrology, surgery, mathematics, languages, metaphysics, grammar, arboriculture etc. are all covered there. While talking about surgery, it states that this science was known in India first, transmitted via Arabia to Greece, then to Italy and later spread through entire Europe. Though they accept that other sciences existed in India in ancient times, they clearly concede that they learnt surgery only from India. Our sciences of medicine and astrology were translated into Arabic and then carried forward to Europe. The westerners were unaware of surgery; they learnt it only from India. Our ancient system of surgery is now not known to anyone; the reason is absence of encouragement of kings. Now when our people have attained their rights, the small beginning made by the Raja of Panagal may spread later. Manu has advised that we should not reject the science of other countries; but should accept them. Learning our own sciences is alone national education. The benefit of knowledge is spiritual gain alone. Dharmasastra has been created only for that. It is Arthasastra which teaches kingly dharmas. Sukraniti, Chanakya tantra etc. are Arthasastras. Dharmasastra teaches how one can advance without accumulating sins. Atma is eternal; body is transient. If science of the body is in conflict somewhere with Dharmasastra, one should follow Dharmasastra only. If the doctor advises us to consume the medicine called cod liver oil, Dharmasastra prohibits it. There we should choose to follow Dharmasastra. There is no need to indulge in matters of government, which would spoil our spirit. Hence in matters of conflict between Arthasastra and Dharmasastra, one should reject Arthasastra alone.

Dharmasastra teaches about our daily activities. It shows the way to reach the supreme state by following Iswara’s orders and doing bhakti.

There are certain outer signs of being the slave of Bhagavan. In schools there are groups like Scouts etc. They have a certain sign. There is a belt worn as a sign of being a servant in court of law. There is a sign worn by the recipients of the title of ‘Sir’ from the government. Nobody is shy of wearing such signs. But people are shy of wearing the Tulasi necklace of Iswara. Books dealing with spiritual wellbeing are Vedas, Sastras, Agamas, Puranas, Itihasas etc. Itihasas are actually Puranas only. The root of all of these is Veda. Dharmasastra teaches as to how we should conduct ourselves at home and the conduct of the lineage. It is twofold: Acharakanda and Vyavaharakanda. Eighteen Maharishis like Manu, Yagnavalkya and Parasara have written Dharmasastra. Veda is indeed the base of all of them. Religions based on Veda are known as Vedic religions. The rest are ‘Nastika’ (atheist) religions. Jainism, Buddhism etc. preach that there is no Iswara or that Veda is not the authority. The teachings of Jaina, Buddha et al are the basis of those religions. Saiva, Vaishnava etc. are Vedic religions. Saivism is even known by the name of ‘Vedic Saivism’. Periya Puranam (the Tamil epic detailing the life stories of 63 Saivaite saints) mentions ‘Veda neri tazhaittonga’ (for the fertile growth of Vedic path). Nammazhvar has been described elsewhere as ‘Vedam Tamizh seidan maran Satakopan)’ (the great Satakopan, who wrote Veda in Tamil). Nammazhvar is also known as Satakopan. In Vishnu temples, after having darshan of the Lord, they place ‘Satakopam’ on the head of the worshipper. Its import is placing Satakopan and other great devotees on the head. Satakopan, who is at the feet of Bhagavan, is placed on the head. Such Vedic religions have as their base five texts including Veda. They are generally known as ‘Vaidikam’ and not named after any one person. Christianity was established by Christ; but our religion was not started by any one person. Krishna says he came only for making people realise Veda. Veda has been in existence from time immemorial. Iswara caused Veda to appear in the hearts of Maharishis and blessed us with Veda through them. It is not possible to say when Vedas came first into existence. Vedas etc. are the authorities for the six systems of worship we follow. (The six systems are worship of Ganapati, Siva, Ambika, Vishnu, Subrahmanya and Surya). Veda is common to all these six systems.

Agamas are separate texts for each system. We have Saiva Agamas, Amba Agamas, Vishnu Agamas, Ganesa Agamas, Kumara tantram etc. Agamas tell us how to install and worship each of the respective Devatas.

There are 28 Saiva Agamas and 64 Devi Agamas. In each Agama, there are two parts; Vamabhaga (left hand) and Dakshinabhaga (right hand). The reason for these two divisions in the Agamas is the Dharmasastra, which stipulates strict rules of conduct for some and relaxed rules for some others. Brahmana should not drink liquor, whereas drinking is not so condemnable for certain others. These rules are weighty for some castes. Even castes, who eat non-vegetarian food, are prohibited from eating certain animal foods. The Vamamarga practice was meant to instruct even the eaters of animal food to offer it first to Bhagavan and then to eat. Those who are expected to follow Dakshinachara are criticised if they adopt Vamachara. (Vamamarga was described by Sankaracharya as the path of offering liquor and non-vegetarian food to Easwara). Societies, which stand for kindness towards animals, object to offering animals to Easwara in pursuance of Vamamarga. In butcher’s shops, many animals are killed every day. These Societies for kindness to animals do not protest in front of those shops. But they will protest the killing and offering of an animal by a Pujari in a village temple to the deity. It is correct that no animal should be put to trouble. But no fault will attach if the stipulation of Veda is followed with devotion. Sri Kannappa Nayanar offered animal food to Bhagavan, who accepted it. This is because there was only devotion in the mind of Kannappa; there was no thought of committing fault. It is not a fault to do something with devotion, even if it appears sinful. But the Society for kindness to animals protests if brahmana performs yaga or if Pujari offers an animal to God. Every day many animals are killed for the food of the whites. Why are these Societies not looking into it? There is no evil thought in performing yaga and offering animal to God in village; hence there will be no sin. Sastra stipulates that the guest should be offered a cow and that the guest should release the cow to roam as it pleases. It is only out of compassion to animals that Sastra stipulates in this manner. Siruttondar (a Saivaite Nayanar) offered the flesh of his own son as food to the guest. This only indicates that we should renounce everything totally.

There are four divisions in Agamas. They are Charya, Kriya, Yoga and Gnana. Before we go into it, let us refer to another issue. All timeless systems of religion are Vedic religions alone. But modern researchers say that Veda came from the north and they had a different book in the south; Aryans were Vaidikas and southerners were Dravidians; thus these researchers create quarrels. It is said that in Samskrit, there were nine basic texts of grammar. Out of them, Eindram is one; this was written by Indra. It is said that the oldest grammar text in Tamil, Tolkappiam is based on this Eindram. It is not possible to say on the basis of books in our country that there was a religion different from Vedic religion. Certain Tamil words explain this. ‘Yagam’ is denoted by ‘Velvi’ in Tamil; ‘Veda’ is ‘Marai’; ‘Achara’ is ‘Ozhukkam’. How does the word ‘Marai’ mean Veda? Veda describes that which is unseen or hidden; hence it is called ‘Marai’ (hidden) in Tamil.

Such words exist from ancient time in Tamil. Hence the matters they refer to, must be ancient, without beginning. When ancient Tamil books refer extensively to Vedas, Yagas and Paramasiva, it is not correct to say that Veda came from the north. They also talk about Agama, Charya, Kriya, Yoga and Gnana. Charya talks about activities to be performed by a devotee of Iswara. It is in ‘Kriya’ that temple is covered. One might ask: God exists everywhere; why to confine him to a stone. Though we say that God exists everywhere, that thought is not present in our minds. If the thought that God exists everywhere is present in the mind, will anyone tell lies, or indulge in evil deeds? It is true that God exists everywhere; but this is not enough for us. We have to obtain His grace. How to worship Him in order to get His grace? This is what the Agama teaches. There is the ray of Sun; every ray is indeed fire. But when a cloth is exposed to Sun, it does not catch fire. When a lens is held against the Sun and the cloth is held below the lens, the cloth catches fire. The lens enables close convergence of many rays of Sun. Electricity is everywhere. To bring it out, a power station is needed. In the same way, for making the grace of the omnipresent God available to us, temple is needed. People complain of the lack of purity of the Gurukkals (Temple Pujaris); they say: what if everyone goes inside. We should remove impurity from the temple and not introduce new defilement. If a thief enters a house, does anyone remove the latch and leave the house ever open? Maharishis have created large pilgrim centres and temples in such a manner that their sanctity is not affected by ordinary impurities. That is why we should go and have darshan in those places, though there would be a temple in our own place. We should purify the temples by removing the existing pollution. One should not change the tenets of religion with political ends in view. If we interfere haphazardly in the working of an electrical machine, we will lose our body. If we interfere in the working of the machine of Spiritual Welfare, we will lose Atma. It is but proper to remove the existing deficiencies. If we make attempts to keep the temple pure, the Gurukkals and trustees will return to the right path. What is new will not last long. When new flood water comes in the river during the month of Adi (Ashadha), it will eat into the banks in some places. We do not worry about it. We need not get angry with new passionate ideas. It will go away on its own. What is permanent in this world? Dictators have ruled at some times in the past. Now the communist system is becoming popular. Nothing is permanent. Just by permitting everyone to go inside the temple, not all will go there. If we go and apprise the people of what is proper, they will listen. The reason why temples do not function properly is that we are not going there. Such matters are covered in the ‘Kriya’ part of Agama.

Next is ‘Yoga’. It talks about how Atma should merge in Iswara; how one should meditate on Him. The final state is covered in the ‘Gnana’ part. This is what Agama is about. Dharmasastra teaches us as to how we should conduct ourselves on our own and in relation to others.

Agama tells about the methods of worship. There are 28 Saiva Agamas. Each of them has four parts. These are all our indigenous Sastras. We do not read them; hence there is no awakening. All education is western; hence there is desire to behave like them. Swadeshi is being indigenous on the outside as well as inside. Being western inside, why to show Swadeshi outside? The reformists do not know our Sastras. As they have not read them, they become angry. We should not get angry with them for their actions. We need to be kind with our opponents too. We should be telling them the principle of our religion. Agama, which was not cared by anybody, is now gaining some currency. Agama also talks about village deities. In those temples there is still a lot of power. Pollution has not entered there too much. Like other religionists going with shoes inside the temples of Siva and Vishnu, they do not go into temples of village deities. As there is wealth in the temples of Siva and Vishnu, they go there for seeing the fun. As there is not much wealth in the temples of village deities, pollution is less. When there is fall where there is much rise, the fall will be swift. It is only in the Tamil and Telugu countries that higher purity was maintained. Now it is here that impurity is higher. The north Indian brahmana may sport a moustache and smoke hookah; even if he has shaved his head, he will still have a small tuft of hair. In our part, people have fully cropped head. In the north, there are disciples of Acharyas of the south. The pure habits of our area attracted them so much. As you travel towards south, impure habits like eating leavings of food of others, cigar, hookah, fish, non-vegetarian food etc. are all less. But the English culture is more here. Englishmen came here first! We have more of their habits. In northerners, though Achara (ritually good conduct) may be less, devotion is higher. In Gujarat, you find more of peaceful nature and firmness. That is the place where Bhagavan Sri Krishna lived. That is the area where Gopikas expressed their devotion. Hence devotion is greater. In Maharashtra, there is more of passion and devotion. In the Telugu country, you find more of harshness and devotion. In Bengal, there is more of deceit and devotion. The Tamils do not involve themselves in anything. If others work, we occupy the leader’s position in time. As all are intelligent here, there is none to follow a leader. In Gurjara country, 70 percent of people do not eat non-vegetarian food. There the term ‘Vaishnavas’ means those who do not eat non-vegetarian food. In our area, there is no restriction on eating animal food for those Vaishnavas who are not brahmanas.

In Veda, Agama, Dharmasastra, Itihasa and Purana, the ways of spiritual wellbeing have been taught. Itihasa tells all dharmas in the form of stories. Purana tells about each dharma as a story. These dharmas are eternal. There is no person’s name associated with our religion. The Acharyas who came in between only emphasised certain paths. Sri Ramanuja said devotion is supreme. Sri Sankara said Gnana is supreme. In the 56 countries (listed as parts of Bharat in ancient texts), countries like Persia are also included. We must make all people accept and practise our dharmas. In our Sastras, there are many paths laid down for advancement in this world as well as the next. In the books of other religions, methods have been taught for achieving comfort in the present life alone. But in our Sastras, ways have been taught for being comfortable as long as one lives here; also for achieving good state after death without difficulty. As we do not study our Sastras and act according to the principles laid down there, we always worry and suffer. Our prayer is that Iswara may bestow good Gnana on us for us to go through our Sastras as far as possible, to learn from those who know well and thus to get rid of our present troubles and reach the supreme state.

VEDA DHARMA SASTRA PARIPALANA SABHA

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