The Significance of Jagannath Rath Yatra

                    The Significance of Jagannath Rath Yatra

The Lord Comes in Search of His Devotees

Jagannath Rath Yatra is far more than an annual religious procession or a magnificent temple festival. It is one of the most profound spiritual celebrations in Sanātana Dharma, where philosophy, devotion, symbolism and Divine Grace merge into a living expression of the eternal relationship between the Lord and the individual soul. Every wheel that turns, every chant of "Jai Jagannath!", every flower offered and every hand that grasps the sacred coir rope carries a timeless spiritual message. Rath Yatra is not merely the journey of the Lord through the streets of Puri; it is the journey of every soul from ignorance to wisdom, from bondage to liberation, and from separation to eternal union with the Supreme.

Unlike every other pilgrimage where devotees undertake the effort to reach the temple in search of God, Jagannath Rath Yatra reveals a unique and deeply moving truth—the Lord Himself comes in search of His devotees. Leaving His Ratna Simhāsana within the sanctum of the Jagannath Temple, He emerges into the open streets so that every human being, irrespective of caste, creed, wealth, nationality or social standing, may receive His divine darshan. It is as though the Infinite steps down from eternity and walks among humanity, reminding every soul that Divine Grace always reaches out before human effort does. Jagannath does not wait for humanity to become perfect before blessing it. He lovingly approaches every heart, silently declaring, "You are Mine." This is why He is Jagannath—the Lord of the Universe, belonging equally to all beings without distinction.

The Manifestation of Daru Brahma

The Purushottama Kshetra Mahatmya of the Skanda Purāṇa beautifully narrates that King Indradyumna of Malwa longed to behold Lord Nīla Mādhava, the mysterious blue-hued form of Sri Hari worshipped secretly in the forests of Odisha. Although the King spared no effort in his search, the Lord disappeared before he could reach Him. This episode reveals a profound spiritual truth: the Supreme cannot be attained merely through determination, scholarship or austerity. The Divine reveals Himself only through His boundless grace.

Moved by the King's unwavering devotion, the Lord manifested as the sacred Daru Brahma, the divine wooden log floating upon the ocean, marked by the auspicious symbols of the Śankha and Chakra. From this celestial wood emerged the Chaturdha Murti—Lord Jagannath, Lord Balabhadra, Devi Subhadra and Sudarshana Chakra. It is deeply significant that the Lord chose to manifest not in gold, marble or precious jewels, but in simple sacred wood. Through this extraordinary manifestation, Jagannath teaches that Divinity is never confined to grandeur or opulence. Wherever devotion is pure, there the Lord willingly resides. He sanctifies simplicity and transforms the ordinary into the extraordinary by His mere presence.

The Sacred Journey to Gundicha

The outward purpose of Rath Yatra is the annual journey of Lord Jagannath, Lord Balabhadra and Devi Subhadra to the Gundicha Temple, where they remain for nine days before returning to the main temple during Bahuda Yatra. According to sacred tradition, this journey fulfils Devi Subhadra's desire to visit Queen Gundicha, who is lovingly regarded as the Lord's aunt. Yet beneath this beautiful narrative lies a far deeper spiritual symbolism.

The Gundicha Temple represents the heart of the devotee purified through love and surrender. Just as Sri Krishna preferred the spontaneous devotion of Vrindavana to the splendour of royal palaces, Lord Jagannath joyfully leaves His majestic abode to dwell where love alone reigns. The Lord is never attracted by wealth, power or intellectual brilliance; He is irresistibly drawn by humility, innocence and unwavering devotion. The nine-day stay at Gundicha reminds every seeker that when the heart is cleansed of pride, selfishness and attachment, it naturally becomes the Lord's chosen dwelling place. The Divine does not seek magnificent temples as much as He seeks pure hearts.

The Three Divine Rathas and the Soul's Spiritual Journey

The three magnificent Rathas of Jagannath Yatra are not merely ceremonial chariots carrying the Divine Siblings; they are living symbols of the entire spiritual journey undertaken by every seeker. Their construction, colours, dimensions and names all convey profound philosophical truths preserved through centuries of sacred tradition.

Lord Balabhadra rides upon Taladhwaja, the chariot of strength, stability and righteousness. As the embodiment of Dharma and the eternal support of the universe, Balabhadra represents the firm foundation upon which all spiritual life must rest. Before a seeker can progress towards Divine Realisation, the mind must become disciplined, the senses restrained and the character firmly established in truth. Taladhwaja therefore symbolises the indispensable strength and purity that prepare the soul for higher spiritual evolution.

Devi Subhadra journeys upon Darpadalana, also known as Devadalana, the "Destroyer of Pride." Her chariot teaches one of the most important lessons of spiritual life—that the greatest obstacle between the soul and God is not the world but the ego. As Yogamaya and the Divine Mother, She gently removes arrogance, attachment, selfishness and the illusion of individuality. Only when pride is dissolved can devotion blossom naturally within the heart. She prepares the seeker for the vision of the Supreme by removing the veil that separates the individual from the Divine.

Finally comes the majestic Nandighosha, the glorious chariot of Lord Jagannath. Its very name means "The Chariot of Divine Joy." Adorned in radiant yellow and red, standing tallest among the three, Nandighosha symbolises supreme wisdom, infinite bliss and the ultimate destination of every spiritual journey. After strength has been cultivated through Taladhwaja and ego surrendered through Darpadalana, the soul finally reaches Nandighosha—the state of complete union with the Infinite Consciousness. Thus, the three Rathas beautifully illustrate the entire path of Sādhanā: strength, purification and liberation.

The Sacred Rope and the Path to Moksha

One of the most moving aspects of Jagannath Rath Yatra is the simple rope woven from coconut husk that draws these colossal chariots through the streets of Puri. At first glance it appears to be nothing more than an ordinary rope, yet spiritually it becomes one of the most powerful symbols of Bhakti. Can such a simple rope bridge the vast distance between the material world and Moksha? The answer given by centuries of devotion is a resounding yes.

When thousands of devotees place their hands upon the same sacred rope, every worldly distinction disappears. Kings and commoners, scholars and labourers, the wealthy and the poor all become equal participants in one act of devotion. The rope becomes the visible bond connecting humanity with Divinity. While outwardly the devotees pull the Lord's chariot, inwardly they are drawing their own minds away from attachment, desire and ignorance towards the lotus feet of the Supreme. Every step beside the moving Rath becomes a step away from worldly bondage and a step closer to liberation.

Yet the highest truth is even more beautiful. The devotee imagines that he is pulling Lord Jagannath's Rath, but in reality it is Lord Jagannath who is pulling the devotee. Through the unseen rope of Divine Grace, the Lord gently draws every sincere soul away from the endless cycle of birth and death towards His eternal abode. The coir rope thus becomes the sacred bridge between the finite and the Infinite, between the individual soul and the Supreme Self.

The Living Wisdom of the Kathopanishad

The profound symbolism of Jagannath Rath Yatra finds a remarkable parallel in the teachings of the Kathopanishad. There, the human body is described as a chariot, the senses as the horses, the mind as the reins, the intellect as the charioteer, and the Ātman as the Lord seated within. Jagannath Rath Yatra transforms this sublime Upanishadic vision into a living spiritual experience witnessed by millions.

The moving Rath reminds us that life itself is a sacred pilgrimage. The great wooden wheels represent the ceaseless movement of time, karma and the cycles of birth and death. Unless the reins of the mind are firmly guided by discrimination and surrendered to Divine Wisdom, the senses carry the soul endlessly through the wilderness of worldly desires. But when the Lord becomes both the guide and the destination, every movement of life becomes a journey towards Self-realisation. The Rath Yatra, therefore, is not merely an external festival but an invitation to recognise the Divine Charioteer already seated within our own hearts.

The Festival of Equality, Love and Universal Grace

Every ritual associated with Rath Yatra proclaims the spiritual equality of all beings. Before the procession begins, the Gajapati Maharaja of Puri performs the sacred ritual of Chhera Pahanra, sweeping the chariots with a golden broom. The ruler of the land humbly serves before the Lord, demonstrating that worldly power dissolves before Divine Majesty. In Jagannath's presence, there is neither king nor servant, neither high nor low, but only devotees united in loving service.

The Lord further reveals His intimate relationship with humanity through His divine pastimes. During Snāna Yatra, He accepts the ceremonial bath; afterwards, He retires during Anasāra as though suffering from fever, only to reappear in renewed youthful splendour during Navayauvana Darshan. Through Hera Panchami and Niladri Bije, the affectionate exchanges between Lord Jagannath and Goddess Lakshmi reveal that the Supreme is not a distant philosophical principle but a loving member of every family. He laughs, loves, reconciles and blesses, allowing devotees to approach Him not only with reverence but also with intimacy and affection.

The Harmony of Sanātana Dharma

Jagannath worship stands as one of the finest examples of the spiritual harmony that characterises Sanātana Dharma. To the Vaishnavas, He is Sri Krishna, the Lord of the Universe. Within the Shakta tradition, He is revered as Bhairava, the Divine Consort of Goddess Vimala, and the Mahāprasāda offered to Jagannath becomes fully sanctified only after being offered to the Divine Mother. Ancient traditions also identify Him with Lord Shiva, while the sacred Yantras beneath the Ratna Simhāsana beautifully integrate Vaishnava, Shaiva and Shakta philosophies into one unified vision of the Supreme Reality.

Jagannath therefore transcends all sectarian boundaries. He demonstrates that Truth is One, though realised through many paths. His universal form embraces every tradition without contradiction, revealing the essential unity underlying the diverse expressions of Sanātana Dharma.

The Eternal Message of Jagannath Rath Yatra

Ultimately, Jagannath Rath Yatra is the story of every human life. The Rath is our body, the wheels are time and karma, the road is the journey of life, the rope is devotion, the fellow devotees are our companions upon the spiritual path, and the Lord seated upon the chariot is the Supreme Self dwelling silently within every heart. Every year the Rathas are newly constructed and later dismantled, reminding us that all material forms are temporary, while the Divine alone is eternal.

When millions of devotees joyfully cry "Jai Jagannath!" as the mighty Rathas roll through the streets of Puri, they are proclaiming one of the greatest truths ever revealed—that Divine Grace is always moving towards humanity. The Lord never abandons His children. He comes in search of them, removes the barriers created by ignorance and ego, accepts every outstretched hand that reaches for His sacred rope, and gently draws every soul towards its highest destiny. The devotee believes that he is pulling the Lord's chariot, but in reality it is Lord Jagannath who has taken hold of the devotee's heart. Through the sacred rope of Bhakti, He lovingly leads every sincere seeker beyond the fleeting attractions of the material world into the boundless bliss of Self-realisation, Divine Union and eternal Moksha. This is the timeless message of Jagannath Rath Yatra—a festival in which the Lord does not merely travel upon a chariot; He travels into the hearts of all who call upon Him with love.

The Pañcakanyā

 

The Pañcakanyā

In Hindu tradition, the Pañcakanyā – the five maidens – are remembered daily as purifying forces:

अहल्याद्रौपदीकुन्ती तारा मन्दोदरी तथा ।
पञ्चकन्या स्मरेन्नित्यं महापातकनाशिनी ॥

ahalyā–draupadī–kuntī tārā mandodarī tathā |
pañca–kanyā smaren nityaṁ mahā–pātaka–nāśinī ||

Remembering the five holy maidens – Ahalyā, Draupadī, Kuntī, Tārā and Mandodarī – destroys even the greatest sins.

These five women are:

Ahalyā, Tārā and Mandodarī – from the Rāmāyaṇa
Draupadī and Kuntī – from the Mahābhārata

Some local traditions include Sītā instead of Kuntī, but the most widely accepted form in popular recitation includes Kuntī as part of the Pañcakanyā.

Here, “kanyā” does not mean physical virginity. All five are married women, mothers, and women whose lives involved complex, even scandalous, situations. Kanyā here means one whose inner purity continually renews itself, who remains spiritually unbroken despite outer turmoil.

The Power of Remembering the Pañcakanyā

The verse calls them “mahā–pātaka–nāśinī” – destroyers of even the greatest sins.

This can be understood in two ways:

Purification of past actions

Meditating on them, chanting their names with devotion and understanding, softens the impressions (saṁskāras) of guilt, shame, and inner hardness. We see in them that even deeply tangled karma can be illumined by grace, courage and surrender.

Protection from future wrongdoings

The mantra does not just “clean up after” sinful acts. Repeated remembrance creates a subtle inner compass. Their lives start to live inside us:

Ahalyā’s humility,
Draupadī’s uncompromising sense of justice,
Kuntī’s surrender and responsibility,
Tārā’s wisdom,
Mandodarī’s clarity in a corrupt environment.

These qualities gently divert the mind away from adharma. So “pātaka–nāśinī” includes preventing sin by reshaping our inner tendencies.

1) Ahalyā – From Stone to Grace

Ahalyā, wife of the sage Gautama, is often considered the “head” of the Pañcakanyā.

Traditions differ slightly about her origin:

In some tellings, she is created by Brahmā as the most beautiful woman in the universe. In others, she is a princess of the Lunar Dynasty, later married to Gautama.

Indra, the king of the gods, is overcome by desire for her. When Gautama is away:

In some versions, Indra comes disguised as Gautama. Ahalyā, unable to see through the disguise, is deceived.

In other words, she recognises him but gives in out of curiosity or confusion.

In all versions:

Gautama discovers the act and curses both Ahalyā and Indra. Ahalyā is condemned to severe penance and isolation:

Sometimes she becomes a stone. Sometimes she remains invisible, living unnoticed and fasting. Some regional retellings say she becomes a dry stream, destined to be purified when she joins the Godāvarī (Gautamī).

Indra too is cursed: Either to be castrated or to be covered with a thousand marks of shame (vulvae), which later transform into a thousand eyes.

The turning point:

When Rāma visits Gautama’s hermitage, he touches or steps upon the stone. Ahalyā instantly regains her form, purified by the presence of Rāma and accepted again.

Why is Ahalyā a kanyā?

Ahalyā stands for: The fallibility of human desire,

The pain of being cursed and ostracised, and the healing power of grace.

She becomes a “maiden” again, not in body, but in inner freshness: her ego is broken, guilt burned, and she stands as pure receptivity before Rāma.

When we remember Ahalyā, we touch that part of ourselves that feels “turned to stone” by past mistakes, and we invite Rāma’s touch of forgiveness.

2) Draupadī – Fire That Refuses to Be Covered

Draupadī, the heroine of the Mahābhārata, is born from the sacrificial fire of her father, Drupada, king of Panchāla. She is destined to be the instrument of the downfall of the Kauravas and Droṇa.

At her svayaṁvara: Arjuna, disguised as a brāhmaṇa, wins her hand.

Due to a fateful misunderstanding, Kuntī instructs her sons to share what Arjuna has brought, and Draupadī becomes the wife of all five Pāṇḍavas.

She is not a timid wife: She rejects Karṇa in the svayaṁvara, calling him unworthy. She laughs at Duryodhana in Indraprastha’s magic palace, wounding his ego deeply.

This fuels the later humiliation:

In the dice game, Yudhiṣṭhira loses everything – kingdom, brothers, and finally Draupadī herself. In the royal court, Duḥśāsana attempts to disrobe her before the assembly. Draupadī calls upon Kṛṣṇa, and her sari becomes endless. The attempt fails; her dignity remains untouched.

Her vow: She vows not to tie up her hair until it is wet with the blood of Duḥśāsana.

Her terrible oath propels the future war.

In exile: For 12 years in the forest and 1 year incognito, she endures hardship, repeated harassment (by Jayadratha, Kīcaka), and humiliation. Bhīma repeatedly protects her at her plea.

She instructs Satyabhāmā, Kṛṣṇa’s queen, on the deeper duties of a wife.

After the war: She regains her status as empress but loses her father, brothers, and all her sons. At the end of her life, ascending the Himalayas with the Pāṇḍavas, she falls first. Yudhiṣṭhira says this is due to her subtle partiality for Arjuna.

Many traditions view her as: An aspect of Kālī (fierce goddess), Or an aspect of Lakṣmī (fortune and royal majesty).

Why is Draupadī a kanyā?

She is called a kanyā not because she is untouched, but because her inner fire (agni) never cooperates with adharma: She questions, she refuses to be silenced, she claims justice even when abandoned. Even after humiliation, she does not become morally crooked or vengeful in a petty way; her wrath is tied to dharma, not personal greed.

Remembering Draupadī protects us from the sin of cowardly silence and from the habit of accommodating injustice for comfort.

3) Kuntī – The Mother Who Says “Yes” to Destiny

Kuntī, queen of Pāṇḍu and mother of the three elder Pāṇḍavas, is born as Pṛthā, the daughter of the Yādava king Śūrasena. She is adopted by the childless king Kuntibhoja, hence called Kuntī.

As a girl, she serves the irritable sage Durvāsā with great devotion: Pleased, he grants her a mantra by which she can invoke any deity to obtain a child. Out of curiosity, she tests the mantra and Invokes Sūrya, the Sun-god.

Bound by the power of the mantra, he grants her a son, Karna, born with divine armour and earrings. Unwed and afraid of social disgrace, Kuntī places the infant in a basket and abandons him in the river. He is later raised by a charioteer. Later, she marries Pāṇḍu, who is cursed that union with his wives will cause his death. To continue the lineage:

At Pāṇḍu’s request, she uses Durvāsā’s boon to invoke:

Dharma (Yama) – and bears Yudhiṣṭhira,
Vāyu – and bears Bhīma,
Indra – and bears Arjuna.

Her co-wife Mādrī uses the mantra (with Kuntī’s permission) to invoke the Aśvins, bearing Nakula and Sahadeva.

After Pāṇḍu and Mādrī’s death, Kuntī returns to Hastināpura with the five sons. She: Endures repeated conspiracies by the Kauravas to kill her sons. Advises Bhīma to marry Hiḍimbā, the rākṣasī, to form alliances and protect the future. Orders Bhīma to kill demons like Baka to protect the people. Famously orders the brothers to share Draupadī, binding her destiny to theirs.

Before the war, she reveals to Karna that she is his mother and asks him to spare her other sons, even if he must fight Arjuna. He promises not to kill any Pāṇḍava except Arjuna.

After the war, Kuntī retires to the forest with Dhṛtarāṣṭra and Gāndhārī and ultimately dies in a forest fire, ascending to higher worlds.

Why is Kuntī a kanyā?

Kuntī’s life is woven of hidden pain and public duty: She bears heavy guilt over abandoning Karna, carries the burden of protecting her sons in a hostile court, and accepts intense suffering without demanding a more comfortable fate.

In the Bhāgavata Purāṇa, her prayer to Kṛṣṇa – asking that calamities recur so that she may never forget Him – shows the peak of her surrender.

She is “maiden-like” in the sense that her heart remains turned towards God and dharma, no matter how old, burdened, or broken she is.

Remembering Kuntī guards us from the sin of self-pity and teaches the strength of responsibility and surrender.

4) Tārā – Wisdom in the Midst of Power

Tārā is the queen of Kiṣkindhā, wife of the mighty Vānara king Vāli, and later wife of his brother Sugrīva.

In the Rāmāyaṇa, She is usually described as the daughter of the Vānara physician Suṣeṇa; later traditions also call her an apsarā who emerged from the churning of the ocean.

She marries Vāli and bears him a son, Aṅgada. When Vāli vanishes in battle with a demon, Sugrīva assumes he is dead, becomes king, and takes Tārā into his household. Vāli returns, defeats Sugrīva, reclaims Tārā, and takes Sugrīva’s wife Ruma, accusing Sugrīva of betrayal.

Later, when Sugrīva challenges Vāli again, Tārā warns Vāli not to accept the challenge, sensing Rāma’s presence and alliance with Sugrīva. Vāli ignores her and is fatally struck by Rāma’s arrow during the duel.

In his final moments, Vāli reconciles with Sugrīva and entrusts Tārā and Aṅgada to his care, telling Sugrīva to always follow Tārā’s counsel.

In some vernacular versions, Tārā, in grief, curses Rāma by the power of her chastity, or Rāma consoles and enlightens her, praising her wisdom and devotion.

After Sugrīva becomes king, He neglects his promise to assist Rāma in finding Sītā, absorbed in pleasure. When Lakṣmaṇa arrives in anger, Tārā skillfully pacifies him, prevents disaster, and brings Sugrīva back to his duty.

Why is Tārā a kanyā?

Tārā embodies viveka (discernment) in the middle of rajasic, political power: She sees clearly what others refuse to see, speaks truth to Vāli even when he is blinded by pride, and prevents Sugrīva’s foolishness from destroying Kiṣkindhā.

She is “maiden-like” in that her wisdom remains untouched by the turbulence of her surroundings. Her fidelity is not blind; it is intelligent and dharmic.

Remembering Tārā protects us from the sin of stubborn pride and short-sighted decisions, and cultivates the courage to speak wise counsel even when it may be ignored.

5) Mandodarī – Purity in the Heart of Laṅkā

Mandodarī, queen of Rāvaṇa, is one of the most dignified and tragic figures in the Rāmāyaṇa.

Her origin: She is the daughter of Maya, the Asura architect, and the apsarā Hema. Some stories narrate that an apsarā named Madhurā was cursed to become a frog, later transformed into a maiden and adopted by Maya as Mandodarī.

Rāvaṇa visits Maya’s home, sees Mandodarī, falls in love, and marries her. She bears him three sons: Meghanāda (Indrajit) – the great warrior who defeats Indra and later fights Rāma, Atikāya, and Akṣayakumāra.

Some later adaptations add a tradition in which Sītā is actually born as Mandodarī’s daughter and abandoned, but this is not part of Vālmīki’s core text and remains a regional/later development.

Mandodarī is: Beautiful, intelligent, and profoundly righteous at heart. She repeatedly advises Rāvaṇa to return Sītā to Rāma and avoid ruin. Rāvaṇa, however, is intoxicated with power and desire and does not heed her words.

Some versions recount: How Vānara generals misinterpret or violate her personal space during the search for Rāvaṇa’s vulnerabilities, how Hanumān tricks her into revealing the secret of a protective arrow or boon that sustains Rāvaṇa’s life, indirectly aiding his destruction.

After Rāvaṇa’s death, Rāma, wishing to stabilise Laṅkā under a dharmic ruler, advises Vibhīṣaṇa (Rāvaṇa’s righteous brother) to marry Mandodarī. This union preserves her status and honours her virtue.

Some retellings say that in her sorrow, Mandodarī curses Sītā that she too will suffer separation from Rāma – a way of explaining Sītā’s later exile.

Why is Mandodarī a kanyā?

Mandodarī is the lotus in the swamp: She is pure and wise, living in the very centre of Rāvaṇa’s arrogance, lust, and adharma. She neither supports his crime nor abandons her dharma as a wife; she counsels, warns, weeps, but does not bend to his value system.

Her “maidenhood” is the untouched clarity of her conscience. Laṅkā burns around her, but her inner sense of right and wrong remains steady.

Remembering Mandodarī guards us from the sin of being corrupted by our environment. She teaches that one can remain clean in a dirty world.

The Inner Meaning of the Pañcakanyā

When we chant:

अहल्याद्रौपदीकुन्ती तारा मन्दोदरी तथा ।
पञ्चकन्या स्मरेन्नित्यं महापातकनाशिनी ॥

We are not just reciting names; we are invoking five inner forces:

Ahalyā – the part of us that seeks forgiveness and rebirth after confusion and wrong choices.

Draupadī – the fire in us that refuses to accept humiliation and injustice.

Kuntī – the heart that carries heavy karma but stays turned to God.

Tārā – the intelligence that sees consequences and speaks wise counsel.

Mandodarī – the conscience that remains pure even in corrupt surroundings.

Chanting their names with understanding can indeed be “pātaka–nāśinī”:

It loosens the knots of old guilt.
It strengthens the inner voice before a new mistake is made.
It replaces crude moral fear with refined, living dharma.

Five Elements:

Ahalyā – Ākāśa (Space)
Draupadī – Agni (Fire)
Kuntī – Pṛthvī (Earth)
Tārā – Vāyu (Air)
Mandodarī – Āpas (Water)

Significance of Anant Chaturdashi

 

Significance of Anant Chaturdashi

Anant Chaturdashi is related to Lord Vishnu and Ganesha. Like any other Hindu festival in India, Anant Chaturdashi is also a day with very high positive energies. Anant Chaturdashi falls on the last day of the ten-day-long Ganesh Chaturthi. This day is also famous as Ganesh Chaudas, a day when devotees bid adieu to Lord Ganesha by Visarjan (immersing the idol in a lake/sea) on the Anant Chaturdashi day. This auspicious day is also dedicated to Lord Vishnu, who is worshipped in His Anant (infinite) form. Hindus observe Vrat (fasting) to get rid of karmic actions, sorrows and sufferings on this day. It is called as “Anant Vrat”, meaning ‘endless’. Lord Vishnu’s reclining posture symbolises the state of spiritual rest. It is also the actual form of Narayana before the evolution of the entire cosmos.

The auspicious day of Anant Chaturthi or Anant Chaudas falls on Chaturdashi or the fourteenth day of the Shukla Paksha of Bhadrapada month. Shukla Paksha is the waxing moon phase.

Anant Chaturdashi reminds us to remain undisturbed by the changing phases of happiness and sorrow in life. This is one of the key values prescribed by the scriptures to lead a harmonious and peaceful life. Lord Vishnu resting calmly on a bed of a snake (Sheshnaga) is the symbolic expression of the tradition. It is a day to start practising to remain balanced in both situations in life. Divinity within can be realised only by someone who remains in tranquillity in life.

Here, Lord Ganesha represents the body consciousness of the individual, which is considered a temple for the omnipotent soul. The body conceived by any human being has to finally dissolve in the five elements one day, hence on this auspicious day of Anant Chaturdashi, idols of Lord Ganesha are submerged in various water bodies like the sea, pond, etc.

Anant Chaturdashi is considered spiritually significant by the Jain community. The 12th Tirthankara – Lord Vasupujya, considered as head of the Jains, attained Nirvana on the day of Anant Chaudas. In the month of Bhadrapada, Paryushana is observed for 10 days, culminating with Anant Chaturdashi for the Digambara Jains. Basically, the Anant Chaturthi marks the end of Paryushana. There is a ritual of asking forgiveness for the mistakes committed by them in this life. It could be knowingly or unknowingly. It happens on the very next day after Anant Chaturthi and is called as Kshamavani.

Legend of Anant Chaturdashi:

The story is about a couple, Sushila & Kaudinya. Sushila left her father’s house with her husband, Kaundinya, after being harassed by her stepmother. During the journey, they saw women worshipping Lord Anant. The rituals included the offering of ghare & anarsa along with the usual puja items. Devotees were tying silk threads on their wrists to invite the blessings of prosperity and well-being. Sushila too followed the ritual.

When Kaundinya saw the string on her arm, she explained to him the significance of tying the thread. He was not convinced about this and said this can happen only with intelligence and not with rituals. He then took off the string from her wrist and threw it away.

In a few days, their entire wealth had vanished, and Kaundinya realised his mistake. As per the story, he went to the forest again searching for the string. He asked everybody on the way, even the animals, lakes and trees. He finally decided to hang himself in grief. A brahmin saw him and rescued him, and took him to a cave. As they walked in, they reached a palace with several men and women assembled, presided over by Lord Vishnu in the form of Ananta. He realised that it was Lord Vishnu himself in the form of a brahmin and confessed by falling on the Lord’s feet. Lord Vishnu advised him to take a 14-year vow to come out of sinful actions. This story conveys the importance of surrendering to the Lord.

Lord Vishnu is worshipped by devotees in northern states in the form of Kshirasagara, meaning the lord residing in the ocean of milk. Several prayers and offerings are performed to get the blessings of Lord Vishnu. Devotees perform Anant Puja with high devotion and faith on the day of Anant Chathurthi. It is expressed by making 14 long ‘tilaks’ with traditional Kumkum powder. They also keep 14 puris (fried Indian bread) and 14 Malpuas (a deep-fried Indian sweet bread) on the 14 tilaks. This is followed by taking a bowl filled with the famous offering to the lord called as Panchamrit (a mixture of curd, milk, jaggery, honey and ghee). It is kept on a wooden plank and is a symbol of the divine ocean of milk, Kshirasagara. Sacred red thread (Mauli) with 14 knots is tied on a cucumber symbolising Lord Anant. It is twirled 5 times by immersing in Panchamrit. It is a symbol of protection from negativity. Devotees then tie the red thread on their wrist. Men tie on their right wrist and women on their left wrist, for a period of 14 days. Fasting is also observed by devotees for wealth, good health and well-being. Fasting is called as Anant Vrat, continuously observed for 14 years.

Lord Vishnu, worshipped as Lord Ananta, in His Yoga Nidra form, is remembered on this day. Ananta Chathurthi, the famous Hindu festival in India, reminds us to be peaceful and stable in all situations of life. It is similar to the sleeping posture of Lord Vishnu, though He is aware of everything going on in this Universe, but does not get affected.

This day reminds us that just as Lord Vishnu rests calmly on a snake bed, one should remain undisturbed by happiness and sorrow and remain steady in both. Only a person who remains in equilibrium realises his true self. Ganesha represents the body consciousness, which comes as a temple for the soul. The body has to finally dissolve in the Ocean of Paramatma, and hence Ganesha is submerged in water.

Guru Paduka Stotaram

 

Guru Paduka Stotram:

Meaning of Words & Translation of Shlokas

Guru Paduka Stotram is a well-known and famous Stotra glorifying the Padukas of the Guru. The devotees study it daily, and when the meaning is also brought to mind, then alone there is real joy.

Every verse in this stotram takes us deeper—from bhakti, to vairāgya, to jñāna, to mokṣa. By meditating on the Guru’s feet, we gradually dissolve the ego and merge into the Self.

अनन्तसंसारसमुद्रतार
नौकायिताभ्यां गुरुभक्तिताभ्याम्।
वैराग्यसम्राज्यदपूजनाभ्यां
नमो नमः श्रीगुरुपादुकाभ्याम् ॥ १ ॥

Anantha samsara samudhra thara
naukayithabhyam guru bhakthithabhyam,
Vairagya samrajyadha poojanabhyam,
namo nama sri guru padukhabyam., 1

1. Anant Samsar Samudra Tar – That which helps cross over the ocean of Samsara, Naukayitabhyam – by being like a boat,
Guru Bhaktidabhyam – That which endows me with devotion to the Guru,
Vairagya Samrajyada Poojanabhyam – The worship of blesses us with dominion of renunciation.
Namo Namah Shri Guru Padukabhyam - My prostrations to those holy sandals of my Guru.

I again and again prostrate to those holy Padukas (sandals) of my reverential Guru, which serve as the boat to help cross this endless ocean of samsara, which endow us with devotion unto our Gurudev and with whose worship we are blessed with the dominion of renunciation.

कवित्ववरसिनिसागराभ्यां
दौर्भाग्यदावाम्बुधिमालिकाभ्याम्।
दूरीकृतनाम्रविपत्तिताभ्यां
नमो नमः श्रीगुरुपादुकाभ्याम् ॥ २ ॥

Kavithva varasini sagarabhyam,
dourbhagya davambudha malikabhyam,
Dhoorikrutha namra vipathithabhyam,,
namo nama sri guru padukhabyam., 2

2. Kavitva Varashi – For the ocean of Knowledge,
Nishakarasbhyam - which is like a full moon,
Daurbhgya - Misfortunes,
Dava-fire, Ambud - water, Malikabhyam- down pour,
Durikrita - remove, Namra - who prostrates,
Vipattatibhyam - the group of distresses,
Namo Namah Shri Guru Padukabhyam- My prostrations to the holy sandals of my guru.

I again and again prostrate to those holy Padukas of my reverential Guru, which are like a ‘full moon’ for the ocean of Knowledge, which serve as the downpour of water to put out the fire of misfortunes, which remove the various distresses of those who surrender to them.

(This verse reveals how spiritual surrender, through bhakti to the Guru, dissolves even deep-rooted karmic misfortune and invokes wisdom and creative expression. The Guru’s pādukās represent the presence, protection, and power of true knowledge.)

नतययोः श्रीपतितं समीयु
ःकदाचिदप्यासु दरिद्रवैर्यः।
मूकश्च वाचःपतितां हि ताभ्यां
नमो नमः श्रीगुरुपादुकाभ्याम् ॥ ३ ॥

Natha yayo sripatitam samiyu
kadachidapyasu daridra varya,
Mookascha vachaspathitham hi thabhyam,
namo nama sri guru padukhabyam.3

3. Nata - who prostrates, Yayo - to them (holy sandals),
Shripatitam - great possessors of wealth, Samiyuh - have turned out,
Kadachidapi - even, Ashu - immediately, Daridravaryaha - the worst poverty-stricken, Mukashcha - the dumb, Vachaspatiti - great masters of speech.
Namo Namah Shri Guru Padukabhyam - My prostrations to holy sandals of my guru.

Those who prostrate to the blessed padukas of their Guru shortly overcome the curse of their poverty and become possessors of great wealth. Such is the inexplicable power of these padukas that the mute ones become eloquent speakers, to such padukas my infinite prostrations.

(No obstacle is too great, no limitation too fixed, no karma too dark— when the heart bows in surrender to the Guru, who is none other than the Self in human form).

नलीकनीकाशपदाहृताभ्यां
नानाविमोहादिनिवारिकाभ्याम्।
नमज्जनाभीष्टततिप्रदाभ्यां
नमो नमः श्रीगुरुपादुकाभ्याम् ॥ ४ ॥

Naleeka neekasa pada hrithabhyam,
nana vimohadhi nivarikabyam,
Nama janabheeshtathathi pradhabhyam
namo nama sri guru padukhabyam., 4

nalīka-nīkāśa-padāhṛtābhyām – The pādukās, touching the Guru’s lotus-like feet, carry their sacred purity.
Just as a lotus grows unstained from the mud, the Guru’s feet remain pure, and their pādukās cleanse the seeker’s heart.

nānā-vimohādi-nivārikābhyām – They remove many kinds of delusions:
– moha (attachment),
– viparyaya (false knowledge),
– avidyā (ignorance),
– ahaṅkāra (ego)

namaj-jana-abhīṣṭa-tati-pradābhyām – To those who bow humbly, they fulfil their heartfelt spiritual wishes.

Salutations again and again to the holy sandals of the Guru, which have removed the dirt-like impurities from the lotus-like feet of the Guru, which removes all varieties of delusions like ignorance and attachment, and which grant the highest wishes of those who bow down before them.

(The Guru’s pādukās are not mere symbols—they are vessels of śakti (power). By worshipping them with humility and sincerity. The knot of ignorance loosens. The inner lotus of the heart opens. The seeker’s true desires—for liberation, peace, devotion—are effortlessly fulfilled.)

नृपालिमौलौभरणेन काञ्चि-
सरिद्विराजज्जषकन्यकाभ्याम्।
नृपत्वदाभ्यां नतलोकपङ्क्तेः
नमो नमः श्रीगुरुपादुकाभ्याम् ॥ ५ ॥

Nrupali mouleebraja rathna kanthi
sariddha raja jjashakanyakabhyam,
Nrupadvadhabhyam nathaloka pankhthe,
namo nama sri guru padukhabyam., 5

5. Nrupali - of the king, Mauli - the crown, Vraja Ratna - precious stone,
Kanti - shine like, Sarid - A big river, Viraja – infested, Jhash - A crocodile, Kanyakabhyam - A beautiful girl, Nrupatvadabhyam - lifted up to the great rank of sovereignty, Natlok pankte - to whom a queue of people bowed at, Namo Namah
Shri Guru Padukabhyam - My prostrations to the holy sandals of my guru.

My namaskars to those divine padukas of my Guru, which shine like a precious stone adorning the crown of a king. They stand out like a beautiful damsel in a river infested with crocodiles, and which raises the devotees to the state of sovereign emperors.

( Even kings surrender at the Guru's feet. The Guru’s pādukās are the crowning glory of the path. Those who humbly bow rise as sovereigns in spirit, ruling not lands, but their own minds and senses. This is the royal yoga of surrender, where the real power is humility, and the real treasure is grace.)

पापान्धकारार्कपरम्पराभ्यां
तापत्रयाहीन्द्रखगेश्वराभ्याम्।
जाड्यादिसंक्षोषणवाडवाभ्यां
नमो नमः श्रीगुरुपादुकाभ्याम् ॥ ६ ॥

Papandhakara arka paramparabhyam,
Thapathryaheendra Khageswarabhyam,
Jadyadhi samsoshana vadaveebhyam
namo nama sri guru padukhabyam., 6

6. Papandhakar – Darkness of sins, Parampara - a chain of, Ark - Sun,
Taap tray aheendra - three pains of Samsara a cobra,
Khageshwarabhyam - a king of birds -Eagle, Jadya – insentience,
ignorance, Abdhi - an ocean, Samshoshana - dries away,
Vadawabhyam - a terrific fire, Namo Namah Shri Guru Padukabhyam - My prostrations to the holy sandals of my guru.

I again and again prostrate to those holy Sandals of my Guru, which are comparable to the effulgent Sun, which effaces the endless darness of sins, which are like an eagle for the snake-like pains of Samsara, and which are like a conflagration of fire whose heat dries away the ocean of ignorance. namo namaḥ śrī guru pādukābhyām — over and over, we bow, for their light never dims.

(Bow to the pādukās, and feel: Sins dissolve in their light, Sorrows uncoil like snakes fleeing the eagle The heavy fog of spiritual laziness evaporates in the sacred fire).

शमादिषट्कप्रदवैभवाभ्यां
समाधिदानव्रतदीक्षिताभ्याम्।
रामाधवाङ्घ्रिस्थिरभक्तिदाभ्यां
नमो नमः श्रीगुरुपादुकाभ्याम् ॥ ७ ॥

Shamadhi shatka pradha vaibhavabhyam,
Samadhi dhana vratha deeksithabhyam,
Ramadhavadeegra sthirha bhakthidabhyam,
namo nama sri guru padukhabyam.7

7. Shamadi shatka - Sham etc. six attributes, Prad - endows, Vaibhavabhyam - a wealth of, Samadhi daan Vrat dikshitabhyam - initiated with the vow of charity & self settledness, Ramadhava - A husband of Rama, i.e. Vishnu, Anghri - feet, Sthir bhaktidabhyam - bless with permanent devotion at. Namo Namah Shri Guru Padukabhyam - My prostrations to the holy sandals of my guru.

My prostrations to those Padukas of my guru which endows us with the glorious six qualities beginning with Shama, which have as though taken a vow to bless the intiated ones with the ability to go into the state of Samadhi, and which blesses the devotees with permanent devotion for the feet of Lord Vishnu – the all-pervasive God.

( This verse is the yogic and jñānic heart of the stotram: It promises inner qualification (adhikāritva). It leads to samādhi, the silent bliss of the Self. It anchors the heart in bhakti, love without ego.)

स्वार्चापराणामखिलेष्टदाभ्यां
स्वाहा सहायाक्षधुरन्धराभ्याम्।
स्वान्ताच्छभावप्रदपूजनाभ्यां
नमो नमः श्रीगुरुपादुकाभ्याम् ॥ ८ ॥

Swarchaparana makhileshtathabhyam,
swaha sahayaksha durndarabhyam,
Swanthachad bhava pradha poojanabhyam,
namo nama sri guru padukhabyam., 8

8. Swarchaparanam - who are parayan for sewa, Akhileshtadabhyam - bestows all the wishies of them, Swaha- absorbed, Swantachchhabhav Prad Poojanabhyam - which grace ones’ own hidden real nature, Namo Namah Shri Guru Padukabhyam - My prostrations to holy sandals of my guru.

I again and again prostrate to those Padukas of my Poojya Gurudev, which help fulfil all the wishes of those devoted disciples who are ever-available & dedicated to Sewa, and which awaken the sincere aspirants to the divine state of self-realisation.

( This verse teaches: Worship the pādukās sincerely. Your desires will be purified, then fulfilled. Your actions become empowered, aligned with the sacred. Your mind becomes transparent like still water. And into that stillness, the Truth reflects as your own Self.)

कामादिसर्पव्रजगारुडाभ्यां
विवेकवैराग्यनिधिप्रदाभ्याम्।
बोधप्रदाभ्यां दृतमोक्षदाभ्यां
नमो नमः श्रीगुरुपादुकाभ्याम् ॥ ९ ॥

Kaamadhi sarpa vraja garudabhyam,
viveka vairagya nidhi pradhabhyam,
Bhodha pradhabhyam drutha mokshathabhyam,
namo nama sri guru padukhabyam.9

9. Kamadisarpvraj - to the serpent of desires, Garudabhyam - like an eagle, Vivek Vairagyanidhi Pradabhyam - bless with the valuable treasure of discrimination & renunciation, Bodh Pradabhyam - enlightened with true knowledge, Drut Mokshdabhyam - bless with instant liberation from the shackles of the world, Namo
Namah Shri Guru Padukabhyam - My prostrations to the holy sandals of my guru.

(My prostrations to those holy Padukas of my Guru, which are like an eagle for all the serpents of desires, which bless us with the valuable treasure of discrimination, renunciation, & knowledge, and which blesses us with instant liberation from the shackles of life.)

नताः यये यस्य समुपासकस्य
शृतेः शिरः स्थापित चित्तताभ्यां।
नित्यम च त्वच्चरणाम्बुजस्य
नमो नमः श्रीगुरुपादुकाभ्याम् ॥ १० ॥

natāḥ yaye yasya samupāsakasya
śruteḥ śiraḥ sthāpita cittatābhyām |
nityaṁ ca tvat-caraṇāmbujasya
namo namaḥ śrī guru pādukābhyām || 10 ||

Salutations again and again to the holy sandals of the Guru, whose worshippers become bowed by reverence and full of devotion, whose minds are firmly established at the sacred feet of the Guru, and who meditate unceasingly upon the lotus feet as the source of all light and grace.



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Significance of Hindu New Year!

Significance of UGADI - The Sixty Year Cycle.

Yugaadi-krit Yugaavarto Naikamaayo Mahashanah
Adrishyo Vyaktaroopashcha Sahasrajid Anandajit

Ugadi, a part and parcel of the concept of Hindu time element, marks the beginning of the most auspicious season Vasantha Ruthu (Spring Season), when generally we find trees start to blossom. Yugaadi denote one of the several names of Lord Sri Maha Vishnu. Sloka # 33 of Sri Vishnu Sahasra Nama Sthothram describes Lord Vishnu as Yugaadi-krit (one who creates Yugas), Yugaavarto (one who causes the repetition of Yugas)…. Hence, it is befitting to celebrate this day with the worship of the Para Brahma, the Supreme Lord, Sri ManNarayana, who is the cause and effect of this infinite Time element.

As per the Hindu Lunar Calendar, the first day (Prathama thithi) of Sukla Paksha (Bright fortnight) in Chaithra Masam is considered as the day on which the Creation started that marking the beginning of Sri Swetha Varaha Kalpa. That day is being referred to as Kalpaadi. It is also considered the day on which the Yuga had commenced, and hence, it is also referred to as Yugaadi or Ugadi. As per the astrological estimate,s it is said that Lord Sri Krishna’s Niryaana took place at the early hours on the first day of the bright fortnight (Prathipada) in the lunar month of Chaitra Masam corresponding to 18.02.3102 BC that marked the beginning of the Kaliyuga. Hence, Ugadi can also be assumed as the beginning of Kaliyuga.

In the concept of Ugadi the sixty-year cycle has the following names...

Prabhava, Vibhava, Shukla, Pramoda, Prajapathi, Angeerasa, Shrimukha, Bhaava, Yuva, Dhaata, Eeshwara, Bahudhaanya, Pramadhi, Vikrama, Vrusha, Chitrabhanu, Subhanu, Taarana, Paarthiva, Vyaya, Sarvajittu, Sarvadhaari, Virodhi, Vikruthi, Khara, Nandana, Vijaya, Jaya, Manmatha, Durmukha, Hevalambi, Vilambi, Vikaari, Saarvari, Plava, Shubakrut, Shobhakrut, Krodhi, Vishvavasu, Paraabhava, Plavanga, Keelaka, Saumya, Saadhaarana, Virodhikrit, Paridhavi, Pramaadee, Aananda, Raakshasa, Nala, Pingala, Kaalayukthi, Siddharthi, Raudra, Durmathi, Dundubhi, Rudhirodgaari, Raktaakshi, Krodhana, and Akshaya.

As per a popular legend, these sixty names are said to have been associated with the Divine Sage Narada. Considered as Brahma Manasa Puthra, Sage Narada is a great Scholar, Saint and Philosopher depicted as a Divine Messenger. In all the Divine stories, we find Narada playing a key role and his involvement in one way or the other. As per the legend in brief, once upon a time, Sage Narada, caught in the mystery of Sri Maha Vishnu Maya (illusion), added with a cursed by Lord Brahm, and had to become a damsel with a desire to experience the materialistic life. In the process, the Damsel marries a King and gives birth to 60 sons. Later, during the course of time, the King, along with his 60 sons, dies in a battle. Grief-stricken, the damsel (Narada) came out of illusion with Lord’s mercy and realized that it was the Maya of Lord Sri Maha Vishnu. In memory of Narada’s (Damsel’s) sons and to give eternity to their names, Lord Vishnu blessed them that thenceforth, the sixty-year cycle ofthe Hindu time element would be represented by their names.

Ugadi signifies the current period in which we are living as per the Hindu time element in a 60-year cycle, with each new year (Ugadi) denoted by a unique name starting from Prabhava and ending with Akshaya.

In North India and Gujarat, people follow the calendar as per the Vikrama Sakha, and accordingly, the commencement of the New Year differs. There, it starts from the first day of Chaitra Bahula Paksha known as Baisakhi. In Gujarat, it will be from the first day of Kartheeka Masam after Deepavali Amavasya. Even in South India, where Salivahana Sakha is followed, the commencement of the New Year is observed on two different dates. In the case of Andhra Pradesh, Karnataka, Maharashtra, and Goa, Ugadi is observed on the first day of Sukla Paksha in Chaitra Masam as per the Lunar Calendar known as Chaandramana. In Tamil Nadu and Kerala, Ugadi occurs as per the Solar Calendar known as Sauramana, on the day when the Sun enters into Mesha (Aries) Raasi which generally happens around the 13th or 14th of April every year. While it is known as Ugadi in Andhra Pradesh and Karnataka, it is called Gudi Padwa in Maharashtra and Goa. While in Tamil Nadu it is called as Puthandu festival, in Kerala it is known as the Vishu festival.

Ugadi marks the beginning of a nine-day festival called Vasantha Navaraatri, also known as Sri Rama Navaratri celebrated for a period of nine days ending with Sri Rama Navami. It is a Hindu tradition to begin any new activity on an auspicious note especially if it is coinciding with Ugadi. It is considered as one of the four very auspicious days in Electional Astrology and is known as Sade Theen Muhurtha. On this day, it is prescribed and highly meritorious to perform Thailabhyanganam, Sun worship, Nimba Kusuma Bhakshana, Panchanga Sravanam etc…

Science in the worship of the Gudi

'Gudi Padwa' is the day on which the universe was created. Since on this day, Shri Brahma created the universe and the Satyayug began, it marks the commencement of the New Year.

The Divine consciousness emanating during sunrise, absorbed at that time, lasts longer. Thu,s the Gudi should be worshipped within 5-10 minutes after sunrise!

On Gudi Padwa, the waves consisting of the fire principle (Tej tatva) and the creative Prajapati waves are activated on a large scale. The Divine consciousness emanating during sunrise, absorbed at that time, lasts longer. This consciousness is stored in the body cells and is used as required. Henc,e the Gudi should be worshipped within 5-10 minutes after sunrise.

Method of raising the Gudi

Position of the Gudi: Care should be taken to raise the Gudi next to the main entrance of the house. The spot selected should be on the right side of the entrance(when facing outwards from the entrance of the home). The right side symbolizes the active state of the soul.

1. The area selected for raising the Gudi should be cleaned and then a Swastik rangoli should be drawn on the ground. Turmeric and vermilion (Haldi-kumkum) should be offered at the centre of the Swastik.

2. While raising the Gudi, the 'Shiva-Shakti' principle in the Universe should be invoked. This enables all the constituents of the Gudi to accept divine principles.

3. The Gudi symbolizes the ‘Sushumna nadi’ of our body. Hence, the Gudi should be raised at the entrance. And it should be kept tilted at an angle. - A Scholar (through the medium of Ms. Anjali Gadgil)

Prayer

'O Lord Brahma, Lord Vishnu ! Please enable me to absorb the Principle of Creation and the Fire Principle present in the atmosphere. Let the Divine consciousness present in these principles be preserved constantly. Let the energy thus received, be used for my spiritual practice.'

Reason for raising the Gudi during war

The Gudi is a symbol of victory. Amongst the various qualities of God, 'Being Victorious' is one and it symbolizes that God has achieved victory at the outset and at various levels. To symbolize this at every level of war, a Gudi is hoisted.

Significance of Gudi Padwa

There are several ways of commencing a New Year. According to the Christian calendar, 1st January marks the beginning of the year. The financial year begins from 1st April, the Hindu New Year from the first day (Pratipada) of the month of Chaitra from the Hindu lunar calendar, the commercial year from the first day of the Hindu lunar month of ‘Kartik’, the solar (soura) year, the lunar (chandra) year, the luni-solar year and so on. In all these, the year comprises of twelve months. Who first proclaimed that a year should consist of twelve months and how did the world come to accept it ? The foremost exponent of this concept is undoubtedly the Vedas, the most ancient literary texts. The Vedas say, ‘A year consists of twelve months’. It is because they say so that the world has accepted it. Out of all these days of beginning a year the most ideal one is the first day of the month of Chaitra according to the Hindu lunar calendar.

One should note that there is no explanation as to why the 1st of January is the beginning of the New Year. Someone conceived that it should be so and thus it began. Contrary to this, there are natural, historical and spiritual reasons to mark the commencement of the year on the first day of the month of Chaitra.

1.Natural : Towards the first day of the month of Chaitra (Padva), the sun assumes a position above the Vasant intersection (the point of intersection of the equator and the meridians) and the spring season commences. In Shrimadbhagvadgita (10.35), The Lord says, ‘Among the seasons, the exhilarating Vasant season (spring) is my manifestation’. In this season, the weather is pleasant and exhilarating. In the Shishir season (autumn) the trees shed their leaves. Towards Padva, trees bear new foliage and appear fresh.

2. Historical : Rama slayed Vali on this day. The Shakas too defeated the Huns on this day. This day also commemorates the commencement of the Shalivahan calendar after Shalivahan vanquished his enemies.

3. Spiritual

3 A. Creation of the universe: Since on this day Shri Brahma created the universe and the Satyayug began, it marks the commencement of the New Year.

3 B. One among the three and a half auspicious days (‘Muhurts’): Gudhipadva, Akshay trutiya and Dasra(Vijayadashmi) each make up one, and the first day of the Hindu lunar month of Kartik comprises half of the total three and a half auspicious days. The special feature of these three and a half auspicious days is that, unlike other days when one has to choose an auspicious moment to perform a ritual, in contrast, on these auspicious day,s one does not need to, as every moment of these days is auspicious.

3 C. The higher incidence of prajapati sanyukta (conjoint) frequencies on the earth: The tantra text Ganeshyamal states that in all 108 frequencies, one each from the four parts (charans) of the twenty-seven lunar asterisms from the region of lunar asterisms (nakshtralok / karmadevlok) 27×4=108 reach the earth. They disintegrate further into four types of frequencies - yama, surya, prajapati and sanyukta (conjoint).

On this day, the Tej and Prajapati frequencies are effective in large measures. During sunrise on this day, the Chaitanya (Divine Consciousness) emitted from these frequencies can be retained for a longer period. It is accumulated in the cells of the embodied soul and is used by the embodied soul as and when required. Therefore, within 5-10 minutes of sunris,e one should perform ritualistic worship of the Gudi.

HAPPY UGADI TO YOU ALL ...............

What do the two strings of black beads in the mangalsutra represent?

 

What do the two strings of black beads in the mangalsutra represent?

1. Mangalsutra

As per Hindu Dharma, mangalsutra is an ornament of a woman denoting her married status. Each person makes a mangalsutra for the bride as per his capacity. If it is not possible to make a mangalsutra with a cord of gold or silver, they make it by stringing black beads in a thread.

1.1 Importance of Mangalsutra

Due to the mangalsutra the woman remains conscious of Dharma, duty and rules. Wearing mangalsutra is an important conduct for a married woman. This is called code of Righteousness for women. Due to this the woman does not indulge in wanton behaviour and her conduct remains ideal.

Due to the mangalsutra the woman and others are conscious of her married status. Mangalsutra is a marital bondage. Its main objective is that the woman should remember this sacred bondage and there should not be any immoral behaviour on her part. That others should also be conscious that the woman wearing a mangalsutra is a married woman and she should be respected properly is also an objective of the mangalsutra.

Due to the mangalsutra, the consciousness of the husband in the form of Shiva remains constantly awakened in the woman.

Mangalsutra is symbolic of Shiva and Shakti. In this, gold is in the form of Shakti and the structure of stringed black beads is in the form of Shiva.

Mangalsutra is an ornament that attracts the Divine Principle in the highest proportion. In the mangalsutra both the cups are empty from one side and are raised from the other. The mangalsutra is worn facing the empty side of her body. The Divine Principle is attracted in the voids of the cups in higher proportion than any other ornaments.

Through the mangalsutra the woman gains Energy of Desire, Action and Knowledge. The mangalsutra is a link that provides Shakti in the form of the Absolute Fire Element (Tej) to the woman to actually perform a task.

In the left part of the mangalsutra, there is the flow of Energy of Desire, in the central part of Energy of Action and in the right part of Energy of Knowledge. From the mangalsutra, the Desire, Action and Knowledge Energies are also emitted.

With the help of the Desire, Action and Knowledge energies, it becomes easy for a woman to proceed towards the Nirgun Principle.

Due to the mangalsutra and kantha-mani the Vishuddha-chakra remains constantly awakened. One of the types of mangalsutra is Kanthamani mangalsutra. The gold bead stringed in its centre is called Kanthamani. It is near the Vishuddha chakra. It is also called Muhurtamani.

The waves of the Absolute Fire Principle (Tej-tattva) of the Universe are attracted to the kantha-mani worn by the woman around the neck.

Due to these waves, the Vishuddha-chakra constantly remains awakened. Nowadays, it is customary to remove the Muhurtamani worn around the bride’s neck 16 days after the marriage. Kanthamani is considered a form of Shiva and hence it is symbolic of the sense of detachment of the woman. When the energy of Anahat-chakra flows towards Vishuddha-chakra, it merges in the awakened Vishuddha-chakra by touching the Kanthamani.

The length of the mangalsutra should be such that it reaches the Anahat-chakra or the centre of the chest. As the length of the mangalsutra is up to the Anahat-chakra, due to the sattvic in the mangalsutra the increased raja-guna in the woman is reduced. As a result, her attitude of detachment is generated in her. With this it becomes possible for the woman to dwell in the present constantly.


1.2 Why is the empty part of the central cups of the mangalsutra placed towards the Anahat-chakra?

In the centre of the mangalsutra, there are two cups. The cups should be round and there should not be any design on the front part.

Round shape is associated with zero, that is, with the Brahman consisting of void. The ability to absorb and emit the waves of specific level as per the need of the person is more in the round shape compared to the other shapes.

The round shape is symbolic of the Energy of Knowledge.

Round shape is associated with the sattva-guna in the form of Shiva-Shakti.

The central point of the round shape provides waves in the form of striking Shakti (Energy) whereas the raised part is associated with Brahman in the form of Shiva.

On both sides of each cup, there are two round beads of gold. This structure is associated with the Energy of Knowledge.

The subtle effect of the structure is:

The waves of emotions are activated in the Anahat-chakra of the woman.

The waves of Energy of Knowledge are attracted towards the circular figure of the voids of the cups of the mangalsutra.

The waves of Knowledge assimilate the waves of the woman’s emotions.

Through this process the woman’s actions (karmas) become non-action (akarmas), that is, the law of action-and-fruit is not applicable to the karmas done by the woman because of this the awareness of doership of the woman reduces.

The four-petal flowers above the cups of the mangalsutra:

Above every cup of the mangalsutra, there is a figure of four-petal flower. This is associated with the Action energy.

The vibrations of the woman’s Energy of Action solidify in the round beads and are at the forefront in functioning as per the need.

It helps generate a protective sheath near the Anahat-chakra of the woman.

1.3 Why should there be no design on the raised front part of the cups?

If there is no design on the front part of the cups, there is no restriction on the ability of the structure to absorb and emit the Absolute Fire Element (Tej-tattva) in gold. Similarly the gold cups and the bead of the mangalsutra being design-free, its ability to absorb and emit the Chaitanya in the Universe increases. Hence, the woman is protected from the attacks of the negative energies.

1.4 Why are two strings of black beads present in the mangalsutra?

The two strands of black beads of mangalsutra symbolise Shiva and Shakti. From the task performed by the union of Shiva and Shakti, one gains fruit in the form of Chaitanya. This gain of fruit is depicted in the form of the central gold cups that join the strands. The two strands of the mangalsutra symbolise duality. Duality means continuity of task. The two strands of the beads are used from this perspective also.

The rectangular-shaped void created in one part of the two strands of black beads attracts the waves of Energy of Desire. The nine black beads stringed in each part of the strand symbolise the nine forms of the Primal Energy (Adishakti). The black beads stringed in the gold cord collect the negative vibrations of the attack of negative energies on the body of the woman from time to time and destroy them.

There are seven parts of nine black beads each in both strands of the mangalsutra. In order to demonstrate these parts, four gold round-shaped beads are arranged in a square shape as a central link. With this, the Shakti Principle in the woman remains in a constantly activated state and it is protected from the attacks by negative energies.

1.5 Importance of structure of mangalsutra

In the mangalsutra there are two gold cups in the centre, one gold bead at each side and then black beads are strung. In each of the two strands of the mangalsutra nine beads followed by two gold beads are strung. Due to the black beads strung in the mangalsutra, the woman is harmed to some extent.

Waves of black energy associated with the Absolute Earth and Water element are attracted to the black beads of the mangalsutra.

A cover of these waves is generated around the body of the woman.

Through the black beads waves of black energy are emitted into the atmosphere. Due to the covering of black energy waves, there is distress like pain, giddiness, restlessness etc. Considering the harm, one may wonder why the black beads should be used. Though there is 30 per cent harm due to the black beads strung in the mangalsutra, there is 70 per cent benefit also. The reason for this is that mangalsutra is beaded with a thin wire of gold. The gold wire destroys the distressing vibrations present in the Universe through its Energy of the Absolute Fire element (Tej-Shakti).

The reason for the destruction of distressing vibrations by the Tej-Shakti of gold:

The use of black beads and gold in mangalsutra is akin to the amulet, that is, a talisman. For alleviation of distress by negative energies, an amulet or a talisman is worn around the neck. The black thread of the amulet attracts the black energy and the Holy ash in the amulet destroys it. In a mangalsutra black beads are used in place of black thread and gold in the place of Holy ash. When a woman with more than 50 percent spiritual level wears a mangalsutra the ability of the gold in it to emit the Absolute Fire Element (Tej-tattva) remains awakened.

The structure of the cups and the beads strung on both sides of the mangalsutra are associated with the woman’s Energy of procreation. One cup and the beads at its sides make a figure of a triangle. This figure keeps the woman’s Energy of procreation continuously awakened. The energy of procreation is the Energy spreading enthusiasm continuously in the entire Universe through the medium of Creation. Thereby, she constantly remains in a loving mode.

The round shape of the mangalsutra awakens the woman’s Central channel (Sushumna-nadi). The elliptical shape of the mangalsutra is associated with the unmanifest Energy of Action of Srivishnu. This shape awakens the Central channel (Sushumna-nadi) of the woman. Hence, it helps the Prakriti in the form of a woman to merge with Shiv in the form of a man. As per the design of the mangalsutra, its effect is expressed either at the Sagun or Nirgun level.

In the mangalsutra of Sagun design, in each thread after every nine black beads, two gold beads are strung. For the woman wearing a mangalsutra of Sagun design to acquire its complete benefit, her minimum spiritual level has to be 30 per cent.
In the mangalsutra of Nirgun design, only black beads are strung and gold beads are not present. For the woman wearing a mangalsutra of Nirgun design to acquire its complete benefit, her minimum spiritual level has to be 50 per cent.

Importance of use of mangalsutra of Sagun and Nirgun level by a woman affected by negative energy:

Sagun level Nirgun level

1. Distress by ghosts, ancestors etc 50% - 20%

2. Distress by sorcerers (mantriks) 30% - 30%

If there is distress due to sorcerers (mantriks), that is, the powerful demonic energies of Hell, the woman can wear mangalsutra either of Sagun or Nirgun design. Women of more than 60 per cent spiritual level should wear mangalsutra of Nirgun level for protection from the mantriks of the sixth or seventh Hell.

1.6 Benefits of gold beads strung in the mangalsutra

Waves of the Absolute Fire Element (Tej-tattva) in the Universe are attracted to the gold beads of the mangalsutra.

Due to the black beads, waves of black energy are attracted which are disintegrated by the Tej-tattva waves emitted by the gold.

A protective sheath is generated around the woman’s body.

The Sun channel (Surya-nadi) of the woman remains in an activated state because of which the Energy Principle (Shakti-tattva) inherent in it is awakened.

Due to the disintegration of the black energy attracted to the black beads, the woman is less affected by the evil eye. With this the importance of gold in destroying the negative vibrations with Tej-Shakti is evident.

1.7 Why do we say that mangalsutra has lost its sanctity if it breaks?

Many a time, a mangalsutra can break without any apparent reason. Breaking of a mangalsutra is a bad omen. On breaking the beads get charged with black energy, that is, due to the black energy their weight increases. Sattvikta of the beads is lost. From this sense, the action or act of breaking a mangalsutra amounts to it losing its sanctity.

Effect of breaking a mangalsutra without any reason: Breaking of a mangalsutra is a symptom of severe distress arising out of black magic performed on a woman. As a result, there is a possibility that the woman will have fatal thoughts of self-harm, suicide, death in an accident, killing someone etc. In this process, the mantriks kill the husband with black magic and transmit black energy to the wife too. The mantriks make a replica doll of the woman and transmit black energy on it through some ritual. Then distressing vibrations are also transmitted into the objects associated with the woman, which are attracted by the black beads of the mangalsutra. As a result, the mangalsutra breaks. Only God or Guru's grace can protect from all such distress.

Spiritual experience: Breaking of the new small mangalsutra within fifteen days and the bigger mangalsutra too eight days later: On the night of 12th November 2008, her small mangalsutra suddenly broke and the beads scattered. This mangalsutra with a small muhurta mani was earlier strung in a thread and just fifteen days earlier, she had got it strung in gold. She wondered if this had happened due to the distress caused by negative energies! Thereafter, on 19th November 2008, the bigger mangalsutra around her neck also broke. This example validates the precept that ‘The mangalsutra can break due to distress caused by negative energies’. - A seeker.

1.8 Why Scriptures do not allow widows to wear a mangalsutra?

There are two chief reasons for this.

Waves / Vibrations associated with the husband’s desire are present in the mangalsutra, due to which the subtle body of the deceased husband can get trapped: Waves associated with the husband’s desire are present in the mangalsutra. After the death of the husband, some women continue to wear mangalsutra as fashion. Thus, with the help of the vibrations associated with the husband’s desires, his subtle body can get trapped.

The onward journey of the subtle body of the husband is obstructed: Looking at the mangalsutra reminds the woman of her husband and his subtle body has to return to the Earth region. Hence, the onward journey of the subtle body of the husband is obstructed.

'So what if my husband is no more?', with this thought intellectual women nowadays continue to wear the mangalsutra even after they are widowed. This act harms the woman as well as her deceased husband at the spiritual level. Hence, one should determinedly abide by religious Conduct. Mangalsutra is a marital bond. Its objective is to remind the woman of this bond and restrain her from behaving as per her own wishes.

1.9 Why do men not have to wear a mangalsutra?

Every Conduct for men and women has been propounded with a specific objective. If wearing a mangalsutra is Dharma for women, wearing a Janeu (sacred thread) is Dharma for men. On this, some people may question why is there no custom for men to wear a mangalsutra?

Since in Karmakanda, man is recognized as a father-figure, the possibility of adultery by him is less. The nature of men is basically strong, determined and conducive to leadership. Hence, in the performance of Karmakanda, the man is recognised as a father-figure. Due to the authority of a father, the possibility aof dultery is less. In society, men are more adulterous than women. If this is so, why is it said that the possibility of adultery by man is less ?

Compared to a woman, a man's attitude is less emotional, more introverted and rational. So there is less possibility of his being adulterous/wilful. Yet various Conducts have been prescribed for him in Hindu Dharma. In Kaliyug, men and women are equally adulterous. In this situation, what should men do to acquire the same benefits as that of wearing a mangalsutra? The answer is that when the man carries out his father-figure duties and inculcates an attitude of listening to others, it will foster unity in the family. Holy thread (Janeuu) worn by him will remind him of his father-figure duties.

Why is a gold chain not used in place of a mangalsutra?

The black beads in the mangalsutra contain waves of the Absolute Earth (Pruthvi-tattva) and Absolute Water (Apa-tattva) elements and the gold beads contain waves of the Absolute Fire element (Tej-tattva). With the union of these waves, Raja-Tama-dominant waves associated with inferior negative energies are eliminated from their origin. Hence, an average woman who wears a mangalsutra has the ability to tolerate the war-like effects of the destruction of Raja-Tama-dominant waves.

However, the Tej element dominant waves emitted by the gold affect the superior negative energies. An average woman does not possess the ability to tolerate their attacks. Hence, there is a possibility of distress to the woman. Therefore, instead of a chain, it is beneficial for a sensitive woman to wear a mangalsutra. Unmarried women and men also wear a gold chain. They too can experience distress, such as an increase in body heat.