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Significance of Aarudra Darshnam 
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Significance of Aarudra Darshanam
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Arudhra Darshan or Arudara Darshan is observed in the Tamil month of Margazhi (December – January). It is essentially a Shaivite festival and celebrates the cosmic dance of Lord Shiva, which is represented by the Nataraja form. Arudhra signifies the golden red flame and Shiva performs in the form this red-flamed light
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The cosmic dance of Lord Shiva represents five activities – Creation, Protection, Destruction, Embodiment and Release. In essence, it represents the continuous cycle of creation and destruction. This cosmic dance takes place in every particle and is the source of all energy. Arudra Darshan celebrates this ecstatic dance of Lord Shiva
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It takes place on the full moon night in the month of Margazhi and this is also the longest night in a year. The festival is mainly observed in the Tamil speaking world
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The most important Arudhra Darshan festival takes place at the Chidambaram Shiva Temple in Tamil Nadu. The cosmic dance of Lord Shiva is enacted on the day. Most of the temples around the world with Lord Nataraja as deity perform the Arudhra Darshan
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Significance of Maargazhi month
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The Tamil month of Maargazhi is of great importance because Lord Krishna says in the Bhagawad Gita that he is Maargazhi among the twelve months
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The month is of great spiritual significance. The Tamil holy scriptures Tiruppavai and Tiruvembavai are read during this month. Another unique feature is the reading of the four Vedas. The two month long pilgrimage season to Sabarimala Ayyappa Temple comes to and end in Margazhi
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The month is also noted for its numerous music concerts. Another unique feature of the month is the beautiful kolams (rangoli) drawn on streets and in the courtyard of houses
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Vaikunta Ekaadashi, Arudra Darshan and Hanumanth Jayanthi are the most important days in the month
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Significance of Ekaadashi
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Ekaadashi is mentioned in a number of Puranas. It is associated with Lord Vishnu and ‘Haribhakti Vilas’ talks in detail about its importance. Today, in Hindu religion Ekadasi has come to mean a day to fast. It falls on the 11th day of every lunar fortnight and thus there are two Ekaadashi in a month. It is also known as ‘Harivasara’ and ‘Hari din.’ Several Puranas including Padma Purana and Skanda Purana detail about the significance of Ekaadashi
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How to fast on Ekaadashi?
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How to observe ‘Ekaadashi’ is clearly mentioned in ‘Harivasara.’ In modern day, many people will find it difficult to observe it in its entire strictness. But there are a large number of people who observe it. And there are numerous observations on what food one can have? There are also regional variations to the way in which the Ekadasi is observed
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The preparation starts on Dasami day – a day before Ekaadashi. The person observing Ekaadashi should wake up early in the morning on Dasami day and should take bath and perform other daily routines. The person should mentally prepare for the Ekaadashi. He/She should only have one meal on the Dasami day and should avoid salt. Alcohol, non-vegetarian food and sex should be avoided. Some Puranas say ‘dal’ and ‘honey’ should be avoided on Dasami day
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The next day, that is the Ekaadashi day, is meant for total fasting. Praying to Vishnu is the order of the day. Some people avoid sleep during Ekaadashi night and they hear religious discourses and perform ‘Arati.’ But many people today will not be able to stay awake the entire night due to work pressure etc
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The next day on Dwaadashi – that is the day after Ekaadashi – the same routine done on Dasami is followed. Overeating should be avoided on Dwaadashi day. Puranas state that one should not take pride in observing Ekaadashi. The food on Dwaadashi should be cooked in one’s house
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It is good to go on fast once in a while as it recuperates the body. Ekadashi observance cleans our body and the digestive organs get much needed rest
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Those people suffering from ailments and on medications should take the advice of a doctor before fasting. Never torture your body in the name of religion. There is nothing wrong in having fruits or milk. And you can bring a certain amount of flexibility in the way it is observed
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Significance of Vaikunta Ekaadashi
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Significance of Vaikunta Ekaadashi
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Vaikunta Ekadasi is an important festival dedicated to Lord Vishnu in the Tamil month of Margazhi (December-January). Vaikunda Ekadesi festival is of great significance at the Tirupati Balaji Temple, Srirangam Sri Ranganatha Temple and at the Bhadrachalam Temple. In Kerala, it is known as Swarga Vathil Ekadashi
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The significance of Vaikunta Ekadasi can be traced back to the Padma Purana. The Purana indicates that Lord Vishnu took the form of ‘Ekadasi’ – female energy – to kill demon Muran. This happened during the month of Margazhi. Impressed by ‘Ekadasi,’ Lord Vishnu told her that whoever worships him on this day will reach ‘Vaikunta’ (heaven)
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Like all Ekadasi days, devotees fast on this day and observe vigil the whole night. Some people indulge in meditation, Japa and singing of Hari Kirtan. Rice is avoided during ekadashi days as it is believed that the demon Mura finds a dwelling in the rice eaten on Ekadasi day
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It is widely believed that the gates to the heaven open - the Gate of Vaikuntha - on the Vaikunta Ekadasi day. It is one of the most auspicious days in Lord Vishnu Temples in South India
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The ‘Vaikunta Dwaram’ or ‘the gate to the heaven’ is opened on this day. This is the passage encircling the innermost sanctum of the Lord. Scores of devotees queue up to pass through the Gate of Vaikunta in the temples
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Vaikunta Ekadasi occurs in December or early January
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Holi - History/Festival of colors
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History of Holi
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The celebration of Holi is very ancient in its origin. And by its very origin, it celebrates an ultimate triumph of the 'good' over the 'evil'. While, a feast of colors associated with the Holi, is the face of this celebration, the original reason of celebrating Holi, lies in its soul. And this gives us the 'why' of this ancient festival.
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Literally "Holi" signifies "burning" in Indian language. But, how it came to be associated with 'burning', is a story. The reference is found only in ancinet Indian mythology. And It is the legend of Hiranyakashipu, to whom the celebration of Holi is associated.
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Way back in the pre-Christian era, there lived a demon king named Hiranyakashipu in ancient India. He wanted to avenge the death of his younger brother. The brother, also a demon, had been killed by Lord Vishnu, one of the supreme trio, monitoring the life and death in the universe, (according to the Hindu belief). To take on Vishnu, the tyrant king wanted to become the king of the heaven, earth and the underworld.
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He performed severe penance and prayer for many years to gain enough power.
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Finally he was granted a boon. Powered by the boon, Hiranyakshipu thought he had become invincible. Arrogant, he ordered all in his kingdom to worship him, instead of God. The demon king, however, had a very young son, named Prahalad.
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He was an ardent devotee of Vishnu. Despite his father's order,
Prahalad continued to pray to Vishnu. So the demon king wanted to kill his son.
He asked the favor of his sister Holika who, because of a boon, was immune to fire.
They planned that Prahalad would be burned to death. A pyre was lit up and Holika sat on it, clutching Prahalad. Yet, at the end Prahalad emerged unscathed by the fire, And Holika, the demon, was burned to ashes. The earnest devotion and complete submission to Lord Vishnu saved young Prahlad. Thus was the triumph of Prahlad, the representative of good spirits. And the defeat of Holika, the representative of evil. Later, even the demon king Hiranyakashipu was killed by Lord Vishnu. But that is quite a different story. It is from Holika, that the Holi originated.
This legend is relived even today on the Holi-eve when the pyre is re-lit in the form of bonfires. Even today, people celebrate this occasion. Huge bonfires are lit up every year on the eve of the full moon night of the Holi to burn the spirit of the evils. Hence the story associated with the soul of the celebration.
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Now, let us look into the face of it. How did the celebration of Holi assume a colorful face? Well, it is linked to yet another legend, the legends of Krishna. Though of much later origin, still, it was in the pre-Christian era.
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According to the Hindu belief, Krishna was a reincarnation of lord Vishnu himself.
It was Krishna, or, Krishn, the king of the ancient city of Dwarka, who popularised the tradition of Holi. The origin of the colorful and frolicking tone of Holi lies in the boyhood of Krishna. It all came up as part of his pranks, he used to play with his boyhood mates of Gokul and Vrindavan. Situated in north India, these are the places where he spent his childhood.
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It was at this time of year, Krishna used to play pranks by drenching the village girls, with water and colors. At first it offended the girls. But they were so fond of this mischievous boy that soon their anger melted away. And, it did not take long
for other boys to join in, making it a popular sport in the village. Later, as Krishna grew up, the play assumed a new dimension. It added more colors to Krishna's legendary love life. The legend of Krishna's courtship with Radha, and playing pranks with the 'Gopi's. The girls in the 'dairy' village of Gokul were mostly milkmaids, and, hence locally known as the Gopis. The same tradition has transpired through the ages, turning it into a community festival of the masses. As time kept flowing, the culture spread roots to other regions of the country. The Holi play of Krishna is documented in hundreds of ancient paintings, murals, sculptures and scriptures found across the subcontinent.
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There are many stories of the origin of Holi. The most widely held belief is that Holi marks the day when the devotee of lord Vishnu, Bakt Prahlad, seated on the lap of demoness Holika, was saved from the effect of the fire by God and the demoness got burnt instead. Other stories relate to the death of demon Putana at the hands of lord Krishna and to the burning of demoness Hoda by children. Some link the festival with the worship of Karma, God of pleasure and destiny.
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Holi is a harvest celebration marking the climax of spring. Bonfires are lit, marking both the end of winter and the death of evil, and proceeds from the seasonal harvest- grains, coconuts etc- offered to the flames. The next day, dhuleti involves plenty of colour throwing, prayer, fasting and feasting. People have fun throwing coloured powder and colourful water at each other, dancing and gambling over cards. The Rajasthani and north Indian population at Kankaria and Jamalpur in Ahmedabad celebrate Holi in great style with folk dancing and colour throwing.
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Holi is an important festival for the tribals of Gujarat. Visit Poshina, where tribals of the Garasia and Bhil Adivasis gather at the darbargadh, the tribal fairs of Chotta Udaipur and the Rajpipla hills, and in the period after Holi the Dangs Darbar at Saputara and the tribal fairs of north Gujarat.
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Holi - the festival of colors
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As the brief spring warms the landscape, northern India cuts loose for a day of hijinx and general hilarity.
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The festival of Holi is celebrated on the day after the full moon in early March every year.
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Originally a festival to celebrate good harvests and fertility of the land, Holi is now a symbolic commemmoration of a legend from Hindu Mythology. The story centres around an arrogant king who resents his son Prahlada worshipping Lord Vishnu. He attempts to kill his son but fails each time. Finally, the king's sister Holika who is said to be immune to burning, sits with the boy in a huge fire. However, the prince Prahlada emerges unscathed, while his aunt burns to death. Holi commemorates this event from mythology, and huge bonfires are burnt on the eve of Holi as its symbolic representation.
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This exuberant festival is also associated with the immortal love of Krishna and Radha, and hence, Holi is spread over 16 days in Vrindavan as well as Mathura - the two cities with which Lord Krishna shared a deep affiliation. Apart from the usual fun with coloured powder and water, Holi is marked by vibrant processions which are accompanied by folk songs, dances and a general sense of abandoned vitality.
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Today Holi is an excuse for Indians to shed inhibitions and caste differences for a day of spring fever and Big Fun. Teenagers spend the day flirting and misbehaving in the streets, adults extend the hand of peace, and everyone chases everyone else around, throwing brightly colored powder (gulal) and water over each other.
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The festival's preamble begins on the night of the full moon. Bonfires are lit on street corners to cleanse the air of evil spirits and bad vibes, and to symbolize the destruction of the wicked Holika, for whom the festival was named. The following morning, the streets fill with people running, shouting, giggling and splashing. Marijuana-based bhang and thandai add to the uninhibited atmosphere.
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Promptly at noon, the craziness comes to an end and everyone heads to either the river or the bathtub, then inside to relax the day away and partake of candies. In the afternoon an exhausted and contented silence falls over India. Although Holi is observed all over the north, it's celebrated with special joy and zest at Mathura, Vrindavan, Nandgaon, and Barsnar. These towns once housed the divine Krishna.
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Each area celebrates Holi differently; the Bhil tribesmen of western Madhya Pradesh, who've retained many of their pre-Hindu customs, celebrate holi in a unique way. In rural Maharashtra State, where the festival is known as Rangapanchami it is celebrated with dancing and singing. In the towns of Rajasthan — especially Jaisalmer — the music's great, and clouds of pink, green, and turquoise powder fill the air. The grounds of Jaisalmer's Mandir Palace are turned into chaos, with dances, folk songs, and colored-powder confusion.
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Kaaradayaan Nombu
Among the pujas a popular one in the south is the Karadaya nombu or the Savithri nombu. The puja is based on the puranic story of Savitri and Satyavan. Savitri was the daughter of King Ashrapati who allowed her to go in search of a husband and choose for herself. She choose Satyavan the son of a deposed king who was living in the forest. Sage Narada intervened and tried to change her mind as Satyavan was fated to die within a year.
Savitri refused to be dissuaded and the marriage was held. On the fated day, she accompanied Satyavan into the forest where he soon fell asleep and Yama the God of Death arrived to take his soul away.
Savitri followed Yama and pleased with her persistence offered her a boon. She asked for hundred sons and Yama granted her the wish. It was then that Savitri caught him on a technicality. How was she to have a hundred sons with no husband? Yama had no choice but to restore Satyavan's life and the couple lived happily ever after. Savitri is thus regarded as a symbol of conjugal fidelity and one who had the courage to follow her husband to the jaws of death add bring him back alive. The belief is that Savitri prepared a sweet(adai) of rice flour, jaggery and butter and offered it to the Lord as a thanksgiving. So on this day, a similar preparation is made and offered to the Gods. Then with the prayer"Urugadha vennayum Oradayum Naan Nootren Marukkamal Enakku Mangalyam Tha."(with unmelted butter and one adai I do this puja. Without refusing me grant my prayer for mangalyam-a happy and long marriage). With this a yellow thread is tied around the neck as a symbol of continued marital happiness.
Fasting on this day is believed to bestow rewards at both the physical and at the spiritual levels. Women observe this day in memory of Savithri who saved her husband Satyavan from the clutches of Yama. (Adais are prepared with rice flour & jaggery.)
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Shivaratri by Swami Sivananda
Introduction
This falls on the 13th (or 14th) day of the dark half of Phalguna (February-March). The name means "the night of Shiva". The ceremonies take place chiefly at night. This is a festival observed in honour of Lord Shiva. Shiva was married to Parvati on this day.
People observe a strict fast on this day. Some devotees do not even take a drop of water. They keep vigil all night. The Shiva Lingam is worshipped throughout the night by washing it every three hours with milk, curd, honey, rose water, etc., whilst the chanting of the Mantra Om Namah Shivaya continues. Offerings of bael leaves are made to the Lingam. Bael leaves are very sacred as, it is said, Lakshmi resides in them.
Hymns in praise of Lord Shiva, such as the Shiva Mahimna Stotra of Pushpadanta or Ravana's Shiva Tandava Stotra are sung with great fervour and devotion. People repeat the Panchakshara Mantra, Om Namah Shivaya. He who utters the Names of Shiva during Shivaratri, with perfect devotion and concentration, is freed from all sins. He reaches the abode of Shiva and lives there happily. He is liberated from the wheel of births and deaths. Many pilgrims flock to the places where there are Shiva temples.
The Story of King Chitrabhanu
In the Shanti Parva of the Mahabharata, Bhishma, whilst resting on the bed of arrows and discoursing on Dharma, refers to the observance of Maha Shivaratri by King Chitrabhanu. The story goes as follows.
Once upon a time King Chitrabhanu of the Ikshvaku dynasty, who ruled over the whole of Jambudvipa, was observing a fast with his wife, it being the day of Maha Shivaratri. The sage Ashtavakra came on a visit to the court of the king.
The sage asked, "O king! why are you observing a fast today?"
King Chitrabhanu explained why. He had the gift of remembering the incidents of his previous birth.
The king said to the sage: "In my past birth I was a hunter in Varanasi. My name was Suswara. My livelihood was to kill and sell birds and animals. One day I was roaming the forests in search of animals. I was overtaken by the darkness of night. Unable to return home, I climbed a tree for shelter. It happened to be a bael tree. I had shot a deer that day but I had no time to take it home. I bundled it up and tied it to a branch on the tree. As I was tormented by hunger and thirst, I kept awake throughout the night. I shed profuse tears when I thought of my poor wife and children who were starving and anxiously awaiting my return. To pass away the time that night I engaged myself in plucking the bael leaves and dropping them down onto the ground.
"The day dawned. I returned home and sold the deer. I bought some food for myself and for my family. I was about to break my fast when a stranger came to me, begging for food. I served him first and then took my food.
"At the time of death, I saw two messengers of Lord Shiva. They were sent down to conduct my soul to the abode of Lord Shiva. I learnt then for the first time of the great merit I had earned by the unconscious worship of Lord Shiva during the night of Shivaratri. They told me that there was a Lingam at the bottom of the tree. The leaves I dropped fell on the Lingam. My tears which I had shed out of pure sorrow for my family fell onto the Lingam and washed it. And I had fasted all day and all night. Thus did I unconsciously worship the Lord.
"I lived in the abode of the Lord and enjoyed divine bliss for long ages. I am now reborn as Chitrabhanu."
Spiritual Significance of the Ritual
The Scriptures record the following dialogue between Sastri and Atmanathan, giving the inner meaning of the above story.
Sastri: It is an allegory. The wild animals that the hunter fought with are lust, anger, greed, infatuation, jealousy and hatred. The jungle is the fourfold mind, consisting of the subconscious mind, the intellect, the ego and the conscious mind. It is in the mind that these "wild animals" roam about freely. They must be killed. Our hunter was pursuing them because he was a Yogi. If you want to be a real Yogi you have to conquer these evil tendencies. Do you remember the name of the hunter in the story?
Atmanathan: Yes, he was called Suswara.
Sastri: That's right. It means "melodious". The hunter had a pleasant melodious voice. If a person practices Yama and Niyama and is ever conquering his evil tendencies, he will develop certain external marks of a Yogi. The first marks are lightness of the body, health, steadiness, clearness of countenance and a pleasant voice. This stage has been spoken of in detail in the Swetaswatara Upanishad. The hunter or the Yogi had for many years practised Yoga and had reached the first stage. So he is given the name Suswara. Do you remember where he was born?
Atmanathan: Yes, his birthplace is Varanasi.
Sastri: Now, the Yogis call the Ajna Chakra by the name Varanasi. This is the point midway between the eyebrows. It is regarded as the meeting place of the three nerve currents (Nadis), namely, the Ida, Pingala and the Sushumna. An aspirant is instructed to concentrate on that point. That helps him to conquer his desires and evil qualities like anger and so on. It is there that he gets a vision of the Divine Light within.
Atmanathan: Very interesting! But how do you explain his climbing up the bael tree and all the other details of the worship?
Sastri: Have you ever seen a bael leaf?
Atmanathan: It has three leaves on one stalk.
Sastri: True. The tree represents the spinal column. The leaves are threefold. They represent the Ida, Pingala and Sushumna Nadis, which are the regions for the activity of the moon, the sun and fire respectively, or which may be thought of as the three eyes of Shiva. The climbing of the tree is meant to represent the ascension of the Kundalini Shakti, the serpentine power, from the lowest nerve centre called the Muladhara to the Ajna Chakra. That is the work of the Yogi.
Atmanathan: Yes, I have heard of the Kundalini and the various psychic centres in the body. Please go on further; I am very interested to know more.
Sastri: Good. The Yogi was in the waking state when he began his meditation. He bundled up the birds and the animals he had slain and, tying them on a branch of the tree, he rested there. That means he had fully conquered his thoughts and rendered them inactive. He had gone through the steps of Yama, Niyama, Pratyahara, etc. On the tree he was practising concentration and meditation. When he felt sleepy, it means that he was about to lose consciousness and go into deep sleep. So he determined to keep awake.
Atmanathan: That is now clear to me; you certainly do explain it very well. But why did he weep for his wife and children?
Sastri: His wife and children are none other than the world. One who seeks the Grace of God must become an embodiment of love. He must have an all-embracing sympathy. His shedding of tears is symbolical of his universal love. In Yoga also, one cannot have illumination without Divine Grace. Without practising universal love, one cannot win that Grace. One must perceive one's own Self everywhere. The preliminary stage is to identify one's own mind with the minds of all created beings. That is fellow-feeling or sympathy. Then one must rise above the limitations of the mind and merge it in the Self. That happens only in the stage of Samadhi, not earlier.
Atmanathan: Why did he pluck and drop the bael leaves?
Sastri: That is mentioned in the story only to show that he had no extraneous thoughts. He was not even conscious of what he was doing. All his activity was confined to the three Nadis. The leaves, I have said before, represent the three Nadis. He was in fact in the second state, namely, the dream state, before he passed into the deep sleep state.
Atmanathan: He kept vigil the whole night, it is said.
Sastri: Yes, that means that he passed through the deep sleep state successfully. The dawning of day symbolises the entrance into the Fourth state called Turiya or superconsciousness.
Atmanathan: It is said that he came down and saw the Lingam. What does that mean?
Sastri: That means that in the Turiya state he saw the Shiva Lingam or the mark of Shiva in the form of the inner lights. In other words, he had the vision of the Lord. That was an indication to him that he would realise the supreme, eternal abode of Lord Shiva in course of time.
Atmanathan: So it appears from what you say that the sight of the lights is not the final stage?
Sastri: Oh no! That is only one step, albeit a difficult one. Now think of how the story continues. He goes home and feeds a stranger. A stranger is one whom you have not seen before. The stranger is no other than the hunter himself, transformed into a new person. The food was the likes and dislikes which he had killed the previous night. But he did not consume the whole of it. A little still remained. That was why he had to be reborn as King Chitrabhanu. Going to the world of Shiva (Salokya) is not enough to prevent this. There are other stages besides Salokya. These are Samipya, Sarupya and finally Sayujya. Have you not heard of Jaya and Vijaya returning from Vaikunta?
Atmanathan: Yes, I have understood now.
Lord Shiva's Assuarance
When creation had been completed, Shiva and Parvati went out to live on the top of Mount Kailas. Parvati asked, "O venerable Lord! which of the many rituals observed in Thy honour doth please Thee most?"
The Lord replied, "The 14th night of the new moon, in the dark fortnight during the month of Phalgun, is my most favourite day. It is known as Shivaratri. My devotees give me greater happiness by mere fasting than by ceremonial baths and offerings of flowers, sweets and incense.
"The devotee observes strict spiritual discipline in the day and worships Me in four different forms during each of the four successive three-hour periods of the night. The offering of a few bael leaves is more precious to Me than the precious jewels and flowers. My devotee should bathe Me in milk at the first period, in curd at the second, in clarified butter at the third, and in honey at the fourth and last. Next morning, he should feed the Brahmins first and, after performing the prescribed ceremonies, he can break his fast. O Parvati! there is no ritual which can compare with this simple routine in sanctity."
Parvati was deeply impressed by the speech of Loid Shiva. She repeated it to Her friends who in their turn passed it on to the ruling princes on earth. Thus was the sanctity of Shivaratri broadcast all over the world.
The two great natural forces that afflict man are Rajas (the quality of passionate activity) and Tamas (that of inertia). The Shivaratri Vrata aims at the perfect control of these two. The entire day is spent at the Feet of the Lord. Continuous worship of the Lord necessitates the devotee's constant presence in the place of worship. Motion is controlled. Evils like lust, anger, and jealousy, born of Rajas are ignored and subdued. The devotee observes vigil throughout the night and thus conquers Tamas also. Constant vigilance is imposed on the mind. Every three hours a round of worship of the Shiva Lingam is conducted. Shivaratri is a perfect Vrata.
The formal worship consists of bathing the Lord. Lord Shiva is considered to be the Form of Light (which the Shiva Lingam represents). He is burning with the fire of austerity. He is therefore best propitiated with cool bathing. While bathing the Lingam the devotee prays: "O Lord! I will bathe Thee with water, milk, etc. Do Thou kindly bathe me with the milk of wisdom. Do Thou kindly wash me of all my sins, so that the fire of worldliness which is scorching me may be put out once for all, so that I may be one with Thee-the One alone without a second."
At the Sivananda Ashram, Rishikesh, the Shivaratri festival is celebrated in the following manner.
- All spiritual aspirants fast the whole day, many of them without taking even a single
drop of water.
- A grand havan is performed for the peace and welfare of all.
- The whole day is spent in doing the Japa of Om Namah Shivaya and in meditation upon the
Lord.
- At night all assemble in the temple and chant Om Namah Shivaya the whole night.
- During the four quarters of the night the Shiva Lingam is worshipped with intense
devotion.
- Sannyas Diksha is also given on this day to sincere seekers on the path.
Offer this inner worship to Lord Shiva daily: "I worship the jewel of my Self, the Shiva residing in the Lotus of my heart. I bathe Him with the water of my pure mind brought from the river of faith and devotion. I worship Him with the fragrant flowers of Samadhi-all this so that I may not be born again in this world."
Here is another formula for the supreme worship of the Lord: "O Shiva! you are my Self. My mind is Parvati. My Pranas are your servants. My body is your house. My actions in this world are your worship. My sleep is Samadhi. My walk is circumambulation of you. My speech is your prayer. Thus do I offer all that I am to you.
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Thai Poosam
There was a demon named Tharakasuran who gave a lot of trouble to the rishis and saints. Lord Muruga was called by his parents Lord Shiva and Parvati and given the job of destroying the Asuran. Lord Muruga set off with the blessings of his parents to destroy the demon. He took with him twelve weapons, eleven of which were given by his father Lord Shiva and the 'Vel' given by his mother Parvati. Lord Muruga destroyed Tharakasuran on the Poosam Nakshatra day in the Tamil month of Thai and hence Thai Poosam is celebrated in all Murugan temples.
According to another legend, as Shiva was imparting a mantra to Parvati, Lord Muruga eavesdropped on them. For that error, Parvati laid a curse on him, in line with the rule that even a son, if erring, must be punished. To be redeemed from her curse, Lord Muruga offered hard penance at Thiruparankundram. Pleased with his penance, Shiva and Parvati appeared before him and lifted the curse. The day on which the curse was removed is Thai Poosam.
It is thus a special day for worship of Lord Muruga or Subrahmanya and is celebrated in a very grand manner at all Murugan temples, especially at the Six Battle Camps or 'Aaru Padai Veedu' of Murugan.
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Did you know? (GOD)
Per Hindu relegion:
Brahma creates human lives
Vishnu keeps the lives going
Shiva takes the life back
Interestingly the word GOD can be thought as an abbreviation to:
G - Generator - Brahma
O - Operator - Vishnu
D - Destroyer - Shiva
One other thing of noteworthy is:
G is the 7th letter
O is the 15th letter
D is the 4th letter
7 + 15 + 4 is 26,
thus personifying the omni-potent,
omni-present Almighty GOD
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Rahu Kala
We part of the Hindu community, do not begin auspicious events
during Rahu Kala. Rahu Kala is the inauspicious slot of the day.
This depends on the sun rise and sun set in your area and the day of the week.
Rahu Kala is calculated as follows:
Get the sun rise and sun set in your area
Take the difference between the sun rise
and the sun set. This is the day time
Divide the day time by eight (8).
The 2nd part to the 8th part is the Rahu Kala for the different days of the week.
2nd part - Monday.
3rd part - Saturday.
4th part - Friday.
5th part - Wednesday.
6th part - Thursday.
7th part - Tuesday.
8th part - Sunday.
The above sequence can be remembered as:
MOther SAw Father WEaring THe TUrban Slowly
Please click here to get the sun rise and sun set in your area
Assuming the sun rise in your area is at 8AM and sun set at 4PM the calculation is as follows:
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Day time is 8 hours
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Monday
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9:00AM - 10:00AM
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Tuesday
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3:00PM - 4:00PM
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Wednesday
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1:00PM - 2:00PM
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Thursday
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2:00PM - 3:00PM
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Friday
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11:00AM - 12:00Noon
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Saturday
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10:00AM - 11:00AM
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Sunday
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4:00PM - 5:00PM
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In India we assume the sun rise to be at 6AM and sun set at 6PM. Based on this the calculation as follows:
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Day time is 12 hours
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Monday
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7:30AM - 9:00AM
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Tuesday
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3:00PM - 4:30PM
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Wednesday
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12:00PM - 1:30PM
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Thursday
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1:30PM - 3:00PM
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Friday
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10:30AM - 12:00Noon
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Saturday
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9:00AM - 10:30AM
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Sunday
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4:30PM - 6:00PM
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Quote
Silently hear everyone. Accept what is good and reject and forget to remember what is bad. This is the way to live intelligently in life.
...Swami Chinmayananda
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Sacramento,
CA, USA
Longitude W121.5
Latitude N38.6
Raahukaala 09:39 - 11:25
Yamagandam 14:58 - 16:44
Sun Rise/Set 06:07 - 20:17
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