Guru Purnima

Bhagwan Ved Vyas The day of full moon, Purnima, in the month of Ashadh is traditionally celebrated as Guru Purnima by Hindus. Also known as Vyas Purnima, the day is celebrated in remembrance and veneration to sage Ved Vyas. He is the Adi (original) Guru of the Hindu Dharma, who classified the Vedas, wrote the eighteen Puranas and the Mahabharat. On this day, the Guru is offered Pujan (worship)by the disciples. First we shall consider the role of a Guru in life.

The Need of a Guru
The Sanskrit root “Gu” means darkness or ignorance. “Ru” denotes the remover of that darkness. Therefore one who removes darkness of our ignorance is a Guru. Only he who removes our ultimate darkness, known as Maya, and who inspires and guides us on to the path of God-realization is the true Guru. Students also refer to their school teacher or college lecturer as guru. The connotation of the word guru in this case is one who imparts temporal knowledge (Apara Vidya) and is thus accordingly offered respect.

A spiritual aspirant, no matter how brilliant, can never attain such knowledge by his own endeavor. This is stipulated in the Shrimad Bhagwatam in which Jadbharat reveals to king Rahugan:
“O Rahugan! One cannot attain knowledge of Atma and Paramatma by performing penance, sacrifices, renunciation, Vedic study or worshipping deities of water, fire or the sun. But when the dust from the feet of a satpurush (God-realized Guru) sprinkles on our heads, then we can surely attain this knowledge.”

In essence, one can only attain salvation by serving the satpurush. Treading the path to God-realization by one’s own efforts is likened by the Katha Upanishad as walking on a razor’s edge. Adi Shankaracharya echoes a similar injunction: “If a person, despite possessing: a handsome, disease-free body, fame, a mountain of wealth, and even if he has studied the Vedas and all other scriptures, and has himself composed many scriptures, but has not surrendered himself at the feet of a Guru, then he has achieved nothing, nothing, nothing, nothing.”

The Guru plays a vital role in boosting the aspirant frequently, when he loses track, becomes despondent or simply runs out of steam. The aspirant is thus better able to obey the Guru if he understands the Guru’s glory.

Glory of the Guru

The Hindu shastras have hailed such a Guru immeasurably:

Skanda Purana – Guru Gita
A famous verse known by heart by all Hindu children glorifies the Guru:

Gurubrahma Guruvishnu Gururdevo Maheshwaraha |
Guruhu sakshaat Parambrahman tasmai Shrigurave namaha ||

“The guru is Brahma, Vishnu and Mahesh (Shiva), veneration to the Guru who is Parabrahman manifest.”
The second line of the couplet does not literally mean that the Guru becomes Parabrahman – God, rather he is venerated as if God is manifesting through him.

This is subtly illustrated by another famous verse known to all Hindus:

Guru Govind donu khade, kisko laagu paay,
Balihari Gurudevaki jinhe Govind diyo bataay.

The Guru and Govind -God, are present before me, to whom shall I bow down first? Glory to the Guru since he showed me Govind.

Apart from guiding the aspirant on the path to God-realization, the Guru throws light on the profound meanings of the vast array of scriptural knowledge. Hence the Mundaka Upanishad calls such a Guru “Shrotriya” – knower of the true meanings of the scriptures. Adi Shankaracharya forbids an aspirant in endeavoring to decipher the meanings without a Guru. In his commentary on a Mantra (1/2/13) of the Mundaka Upanishad, he says: “Even if one possesses knowledge of the scriptures, he should not attempt to delve into their meanings by himself. He should obtain the knowledge of Brahman only through the Guru.”

In their treatises, other Acharyas, such as Ramanuj and Nimbark have considered the Guru mandatory in God-realization.

The Guru in the Swaminarayan Sampradaya
In accordance with the injunctions from shastras of Hindu Dharma cited above, Bhagwan Swaminarayan too considers the Guru as foremost; to be venerated as one venerates God. In His Vachanamrutam He uses the terms Sadhu and Satpurush synonymously for the true Guru.

Gadhada III.27:
“The scriptures advocate five attributes of: Nishkam, Nirlobh, Nirman, Niswad and Nisneha for a sadhu. The sadhu in whom one observes such attributes has a constant rapport with God. Therefore one should have immutable faith in his words, and by his words should realize the knowledge of God.”

Gadhada III.26:
“The sadhu who lives in a way in which he subdues his indriyas and antahkaran, but is not subdued by them, who engages in God-related activities only, strictly observes the Panch Vartamans, believes himself as being Brahman and worships Lord Purushottam, can be known neither as a human being nor a deva, since neither man nor deva possess such attributes. Therefore such a sadhu, though a human being, deserves to be worshipped at par with God.”

Finally, how should an aspirant serve such a Guru?

Serving the Guru
Again the scriptures guide the aspirant:

(1) Shvetashvatara Upanishad (6/23) :
Advocates worship to the Guru in the same manner as the deity – God, to attain all there is to attain on the path of God-realization:

Yasya deve para bhaktir yatha deve tatha gurau |
Tasyaite kathitaa hi arthaaha prakashante mahatmanaha ||

(2) Bhagavad Gita (4/34) :
The disciple should humbly pose questions to the Guru and please him by serving him. He will then impart the knowledge of God, so ordain the wise sages.

(3) Shrimad Bhagvatam :
Bhagwan Rushabhdeva advocates his sons: Obeying the Anuvrutti – unvoiced wishes – of God and Guru is devotion.

(4 ) Vachanamrutam (Vadtal 5) :
The aspirant should offer equal and intensely loving service to God and His sadhu. Then, despite being the lowest type of devotee who is destined to become a great-devotee after either two births or four births or ten births or even a hundred births, he can become a great devotee in this birth. Such is the fruit of serving God and His sadhu equally.”

The phrase “great devotee” signifies moksha-salvation.

Therefore on the day of Guru Purnima, disciples introspect, and resolve to offer pujan and reverence to the Guru in mind, action and speech; implicitly obey his unvoiced wishes, commands, serving him as one would God and lauding his glory and redemptive attributes.

Every year, the Guru Purnima Festival, in the presence of Pramukh Swami Maharaj is celebrated with devotion and enthusiasm at Bochasan Mandir. An assembly from 8.30 am to 12.00 noon is held wherein bhajans and discourses by senior sadhus emphasize and sing the glory of the Guru. The festival is finally crowned with Swamishri’s blessings and darshan – where thousands offer their reverence by filing past Swamishri

DAKSHINAYANA PARVA KALA (KARKATAKA SANKRAMANA)

DAKSHINAYANA PARVA KALA (KARKATAKA SANKRAMANA)

 

Hindu calendar is broadly divided into two periods (Ayanas) of six months each comprising of six seasons (Ruthus) of two months each and twelve lunar/solar months of 30 days each (Maasas). The two broad periods around which all the spiritual and religious activities in Hindu philosophy rotate are referred to as Uttarayana and Dakshinayana. Sun is the focal point for all these activities and the movement or transit of Sun around the zodiac forms the basis for deciding a particular season or a month.

We have 12 houses in the zodiac (360 degrees) starting from Aries and ending with Pisces with each house comprising of 30 degrees. Sun moves one degree in a day of 24 hours and accordingly it takes 30 days for the Sun to move from one zodiac house to the other during which time we have 30 sittings and 30 settings of Sun. Movement of Sun from one zodiac house to the other is called as transit (Sankramana) of Sun and is denoted by the name of that particular zodiac house. Suppose, if it is Aries it is called as Mesha Sankramana, if it is Makara it is called as Makara Sankramana and if it is Karkataka it is called as Karkataka Sankramana so on and so forth.

What is Dakshinayana? And its significance

Broadly, Uttarayana or Dakshinayana comprising of six months each is the time taken by the Sun to travel from one house to the other during these periods. Starting from Makara (Capricorn) up to Mithuna (Gemini), the travel of Sun is called as Uttarayana and starting from Karkataka (Cancer) up to Dhanus (Sagittarius) it is known as Dakshinayana. We all know that Dakshina means South direction and Aayana means travel or movement. So accordingly the movement of Sun in the Southern direction is called as Dakshinayana. The time when the Sun leaves Mithuna Raasi (Gemini) and enters Karkataka Raasi (Cancer) is called as Karkataka Sankramana or Karkataka Sankranthi when the period of Uttarayana ends and Dakshinayana begins.

San means to come together and Kranthi means radical change. That means plenty of radical changes start taking place in the nature from this time onwards based on which the human activity depends. For example in case of Karkataka Sankramana that also marks the beginning of Dakshinayana coincides with the monsoon (rainy season) which is also a sowing season for crops when agricultural activities get activated. Similarly it also coincides with the winter season.

Spiritually the most auspicious period for performing austerities and rituals called Chaturmaasa (Sravana to Karthika Masam) falls during the period of Dakshinayana.

These four months are said to be very dear and pleasing to Lord Sri Maha Vishnu when He enters into Yoga Nidra (Divine slumber) on Aashada Sukla Ekadasi day called Deva Sayani or Hari Sayani Ekadasi. He gets up from Yoga Nidra on Kartheeka Sukla Dwadasi day called Uttana Dwadasi. Thus, when the Lord SriManNarayana is in yoga-nidra it is befitting to set aside mundane activities and participate in special religious pursuits.

Majority of the major Hindu festivals like Naga Chaturthi, Vara Maha Lakshmi Vratha, Upakarma (Sravana Pournima), Sri Krishnashtami, Sri Ganesha Chaturthi Rishi Panchami, Sri Anantha Chaturdasi, SharanNavarathri (Devi Navarathri), Vijayadasami, Deepavali occurs during Dakshinayana.

The period of Dakshinayana also coincides with Pitru Paksha the sacred time to perform sacred rites to the forefathers. It is believed and said that Uttarayana represents Devathas and Dakshinayana represents Pithrus. It is also said that Uttarayana is the day time and Dakshinayana is the night time for devathas. Dakshinayana is also called as Pitrayana. It is said and believed that Pitrus descend on Earth during the period of Dakshinayana awaiting their off-springs to perform sacred rites enabling them to attain better placement in the other worlds. Hence, lot of significance is given during this period for performing Pitru related activities.

However, generally we observe major festivals taking place during Dakshinayana. That means to say that Dakshinayana is sacred for both the Devathas as well as Pitrus.

During the period of Dakshinayana night will be longer than the day and power of Sun gradually decreases as he moves from Karkataka to Dhanus. When Sun transits into Libra he becomes debilitated. Astrologically, Libra is the house of debilitation for Sun.

What is to be done on the day of Dakshinayana?

Generally during any parva kala sacred bath, prayer, japa, charity, and tarpana to forefathers are prescribed.

Tharpana should be given to all the fore fathers (by those who have lost their parents) with black sesame seeds (thila) during parva kala. If it is coinciding with Ekadasi thithi tarpana should not be performed.

One should desist from sensual pleasures. Take only sattvika (vegetarian) food.

Charity can be given to the deserving in the form of Anna Dana (food charity), Thila Dana, and Vasthra Dana.

Worshiping Sri Vishnu, Sri Krishna, Sun God, and reciting Vishnu Sahasranama Sthothra, Purusha Sooktha, Aaditya Hridayam on this day is preferred.

Transit of Sun is not considered as auspicious as there will be certain disturbances in the organization of solar forces and generally such times are not recommended for any good work. On the contrary they are held to be auspicious for meditation, initiation into secret mantras and performance of certain religious rites which are held to purify both the body and soul.

Sun transit takes place every month but all transits are not considered as sacred ones. It is only when the transit coincides with the confluence or sandhi of two periods’ viz. Uttarayana and Dakshinayana it is known as Parva Kala and accordingly that particular moment becomes very sacred and celestial for performing certain austerities.

Mahaprasada of Lord Jagannath Puri

Mahaprasada of Lord Jagannath Puri is one of the four cardinal points of pilgrimage for the Hindus. These four cardinal points are held in high reverence among the Hindus as it is believed that Lord Vishnu Himself graces these four places with His presence. It is believed that while He takes His bath in Rameswaram, He meditates in Badrinath. And while He rests in Dwarka, He has His food in Puri. A lot more emphasis is therefore laid on the temple food at Puri. The word “Mahaprasad” itself is a pointer to the same. In all other temples in India, devotees may take “PRASAD”- the holy food that has been offered to the deities. But the food offered to Lord Jagannath that is distributed among the devotees is called “MAHAPRASAD”. The Mahaprasada at Jagannath temple consists of 88 different types of Bhog that are prepared in different phases daily. However on special occasions and during festivals the number of items increases drastically. Rasagollas are not allowed for Bhog except during Suna Vesha while the Deities remain on Rath after returning from Bahuda Yatra. Daily Mahaprasad of Lord Jagannath Daily offerings are made to the Lord six times a day. These include: The offering to the Lord in the Morning that forms His breakfast and is called The Gopala Ballava Bhog. The Sakala Dhupa forms his next offering at about 10 O’ clock in the morning Sakala Dhupa. This generally consists of 13 items including the Enduri cake & Mantha puli. Bada Singhara Bhog forms the next repast & the offering consists of Pakhala with dahi and Kanji payas. The offerings are made in the bhog mandapa, about 200 feet from the Ratna Vedi. This is called Chatra Bhog and was introduced by Adi Shankaracharya in the 8th century to help pilgrims share the temple food. The Madhyanha dhupa forms the next offering at the noon. The next offering to the Lord is made in the evening at around 8 o’clock in the evening eight in the evening it is Sandhya Dhupa. The last offering to the Lord is called the Bada Simhara Dhupa. Breakfast is a seven item treat — Khua, Lahuni, sweetened coconut grating, coconut liver, and puffed rice sweetened with sugar known as khai and curd and bananas. The Mahaprasad of Lord Jagannath are distributed amongst the devotees near the Ratnavedi in side the frame of Phokaria which is being drawn by the Puja pandas using Murujexcept for the Gopal Ballav Bhog and Bhog Mandap Bhoga which are distributed in the Anabsar Pindi & Bhoga Mandap respectively. The items that form the core of offerings to Lord Jagannath’s Mahaprasad are: Gopal Ballav Bhog (Breakfast at 9.00 A M ) The offering is the first one of the daily Prasad to Lord Jagannath.The Bhogs are offered at the Anabsar Pindi. Ballav Khai – 44 Oli Ripe Plaintaih – 7 Nos Nadia Khudi – 3 Sara Big Kora – 29 Nos Small Kora – 220 Nos Members of Sevayats conduct this Puja in 5 Upchars. The sevayats who conduct this ritual are Puja Panda, Sudha Suar, Ballav Jogania, Suar Badu, Gara Badu, Palia Maha Suar. In the month of Dhanu Sankranti, Ballav Bhog is offered along with Pahali Bhog. Similarly on the DolaPurnima and Snana Purnima days, the Ballav Bhog and Sakal Dhup are taken up at one time. During Anabasar the Bhogs are offered near Jay-Vijay door as Sarpamanohi, but not on ballav pindi. Sakala Dhupa (Morning Meal at 10.00 A M ) This is the first cooked meal Bhog. The Sevaks offer this Bhog with 16 Upchars on sitting on Ratnavedi. The following items are offered as Bhog for the purpose. Pithapuli – 4 Sara Badakanti – 5 Sara Enduri – 6 Nos cut in to 12 pieces Mitha Puli – 6 Nos Dahi Alu & Gray – 1 Sara Hanskeli – 2 Sara Sanakanti – 3 Sara Chand for Puja Panda – 9 Kakapua Jhilli – 4 Nos Ada Pachedi – 4 Sara Bundia – 1 Sara Tata Khechudi – 6 Khuda Bada Kania – 3 Kudua Nukhura Khechudi – 3 Sana Khechudi – 3 Sri Balabhadra Khechudi – 2 Kudua Mendha Mundia – 1 No Sana Kania – 2 Kudua Oil Khechudi – 3 Saga – 5 Bhoga Mandapa Bhoga (Supplementary to Breakfast at 11.00 A M ) As per the demand of the devotees. The Bhogs are sold on Payment. Madhyanna Dhupa (Mid Day Meal at 12.30 to 1.00 P M ) Like the Sakal Dhup, this is also performed in 16 Upchars. The Sevayats engaged for the Sakal Dhup are only allowed for Madhyan Dhup and Sandhya Dhup. Generally different types of sweet cakes are offered during this Puja. The Bhogs used for this purpose is as follows:

Bada Pitha – 4 Sara Bada Arisa – 18 Nos Matha Puli – 17 Nos Bada Bada – 9 Nos Sana Kakara – 4 Sara Jhadei Nada – 2 Oli Suar Manohar – 30 Bada Khairachula – 1 Bada Puspalak Arisa – 10 Gaja – 1 Oli (24 Nos) Paga Arisa – 9 Biri Badi – 4 Oli Thali Anna for Subhadra – 3 Kudua Thali Anna for Jagannath- 4 Kudua Sana Oli Oria – 4 Oli Muga Dali – 4 Oli Sana Oli Marichi Pani – 4 Oli Sana Kadamba – 5 Oli Bada Khirisa – 1 Oli Subas Pakhal – 11 Oli Chhena cake – 2 Sara Sakara – 2 Oli Sana Oli Bada Khirisa – 4 Oli Pana – 5 Oli Kadamba Handi – 3 Nos Bada Oli Marichi Pani – 4 Oli Pita Anna – 4 Oli Bhog Oria Bada – 10 Oli Thali Anna for Sudarsan – 2 Kudua Balabhadra Thali Anna – 9 Kudua Jh nada Tada – 1 B oak Arisa – 6 Marichi Ladu – 50 Sana Khairachula – 4 Thali paka Dhaula – 9 Manohar – 8 Jhadeinada Gula – 10 Nos Bada Kakara – 9 Nos Sana Arisa – 21 Nos Tripuri – 5 Sara Sandhya Dhupa (Evening Meal at 7.00 to 8.00 P M ) After the evening Arati, Sandhya Dhup Bhog is offered. This Arati is also called as Jaya Mangal Arati. Items are also prepared on request of devotees. The following items are presented for this Bhog. Chipuda Pakhal – 14 Oli Sana Oli Pakhal – 2 Oli Kanar Puli – 3 Oli Hata Poda Amalu – 7 Sana Amalu – 83 Pani Pakhal – 23 Oli Sakara – 5 Oli Math Puli – 22 Bada Amalu – 21 Bada Singhara Dhupa (Late night Meal at 11.00 P M ) This is the last Bhog of the deities. As per the record of Rites of Srimandir, the time has been fixed for 11.15 pm. Before Dhup, the Palia Puspalaks dressed up the deities with silk dressed (Pata), flower garlands and singing Gita Gobinda. The Bhog is performed with 5 Upchars by three members of Puja Pandas by sitting at the side of Ratnabedi. The following items are offered. Suar Pitha – 1 Sara Rosa Paika – 1 Sara Mitha Pakhal – 11 Kanji – 3 Oli Sarapuli Pitha – 5 Sara Biri Buha Pitha – 1 Sara Kadali Bada – 15 Khiri – 6 Oli

art of living

the bee does not stop its work of making honey though man steals it, but works with an attitude that man can never steal art of making honey from it.

real relationship is when u have a huge fight but then decide to put aside your egos – hold hands and say what a time pass- i really enjoyed it.

if your business keeps you busy that u have no time for anything else, there must be something wrong, either with u or with your business.

half of the problems in life are becoz we act without thinking… and rest half is becoz we keep on thinking without acting.

the art of living lies less in eliminating our troubles than in growing with them.

the single finger that wipes out tears during our failure is much better than the ten fingers which comes together to clap for our victory!

never  call someone more than once a day unless they reply. desperation and instability are huge turn offs.

every one has a best friend during each stage of life! only the lucky ones have the same friend in all stages of life. don’t miss the true ones!

in the camera of your mind, load the roll of your good thoughts, press the button of your hard work and get the photo of your success.

people abuse their own friends and family, but it is only after performing many meritorious acts that one gets a human birth.