Wednesday, September 30, 2009

Divine powers and blessings


— Dr Maina Sarma From the first cry to the last groan, man’s life is a perennial strive for the blessings of the Divine. The experience of divine blessings makes one realise that the inner striving for the eternal does not go astray and may win divine recognition. This realisation activates the latent divinity within the self. Tales of God as the Blesser of sincere devotees abound in the world’s scriptures. Blessings are normally expressed in the form of good wishes. Such good feelings packed with the power of purity have the quality of effectiveness. A person blessed with divine grace is a person who feels and stands under the canopy of divine protection. The divine blessings thus do not directly operate externally in bringing about certain material gain but internally in the personal relationship that flowers between the soul and the supreme father.

Human life is a life of dignity. A person who really understands his or her inherent worth and respects that of others, comes to know that worth is not something assigned by external sources, but rather comes from a source that is universal and eternal. Supreme Father, ie, the supreme soul is the ultimate source of eternal beneficient powers and pure thoughts of good wishes. But the question is what is that who receives these divine powers and blessings? It may be observed that when it rains, the thursty earth absorbs the water and the fertile earth nourish the whole world; the sun shines out the rays of light which the living bodies as well as the plants receive. But the Godly powers and blessings are very subtle. The self, which is the subtle, conscient point of energy driving the gross physical body is the direct recipient of such divine powers and blessings. Human dignity is thus the external expression of an internal state of self-worth. But due to a gradual turning away from the inner self over a period of time, the strong pull of the physical senses began to influence and spurred our inner being, the true recipient of the divine blessings. Hence the flow of divine powers and blessings gets disrupted, consequently, we find ourselves today often uncertain of distinguishing the right from the wrong; actions become progressively degraded. Unable to find contentment from within, the soul has turned all its attention to the pleasures derived from material sources and found himself in a void of inadequate, transitory experiences. In such a vulnerable situation, the soul grasps at any source of comfort. The level of motivation inevitably degrades into sense – gratification, which traps the soul into seeking greater pleasure to offset greater dissatisfaction.

The Supreme uses the might of His spiritual qualities for the benefit of the world when it reaches its darkest hours. The scriptures give us the symptoms of extreme Kaliyuga (Iron age), when evil will be at its peak. These symptoms very much match the scenario in the world today. At this juncture, everybody has become spiritually depleted. This has created the fear and the subsequent need for divine blessings and protection. It is the time to connect us internally with the almighty supreme Father. Although the strength of science gives comfort to life, sorrow and sadness have not disappeared. Infact, human powers have divided and wrenched the world. Divine power is the only way to heal the world. Divine powers like love, peace, happiness, bliss are totally benign, benevolent, beneficient, unlimited, unconditioned and universal to create and sustain universal harmony. Hence, the Brahma Kumaris are organising a worldwide programme on the theme of ‘Global Festival for Receiving God’s Powers and Blessings’ from October 1 to 4, 2009 at Guwahati, as part of the global programme to convey the message that one can receive Godly powers and blessings by loving remembrance and warn His unlimited blessings by adopting a righteous way of life. Blessings are such that one need not to labour hard to receive them. They are just gift to us on the part of our supreme Father. All that we need to do is just to turn our mind and intellect towards our beloved father and thus atune ourselves to receive our God fatherly birthright and become worthy recipient of the Divine Blessings. It would indeed be a very poor conception of God if He were held responsible only for the bondage and sorrow of His children and the efforts for emancipation from them were not regarded as inspired by Him.

There is a proverb that once upon a time, golden sparrows lived in this land of ours and the lions and the deers drank waters in the same pond. But in course of time human powers no longer served universal good. The time is therefore ripe when we need to take power from God, who is the truth and the ocean of purity, in order to make our good intentions real.
(Published on the occasion of Global Festival for receiving Divine Powers and Blessings). ASSAM TRIBUNE

Tuesday, September 29, 2009

Spiritual contribution of Sankardeva — Dr Manamohan Das


During the medieval period, there prevailed a chaotic condition in society as a result of worshipping many gods and goddesses, practising varieties of rites and rituals and religious superstitions. As the people were divided into many cults and creeds because of the admixture of the ideas of Vedas, Upanishads, Puranas and different kinds of beliefs of the Hindu, Buddhist and Jain without any clear spiritual direction and guidance, the society started to drift away from the true social objectives of religion, spiritualism and humanism.

Naturally doubt arose in the minds of the thinkers over what ought to do or not to do. In such a perplexing situation, Mahapurush Sri Sankardeva was born in Assam like many other Mahapurushas in other parts of India to show the real spiritual path of Hinsuism endhrined in the Vedas and Upanishads to the people who might get rid of the religious and spiritual chaos.

The society was freed from the influence of the concept of many gods and goddesses mentioned in the Puranas, the practice of tantra and performance of varieties of expensive but ineffective rites and rituals to satiate the sensuous desire of the people by presenting before us the supreme ideal of Param Brahma, the cause of all incarnations of God, creation of the Universe and all other gods and goddesses.

The Indian concept of truth is based on this eternal truth. Many scholars say that the first realisation of this truth was initiated in the concept of Virat Purusha (great soul) of Rigveda. From the time of Vedas to that of Bhagavadgeeta, this spiritual concept of unique God continued to prevail in the course of Indian thoughts. But this “One God” concept of eternal truth was shattered into many confusing misconceptions during the period of Purana and Tantra when the society was divided into diverse castes, creeds, communities, cultures and ideologies which covered into darkness of ignorance the “One God” concept like the full moon is covered by clouds.

It was Sankardeva who re-established the “One God” concept of Veda by recognising Sri Krishna of Bhagabad Gita as the Supreme God. Sankardeva provided rigorous admonitions in all his scriptures to wordly people so that their minds may not be diverted away from the ideal of “One God” concept. Thus the true spirit of the admonition, “do not worship other gods and goddesses” can be understood only in the light of Sankardeva’s basic ideal of “One God”.

The search for the principal God among all gods and goddesses and realisation of absolute truth among all truths can arouse our social consciousness. This is the main contribution of Mahapurush Sankardeva to the field of spiritualism. As cited in Gita, the number of devotees who pray God for fulfilment of their earthly desire is the largest among the four kinds of devotees. But the minds of the people cannot proceed towards realisation of the principal God if their pursuit of life is to hanker after the relish of earthly desire only. There is no end of desire – satisfaction of one desire leads to another desire and so on. There is mention of innumerable gods and goddesses in Puranas and Tantras, who can satisfy the particular kinds of desire of the devotees. So it is natural that the minds of the worldly people are easily inclined towards those gods and goddesses. It is for this reason that Sri Sankardeva introduced the concept of desireless devotion as the true path to the realisation of the absolute truth and divine bliss. Worship of God without any desire indirectly fulfils everything the devotees need. The concept of desireless devotion is another spiritual contribution of Sankardeva.

Discussion from ritualism is another great contribution of this Mahapurusha. The misconception that it is not possible to progress in the path of spiritualism without performing particular expensive rites can really lead to no religious achievement. The realisation of God is possible only with pure mind and pure heart, not by performing external rites and rituals. The power to realise God increases as much as the mind and heart are purified by honest thoughts and deeds. It is not necessary to spemd money and take trouble in performing external rites amd rituals. So the Mahapurusha asks “to pronounce the name of God, to reflect the image of God within the heart; I assure thou would certainly reach your ultimate goal.” To establish firmly the pure heart as the main field of spiritual realisation instead of external rites and rituals is another spiritual contribution of Sankardeva.

On the whole, Sankardeva extricated the ideal of Virat Purusha (great soul) who is the only Supreme God of the Universe and who showed the path of how one can proceed towards the achievements of spiritualism by worshipping and meditating the Supreme God with selfless devotion. By removing the mist of horrible rites and rituals and social stratification in the society Sankardeva adked the people to proceed in the path of spiritualism with one’s own birth rite without fear or favour of anybody else. This is the greatest contribution of Sankardeva towards the field of spiritualism. Thus the principal objective of Sankardeva was to inlcude theosophy to the ignorant people. Realising that the worldly people find it difficult to follow the path of wisdom as preached ny Sankaracharyya to reach the ultimate goal of absolute truth, Sankardeva advocated that Dasya Bhakti (submissive devotion) for Supreme God is the easiest and appropriate path for the worldly people so long as they are attached to the body and mind. This submissive devotion is the fundamental teaching of Mahapurush’s religion.
(The writer is former Head of Geography, Gauhati University). ASSAM TRIBUNE

Sunday, September 13, 2009

Technology meets tradition this Durga Puja

GUWAHATI, Sept 12: As the countdown begins for the festive season, puja organizers in Guwahati have come up with several novel and innovative ideas to attract pandal-hoppers. Besides theme-based pandals, this year there will be trendy decorations, attention-grabbing designs and mesmerizing lightings.

Perhaps the most innovative theme promises to be that of one of the oldest puja committees of the city – Maidam Beltola Lakshmi Mandir Sarvajanika Durga Ujjapan Samiti. This will be the committee’s 41st year of puja celebration. The theme this year will be crime. “We will show a moving image of Durga riding a dola (palanquin). The bearers will be demons in human forms. It will seem that the goddess is being kidnapped by the demons. When Durga realizes that the dola bearers are demons, she flies into a rage and cuts their heads. The idea is to show that crimes like kidnapping are on the rise but eventually good wins over evil,” said the main artist of this puja committee, Bhagya Ram Terang.

“We have a budget of Rs 7.5 lakh this year and we plan to give pandal-hoppers an exciting experience,” added Terang.

Nayantara Club Puja Samiti, Athgaon will have traditional puja pandal this year made of pati, kopah, japi and gamocha. Generally considered as the most technically dazzling of all the celebrations in the city, this year the illuminations will depict various animals. THE SENTINEL

Sunday, September 6, 2009

Durga Puja Celebrations in India and Abroad

Durga Puja is a special ocassion for the Bengalis. Devotees all over the world celebrate Durga Pujo. It is a special occasion for the bengalies as they get together during durga puja with family members and relatives. Durga Puja Festival is a big brand in India and abroad. During the festival many companies and shopping outlets offers discounts etc. During Durgo Puja benglies usually buy new cloths, ornaments, utensils etc. Many companies sponsor Puja Pandals, idols etc. With increased media coverage people from other communities also started taking part in Durga Puja activities.

Durga Puja is celebrated all over India. Thousands of people visit Kolkata during Durga Puja to celebrate and enjoy the puja atmosphere. Durga Puja is also celebrated with much fun fare in Guwahati, Silchar, Agartala, Siliguri, Patna, Ranchi, Dhanbad, Durgapur, Asansol, Delhi (Chitranjan Park), Mumbai, Bangalore (Bangaluru), Hyderabad, Chennai, Pune, Noida, Gurgaon, Varanasi, Allahabad, Kanpur, Jaipur etc.

Most famous Durga Puja in North India is held in C.R.Park in New Delhi. C R Park Durga Puja is famous as people from all communities visit puja pandals and celebrate it. Thousands visit south delhi`s prestigeous durga puja pandals. Top brands sponsor puja pandals etc. For your information C R Park is near Nehru Place and adjascent to Kalkaji.

Some other Durga Puajs in Delhi are:

Chattarpur temple
Kalkaji Temple
Vasundhara Enclave Durga Puja Samiti
AAI(IAD) Residential Complex
Purvasha Durga Puja Samity
Durga Bari, Ashok Vihar
C.R. Park Durga Puja Samity, B-Block
Sarbojanin Durga Puja Committee, Hauz Khas
C.R. Park Durga Puja Samity, Co-operative Ground
Chittaranjan Park Kali Mandir Society
Mela Ground Durga Puja Samiti
Sabuj Sangha
Saptarshi

In Bangalore (Bangaluru) festival season starts with durga puja. There are many puja pandals all over the IT city. Some well known Durga Puja pandals are The Jayamahal Sarbajanin Durga Puja, Bangalore, Indiranagar- Cambridge Layout, Ulsoor Lake, Murugeshpalya, Koramangala, Poorva Bangalore Association, JP Nagar, South Bangaloire Cultural Association, Bellary Road-Mekhri Circle, CV Raman Nagar\DRDO, Mahalakshmi Layout, Malleshwaram - Canara Union, Marathahalli, Whitefield - Village.

In Mumbai Ramakrishna Mission Durga Puja is famous and among the best Idols they make every year. Others are Kandivali East Bengali Association, Shivaji Park in central Mumbai, Lokhandwala Garden.

Some of the best Durga Puja celebrated in India are:

Baghbazar Sarbojanin Durgotsav Committee
SALT LAKE BE (EAST) PUJA COMMITTEE
Sramapally Adhibashibrinda
College Square Sarbojanin Durgotsab Committee
Chaltabagan Durga Puja Committee
C.R. Park Durga Puja Samity, B-Block
Chittaranjan Park Kali Mandir Society
Sarbojanin Durgotsab Committee
Sarbojanin Durgotsab Samity
Sarir Sangathan Samity
C.R. Park Durga Puja Samity, Co-operative Ground
Kandivali East Bengali Association
Ramakrishna Mission. Mumbai

Durga Puja is celebrated with much funfare among overseas Indians. Bengalis and other communities living abroad celebrate durga puja every year. There is a saying that where there are bengalis Durga Puja festival is a must. Every year hundreds of idols are being exported to countries like Australia, New Zealand, United Kingdom, USA, Russia, Singapore, Japan, Switzerland, Germany, Canada, Italy, Spain, Sweden, France, Greece, South Africa, and also to other european countries.

Some of the best Durga Puja festivals celebrated abroad are:

Parisian Durga Puja
Swiss Bengali community in Zurich (Swiss Puja)
London Durga Puja
New York Ramakrishna-Vivekananda Center Durga Puja
Philadelphia Durga Puja
PujaInWales.com
Puja at Sanaton Association (London, UK)
Puja at Cardiff, UK
Puja at Bremen, Germany
GSCA Puja, New Jersey, USA
Durga Puja, Stuttgart
Cologne's Puja
BAGC's Puja, Chicago
BAGA's Puja, Atlanta
Bengali Cultural Association, UK
Moscow Durga Puja
Houston Durga Puja
Melbourne Durga Puja


Top Durga Puja in Mumbai: (Maharashtra)

Mumbai Sarbojonin Durgoutsav Committee
Kandivali East Bengali Association
Ramakrishna Mission. Mumbai

Top Durga Puja in Delhi Noida, Gurgaon, NCR:

C.R. Park Durga Puja Samity, B-Block
Chittaranjan Park Kali Mandir Society
Sarbojanin Durgotsab Committee
C.R. Park Durga Puja Samity, Co-operative Ground
Kalkaji Mandir
Chattarpur Mandir
Durgapuja and Bengali Cultural Society, Gurgaon, Haryana
Navodaya Puja Samiti, Noida, U.P.

Top Durga Puja in Chennai:
South Madras Cultural Association, Chennai, Tamil Nadu
The Bengali association in T Nagar
Ramakrishna Mutt, Besant Nagar
Gnayiru temple,chennai
The Chennai Bengal Association
Maharajapuram Santhanam Salai, T.Nagar
Ramakrishna Mission Ashrama
Durga Puja in Madambakkam Camp, Tambaram, Chennai
Durga Pooja are also held in areas like Avadi, Kolathur, Airport Authority colony, Anna Nagar, Madras Kalibari and Apollo Specialty Hospitals.

Top Durga Puja in Bnagalore (Bangaluru):

The Jayamahal Sarbajanin Durga Puja, Bangalore (Bangaluru, Karnataka)
Poorva Bangalore Association
South Bangaloire Cultural Association
Sarathi Socio Cultural Trust

Top Durga Puja in Hyderabad: (Andhra Pradesh)

Bangiya Sanskritik Sangha, Secunderabad
Hyderabad Bangalee Association, Hyderabad
Hyderabad Kalibari
Hyderabad Bengali Puja Samiti
Ramakrishna Math, Hyderabad

Top Durga Puja in Pune:

Kali Bari (Behind Pune University)
AFMC (Opposite Race Course)
Modern College Grounds (Shivajinagar)
Banga Bharati, Pimpri
Bangiya Sanskriti Samsad, Congress Bhavan
Bengalee Association, Modern College Ground
Punya Nagri Banga Samaj, Gagangiri Mangal Karyalay, Dhanowrie Road
Pune Camp Durga Puja Committee, Near Wanowrie Post Office
Pune Banga Sanmelani’s Purbo Poona Durgotsav, Hadapsar
NDA Sarbajanin Durga Puja, NDA Mandir
Koregaon park in Pune
Kari Bari Samiti, Khadki

Top Durga Puja in Varanasi:

The Durga Temple, Varanasi, Uttar Pradesh

Top Durga Puja in Kolkata (Calcutta):

Hatibagan Sarbojonin
Kasi Bose Lane
Vivekananda Sporting Club
Ahiritola Sarbojonin
Jodhpur Park
Adi Ballygunge
Hindustan Park
2-er Palli
Ekdalia Evergreen
Ahiritola Sarbojonin
Bosepukur Shitalamandir
Ghosh bari, Pathuriaghata
Nalin Sarkar Street Sarbojonin
Dhakuria Babu Bagan
Dhakuria Bandhab Sammilani
Lake Town Sreebhumi
Park Circus Maidan
Bagbazar Sarbojonin
Pathuriaghata 5er Pally
Singhi Park. Dover Lane
Santosh Mitra Square
Bosepukur, Talbagan
Simla Bayam Samiti
Badamtala Ashar Sangha
Barisha Club
Mudiali Tollygunge
Manicktola Chaltabagan
Phalguni Sangha
Beadon Street Sarbojonin
Ramdulal Sarkar Street
Hedua Park. Azad Hind Bag
Ultadanga Telengabagan
Dorjipara Maitreyee Sangha
Sovabazar, Beniatola
Satadal. North Kolkata
Ultadanga Jubobrinda
Tyangra Gholpara
Laketown Odhibasi Brinda
Kumartuli Sarbojonin
Barisha Sabarno Chowdhury
Sovabazar Rajbari
Laketown Netaji Sporting
Bhawanipore. Mallick Bari
Dumdum Tarun Sangha
Behala Debdaru Photok
Behala Roybahadur Bari
Behala Natun Dal
Dumdum Park
Behala Udayan Sangha
Manicktola. Chaltabagan
Behala Youngs Club
Darpanarayan Street

Durga Puja Time Table

26th September - Saptami
27th September - Mahashtami
28th September - Navami
29th September - Vijaya Dasami

Note: If you have Durga Puja Pictures, Pandal Pictures, Videos and want to share with us please mail us at indiafacts @ gmail.com

Friday, August 21, 2009

Celebrating Ganesh Chaturthi


Ganesha: Lord of Success

By Subhamoy Das

Celebrating Ganesh Chaturthi

Ganesha Chaturthi, the great Ganesha festival, also known as 'Vinayak Chaturthi' or 'Vinayaka Chavithi' is celebrated by Hindus around the world as the birthday of Lord Ganesha. It is observed during the Hindu month of Bhadra (mid-August to mid-September) and the grandest and most elaborate of them, especially in the western India state of Maharashtra, lasts for 10 days, ending on the day of 'Ananta Chaturdashi'.

The Grand Celebration
A life-like clay model of Lord Ganesha is made 2-3 months prior to the day of Ganesh Chaturthi. The size of this idol may vary from 3/4th of an inch to over 25 feet.
On the day of the festival, it is placed on raised platforms in homes or in elaborately decorated outdoor tents for people to view and pay their homage. The priest, usually clad in red silk dhoti and shawl, then invokes life into the idol amidst the chanting of mantras. This ritual is called 'pranapratishhtha'. After this the 'shhodashopachara' (16 ways of paying tribute) follows. Coconut, jaggery, 21 'modakas' (rice flour preparation), 21 'durva' (trefoil) blades and red flowers are offered. The idol is anointed with red unguent or sandal paste (rakta chandan). Throughout the ceremony, Vedic hymns from the Rig Veda and Ganapati Atharva Shirsha Upanishad, and Ganesha stotra from the Narada Purana are chanted.

For 10 days, from Bhadrapad Shudh Chaturthi to the Ananta Chaturdashi, Ganesha is worshipped. On the 11th day, the image is taken through the streets in a procession accompanied with dancing, singing, to be immersed in a river or the sea symbolizing a ritual see-off of the Lord in his journey towards his abode in Kailash while taking away with him the misfortunes of all man. All join in this final procession shouting "Ganapathi Bappa Morya, Purchya Varshi Laukariya" (O father Ganesha, come again early next year). After the final offering of coconuts, flowers and camphor is made, people carry the idol to the river to immerse it.

The whole community comes to worship Ganesha in beautifully done tents. These also serve as the venue for free medical checkup, blood donation camps, charity for the poor, dramatic performances, films, devotional songs, etc. during the days of the festival.

Swami Sivananda Recommends
On the Ganesh Chaturthi day, meditate on the stories connected with Lord Ganesha early in the morning, during the Brahmamuhurta period. Then, after taking a bath, go to the temple and do the prayers of Lord Ganesha. Offer Him some coconut and sweet pudding. Pray with faith and devotion that He may remove all the obstacles that you experience on the spiritual path. Worship Him at home, too. You can get the assistance of a pundit. Have an image of Lord Ganesha in your house. Feel His Presence in it.

Don’t forget not to look at the moon on that day; remember that it behaved unbecomingly towards the Lord. This really means avoid the company of all those who have no faith in God, and who deride God, your Guru and religion, from this very day.

Take fresh spiritual resolves and pray to Lord Ganesha for inner spiritual strength to attain success in all your undertakings.

May the blessings of Sri Ganesha be upon you all! May He remove all the obstacles that stand in your spiritual path! May He bestow on you all material prosperity as well as liberation!

Friday, August 14, 2009

Srila Prabhupada – the founder of ISKCON

His Divine Grace AC Bhaktivedanta Swami Prabhupada was born in 1896 in Calcutta. At his initiation in 1933, his spiritual master, Srila Bhaktisiddhanta Saraswati Thakura named him Abhay Charanaravinda Dasa. Retiring from household life in 1950, Srila Prabhupada deeply studied and translated the Vedic literature and earned the honorific title Bhaktivedanta.

In 1965, on the order of his spiritual master, he went to the West to spread Krishna consciousness. He founded the International Society for Krishna Consciousness (ISKCON) in New York City in 1966. He opened 108 temples and inspired the formation of traditional Vedic farm communities and schools. He also organised festivals worldwide. This was stated in a press release issued by ISKCON.

His most significant contribution is his books including his translation and commentaries for Bhagavad Gita, Srimad Bhagavatam, and Chaitanya-charitamrita. In ten years, he wrote more than 40 books. These are now published by the Bhaktivedanta Book Trust in over fifty languages. In 1972 Srila Prabhupada founded the Bhaktivedanta Book Trust to publish his books. He left this world in 1977.

In 1966, Srila Prabhupada established the International Society for Krishna Consciousness (ISKCON), also known as the Hare Krishna Movement. It has the following purposes:

• To systematically propagate spiritual knowledge to society at large and to educate all people in the techniques of spiritual life in order to check the imbalance of values in life and to achieve real unity and peace in the world.

• To propagate a consciousness of Krishna (God), as it is revealed in the great scriptures of India, Bhagavad-Gita and Srimad-Bhagavatam.

• To bring the members of the society together with each other and nearer to Krishna, the prime entity, thus developing the idea within the members, and humanity at large, that each soul is part and parcel of the quality of Godhead (Krishna).

• To teach and encourage the sankirtana movement, congregational chanting of the holy name of God as revealed in the teachings of Lord Sri Caitanya Mahaprabhu.

• To erect for the members and for society at large holy places of transcendental pastimes dedicated to the personality of Krishna.

• To bring the members closer together for the purpose of teaching a simpler, more natural way of life with a view towards achieving the aforementioned purposes, to publish and distribute periodicals, magazines, books and other writings.

Srila Prabhupada taught by example. For the last part of his life, he led the austere life of a sannyasi, a renunciate, and displayed great humility, never taking undue personal credit for his accomplishments. “My only credit,” he said, “is that I have strictly followed the order of my guru maharaja.” His spiritual master advised him: “whenever you get money, print books”. And he did that.

Srila Prabhupada arrived in the West almost penniless, but he preached with full conviction the chanting of the holy names of Krishna. Gradually, young people felt attracted to the chanting and to ‘Swamiji’ and his mission: to spread Krishna consciousness, worldwide. Krishna consciousness is the original consciousness of the soul. Srila Prabhupada stressed the importance of accepting, a bonafide guru. Such a bona fide teacher leaves the message of Krishna intact. Bhagavad-Gita As It Is, by Srila Prabhupada, remains the best-selling and most potent English edition of this classic.

To establish the scientific merits of Krishna consciousness and to encourage academic study of the soul Srila Prabhupada established the Bhaktivedanta Institute (BI). Staffed by devotee scholars, the BI has published several books on the nature of consciousness, Vedic cosmology, and the origins of the human race. The institute has twice gathered renowned scientists for a World Congress on the synthesis of science and religion.

Srila Prabhupada started the Bhaktivedanta Swami Charity Trust to revive and restore some of the Important Gaudiya-Vaishnava shrines in India. Several temples in Vrindavan and Mayapur are under the trust’s care.

In addition, Srila Prabhupada desired that nobody within a ten-mile radius of a Hare Krishna temple should go hungry. With that aim in mind. ISKCON temples in India and around the world have set up programmes for the free distribution of sanctified food to the needy.

Srila Prabhupada introduced the Western world to the sublime benefits of chanting the Holy Names of Krishna. In the form of the mantra known in Vedic writings as the Maha-mantra, or Great chant for deliverance, the chanting goes:

Hare Krishna, Hare Krishna, Krishna Krishna Hare Hare
Hare Rama, Hare Rama, Rama Rama Hare Hare

Translation: “Oh Energy of God (Hare), Oh All-Attractive Supreme Personality of Godhead (Krishna), Oh Supreme enjoyer (Rama), please engage me in Your service!

(Published on the occasion of the 113th Appearance Day of Srila Prabhupada)
ASSAM TRIBUNE

Thursday, August 13, 2009

Who is Krishna?


Happy Birthday Krishna

Who is Krishna?


By Subhamoy Das

"I am the conscience in the heart of all creatures
I am their beginning, their being, their end
I am the mind of the senses,
I am the radiant sun among lights
I am the song in sacred lore,
I am the king of deities
I am the priest of great seers…"

This is how Lord Krishna describes God in the Holy Gita. And to most Hindus he is the God himself, the Supreme Being or the Purna Purushotam.


The Most Powerful Incarnation of Vishnu
The great exponent of the Bhagavad Gita, Krishna is one of the most powerful incarnations of Vishnu, the Godhead of the Hindu Trinity of deities. Of all the Vishnu avataras he is the most popular, and perhaps of all Hindu gods the one closest to the heart of the masses. Krishna was dark and extremely handsome. The word Krishna literally means 'black', and black also connotes mysteriousness.


The Importance of Being Krishna
For generations, Krishna has been an enigma to some, but God to millions, who go ecstatic even as they hear his name. People consider Krishna their leader, hero, protector, philosopher, teacher and friend all rolled into one. Krishna has influenced the Indian thought, life and culture in myriad ways. He has influenced not only its religion and philosophy, but also into its mysticism and literature, painting and sculpture, dance and music, and all aspects of Indian folklore.


The Time of the Lord
Indian as well as Western scholars have now accepted the period between 3200 and 3100 BC as the period in which Lord Krishna lived on earth. Krishna took birth at midnight on the ashtami or the 8th day of the Krishnapaksha or dark fortnight in the Hindu month of Shravan (August-September). The birthday of Krishna is called Janmashthami, a special occasion for Hindus that is celebrated around the world. The birth of Krishna is in itself a transcendental phenomenon that generates awe among the Hindus and overwhelms one and all with its supra mundane happenings.


Baby Krishna: Killer of Evils
Stories about Krishna's exploits abound. Legends have it that on the very sixth day of his birth, Krishna killed lady demon Putna by sucking on her breasts. In his childhood, he also killed many other mighty demons, such as Trunavarta, Keshi, Aristhasur, Bakasur, Pralambasur et al. During the same period he also killed Kali Nag (cobra de capello) and made the holy water of river Yamuna poison free.


Krishna's Childhood Days
Krishna made cowherdesses happy by the bliss of his cosmic dances and the soulful music of his flute. He stayed in Gokul, the legendary 'cow-village' in Northern India for 3 years and 4 months. As a child he was reputed to be very mischievous, stealing curd and butter and playing pranks with his girl friends or gopis. Having completed his Lila or exploits at Gokul, he went to Vrindavan and stayed until he was 6 years and 8 months old.


Read About the Radha-Krishna Legend
According to a famous legend, Krishn drove away the monsterous serpent Kaliya from the river to the sea. Krishna, according to another popular myth, lifted the Govardhana hill up with his little finger and held it like an umbrella to protect the people of Vrindavana from the torrential rain caused by Lord Indra, who had been annoyed by Krishna. Then he lived in Nandagram till he was 10.


Krishna's Youth and Education
Krishna then returned to Mathura, his birthplace, and killed his wicked maternal uncle King Kamsa along with all his cruel associates and liberated his parents from jail. He also reinstated Ugrasen as the King of Mathura. He completed his education and mastered the 64 sciences and arts in 64 days at Avantipura under his preceptor Sandipani. As gurudaksina or tuition fees, he restored Sandipani's dead son to him. He stayed in Mathura till he was 28.


Krishna, the King of Dwarka
Krishna then came to the rescue of a clan of Yadava chiefs, who were ousted by the king Jarasandha of Magadha. He easily triumphed over the multi-million army of Jarasandha by building an impregnable capital Dwarka, "the many-gated" city in an island in the sea. The city located on the western point of Gujarat, is now submerged in the sea according to the epic Mahabharata. Krishna shifted, as the story goes, all his sleeping relatives and natives to Dwarka by the power of his yoga. In Dwarka, he married Rukmini, then Jambavati, and Satyabhama. He also saved his kingdom from Nakasura, the demon king of Pragjyotisapura, had abducted 16,000 princesses. Krishna freed them and married them since they had nowhere else to go.


Krishna, the Hero of the Mahabharata
For many years, Krishna lived with the Pandava and Kaurava kings who ruled over Hastinapur. When a war was about to break oput between the Pandavas and Kauravas, Krishna was sent to mediate, but failed. War became inevitable, and Krishna offered his forces to the Kauravs and himself agreed to join the Panadavas as the charioteer of the master warrior Arjuna. This epic battle of Kurukshetra described in the Mahabharata, was fought in about 3000 BC. In the middle of the war, Krishna delivered his famous advice, which forms the crux of the Bhagavad Gita, in which he put forward the theory of 'Nishkam Karma' or action without attachment.


Krishna's Final Days on Earth
After the great war, Krishna returned to Dwarka. In his final days on earth, he taught spiritual wisdom to Uddhava, his friend and disciple, and ascended to his abode after casting off his body, which was shot at by a hunter named Jara. He is believed to have lived for 125 years. Whether he was a human being or a God-incarnate, there is no gainsaying the fact that he has been ruling the hearts of millions for over three millennia. In the words of Swami Harshananda, "If a person can affect such a profound impact on the Hindu race affecting its psyche and ethos and all aspects of its life for centuries, he is no less than God."

Wednesday, August 12, 2009

Janamashtami: The birth of the most attractive


His Holiness Sri Sri Ravi Shankar

Janamashtami celebrates the birth of Lord Krishna. Ashtami, the half moon, is significant as it indicates a perfect balance between the seen and the unseen aspects of reality; the visible material world and the invisible spiritual realm. In this world, people tend to move to the extremes – one who is mired in the activity of the material world becomes inert, and one who is lost in the spiritual world becomes like an avdhoot – completely oblivious to world around him.
Krishna’s birth on Ashtami signifies his mastery of both the spiritual and material worlds. He is a great teacher and a spiritual inspiration as well as the consummate politician. On one hand, he is Yogeshwara (the Lord of Yogas – the state to which every yogi aspires) while on the other, he is a chor, a thief. The unique quality of Krishna is that he is at once more pious than the saints and yet a through mischief-monger! His behaviour includes both extremes and yet is a perfect balance of the extremes. Perhaps this is why the personality of Krishna is so difficult to fathom. The avdhoot is oblivious to the world outside and a materialistic person, a politician or a king is oblivious to the spiritual world. But Krishna is both Dwarkadheesh and Yogeshwar!

Then again, the skill and the tactics employed by Lord Krishna are unparalleled – no saint or prophet has ever used such tricks. Krishna’s was not the life of a recluse – it was full of dynamism. Every moment was eventful, yet untouched by any of those events. Krishna demonstrated that life is really fun and life is really celebration. Only a Krishna could impart wisdom and talk about food, the gunas, devotion and self-realization in a battlefield. And it was only an Arjuna who could grasp it. Jut imagine someone holding a gun and at the same time analyzing what is satwa, what is rajas and what is tamas. Only one in the state of Brahman can do this because he is in control of all the events, or is beyond all events.

Krishna’s teachings are most relevant to our times in the sense that they neither let you get lost in material pursuits nor make you completely withdrawn. They rekindle your life; from being a burnt-out and stressed personality to a more centred and dynamic one. Krishna teaches us of devotion with skill. Often people with skill have no feeling or devotion and people with devotion and innocence seriously lack skill in action. Krishna’s personality brings together these opposites of total devotion and skilful action. To celebrate Gokulashtami is to imbibe extremely opposite yet compatible qualities and manifest them in your own life.

Krishna simply means the most attractive – the self or the being. Krishna is the self of every being and when our true natural self shines through our personality, skills and abundance follow suit. As Krishna himself says in the Gita, he is the strength in the strong, the wisdom in the wise, the beauty in the beautiful and the dignity in the dignified. He is the very life force in every living being. And Janmashtami is the day when you enliven that virat swaroop of Krishna in your own consciousness once again. Letting your true nature manifest in your day-to-day life is the real secret of Krishna’s birth.

Hence the most authentic way of celebrating Janamashtami is knowing that you have to play a dual role – of being a responsible citizen of the nation and at the same time to realize that your are above all events – the untouched Brahman. Imbibing a bit of avadoot and a bit of activism in your life is the real significance of celebrating Janamashtami. THE SENTINEL

Wednesday, August 5, 2009

A symbolic thread – Raksha Bandhan

August is a special month for many reasons. Besides being the month of India’s independence, it also marks the beginning of the festive season with raksha bandhan, Janmastami and Ganesh Chaturthi all around this time. Raksha Bandhan celebrates the precious relationship between a brother and a sister. The ritual is observed on the full moon day of the Hindu month of Saravan Purnima, better known as rakhi purnima. Chanting sacred mantras, a sister ties the sacred thread of rakhi on her brother’s right wrist and prays for his long life. The brother on his part takes the solemn pledge of love and protect his sister.The bond between a brother and a sister is one of the noblest and deepest of human emotions and Raksha Bandhan or Rakhi is one such occasion to celebrate this emotional bonding. The name itself is a giveaway – raksha means protection and bandhan means bond.As a kid I was always fascinated by the colourful threads and the grand celebration at home with gifts and sweets. I still remember those days when my mother would dress us up in new clothes and give us the puja thali. I never knew the reason behind celebrating Raksha Bandhan. I celebrated the day because my mom said that it was a special day for brother and sister. But when I got married and started staying far away from my parents and brother, I realized how much I miss them all.It feels so good when my brother calls me up and says "I love you sis." I now realize what a special bond we have with each other, no matter how far we are in terms of distance.This bond of sacred love between a brother and a sister means a lot to me. For a sister or a brother, Rakhi carries a lot of emotional baggage, specially for those who are living far away from their homes and for them Rakhi gives a strong feeling of nostalgia mixed with a sense of love, care and security.Today Rakha Bandhan is not just a celebration of love between siblings, it has gone beyond that. We find neighbours and close friends tying rakhis to each other, thus symbolizing peaceful co-existence. Congregations like Rakhi Utsav popularized by Rabindranarth Tagore promote the feeling of unity and encourage harmony and peace in the society. Rakhi cuts across barriers like religion, caste and colours and is celebrated with a lot of fanfare and excitement among the people. With the passing of time and with the concept of globalization, Raksha Bandhan has influenced the young minds. This day is celebrated in orphanages or prisons where women and girls go and tie rakhis to the inmates to make them feel wanted and loved. Rakhi is tied to the soldiers by children and women filling the solders with the zest to protect the country against the enemy.The tradition of rakhi started with the tying of a thread but now it had become more fashionable and trendy. Rakhis now come in different shapes, sizes and materials. Once a simple thread, rakhis are even made of gold with diamonds attached. Colourful threads are used with sequins, beads, semi-precious stones, silver, gold, pearls and zari. Tomorrow is Raksha Bandhan and the market is flooded with rakhis, gifts, cards and sweets. In a society bleeding with violence and filled with hatred, festivals like Rakha Bandhan spread the message of universal brotherhood and create an environment of love and trust. Raksha Bandhan is truly a festival that gives a sense of peace and harmony. THE SENTINEL

Tuesday, August 4, 2009

Rakhi: The Thread of Love


By Subhamoy Das

The chaste bond of love between a brother and a sister is one of the deepest and noblest of human emotions. 'Raksha Bandhan' or 'Rakhi' is a special occasion to celebrate this emotional bonding by tying a holy thread around the wrist. This thread, which pulsates with sisterly love and sublime sentiments, is rightly called the ‘Rakhi’. It means 'a bond of protection', and Raksha Bandhan signifies that the strong must protect the weak from all that’s evil.
The ritual is observed on the full moon day of the Hindu month of Shravan, on which sisters tie the sacred Rakhi string on their brothers' right wrists, and pray for their long life. Rakhis are ideally made of silk with gold and silver threads, beautifully crafted embroidered sequins, and studded with semi precious stones.

The Social Binding
This ritual not only strengthens the bond of love between brothers and sisters, but also transcends the confines of the family. When a Rakhi is tied on the wrists of close friends and neighbors, it underscores the need for a harmonious social life, where every individual co-exist peacefully as brothers and sisters. All members of the community commit to protect each other and the society in such congregational Rakhi Utsavs, popularized by the Nobel laureate Bengali poet Rabindranath Tagore.

The Friendly Knot
It won’t be wrong to say the fashionable friendship band in vogue today is an extension of the Rakhi custom. When a girl feels a friend of the opposite sex has developed a kind of love too strong for her to reciprocate, she sends the guy a Rakhi and turns the relationship into a sisterly one. This is one way of saying, "let’s just be friends", without hurting the other person's soft feelings for her.

The Auspicious Full Moon
In Northern India, Rakhi Purnima is also called Kajri Purnima or Kajri Navami, when wheat or barley is sown, and goddess Bhagwati is worshipped. In Western states, the festival is called Nariyal Purnima or the Coconut Full Moon. In Southern India, Shravan Purnima is an important religious occasion, especially for the Brahmins. Raksha Bandhan is known by various names: Vish Tarak - the destroyer of venom, Punya Pradayak - the bestower of boons, and Pap Nashak - the destroyer of sins.

Rakhi in History
The strong bond represented by Rakhi has resulted in innumerable political ties among kingdoms and princely states. The pages of Indian history testify that the Rajput and Maratha queens have sent Rakhis even to Mughal kings who, despite their differences, have assuaged their Rakhi-sisters by offering help and protection at critical moments and honoured the fraternal bond. Even matrimonial alliances have been established between kingdoms through the exchange of Rakhis. History has it that the great Hindu King Porus refrained from striking Alexander, the Great because the latter’s wife had approached this mighty adversary and tied a Rakhi on his hand, prior to the battle, urging him not to hurt her husband.

Rakhi Myths & Legends
According to one mythological allusion, Rakhi was intended to be the worship of the sea-god Varuna. Hence, offerings of coconut to Varuna, ceremonial bathing and fairs at waterfronts accompany this festival.

There are also myths that describe the ritual as observed by Indrani and Yamuna for their respective brothers Indra and Yama.

Once, Lord Indra stood almost vanquished in a long-drawn battle against the demons. Full of remorse, he sought the advice of Guru Brihaspati, who suggested for his sortie the auspicious day of Shravan Purnima (fullmoon day of the month of Shravan). On that day, Indra's wife and Brihaspati tied a sacred thread on the wrist of Indra, who then attacked the demon with renewed force and routed him.

Thus the Raksha Bhandhan symbolizes all aspects of protection of the good from evil forces. Even in the great epic Mahabharata, we find Krishna advising Yudhishtthir to tie the puissant Rakhi to guard himself against impending evils.

In the ancient Puranik scriptures, it is said that King Bali's stronghold had been the Raakhi. Hence while tying the rakhi this couplet is usually recited:

Yena baddho Balee raajaa daanavendro mahaabalah
tena twaam anubadhnaami rakshe maa chala maa chala

"I am tying a Rakhi on you, like the one on mighty demon king Bali. Be firm, O Rakhi, do not falter."

Why Rakhi?
Rituals like Rakhi, there is no doubt, help ease out various societal strains, induce fellow-feeling, open up channels of expression, give us an opportunity to rework on our role as human beings and, most importantly, bring joy in our mundane lives.

“May all be happy
May all be free from ills
May all behold only the good
May none be in distress.”

This has always been the idea of an ideal Hindu society.

Raksha Bandhan and fading sanctity — Dr Maina Sarma


Raksha Bandhan is the festival of pure relationship. It is celebrated during the bright fortnight in the Hindu month of Shravan. There is an ancient lore attached to this festival. Bhavishya Purana refers to a battle between the deities and demons. Indra (the king of the deities) was feeling depressed. Indra’s wife Sachi then took a thread, charged it with sacred verses for protection and tied it on Indra’s hand. Through the strength of this thread Indra conquered his enemies. Since then, it is said, this festival has been celebrated.

Through the passage of time this festival underwent modifications. It has become a sacred festival for sisters and brothers. Priests also tie the sacred thread on the wrists of their patrons. During the middle ages, if a woman tied a Rakhi on the hand of any man, it became imperative for him, as his religious duty of the highest order, to protect that woman. In one famous instance, the queen of Mewar, Maharani Karmavati was under threat from the Muslim governor, Bahadur Shah, who had laid siege to her kingdom. She sent a rakhi to the Mughal emperor Humayun. The emperor, who normally would not have helped a Rajput ruler, decided to help her. Humayun reached Mewar and chased away Bahadur Shah and his men.

Also, among the Rajputs, when the soldiers prepared to go to the battlefield, their womenfolk tied a thread around their wrist after applying a dash of vermilion powder on their forehead. The ladies believed that this would protect their men and bring them victory.

There were instances during India’s freedom struggle when freedom fighters wore the rakhi around their wrists with pride. Rabindranath Tagore introduced the practice of tying rakhi in Shantiniketan to reestablish the bond of love between all sects and religions. On Raksha bandhan, those of the Brahmin caste change the holy thread that they wear and offer libations of water to the ancient sages.

But while all these rituals and traditions are attached to this festival, its real significance has been forgotten over time. It is commonly believed that a sister ties the sacred thread round the brother’s wrist so as to bind him into an obligation to protect her in times of need. But going a little deeper, we realise this cannot be the object of this ceremony. If a sister ties the rakhi to get physical protection from the brother then the fact of a fully grown-up sister tying the rakhi round the wrist of an infant brother is meaningless.

Therefore, true protection lies in protecting first the self from vices such as lust, anger, greed, attachment and ego. Human souls have lost their swarajya – sovereignity over the self; the vices have intruded the kingdom of the soul and stolen away our wealth of peace, love, joy, truth and power. We have become slaves to these vices – obeying every negative wish, bowing to every vicious dictate and demand made by our mind under their influence.

Raksha Bandhan is also known as punya – pradayak parva, or merit giving festival or vishtodak parva, or vice-eliminating festival. These names point to the viceless and pure love that exists between a brother and a sister. The application of the tilak is a reminder from the sister to the brother to be soul-conscious. Then again, mauli (the red and saffron-coloured thread) that is usually tied round the brother’s wrist is meant to serve as a constant reminder of the bond of purity. In India, the mauli has traditionally been used for making a pledge of purity or sacred vow. Purity is founded on soul-conscious attitude and vision towards all. It is our boody-conscious vision that leads us to lust and impurity. Hence Raksha Bandhan commemorates the pure bond between brother and sister and this bond is not confined merely to this; it inspires us to adopt a pure brotherly vision for each other, realising the truth that all human souls are children of one God Father, hence we are all spiritual brothers. This bandhan is a sweet bondage that helps us to regain our lost swarajya and experience constant peace, joy and power. Hence the festival of Raksha Bandhan conveys the message of protecting the humansoul from the devilish vices and receiving divine blessings. A fraternal attitude of purity is the foundation of peace and happiness which is expressed as good wishes and pure feelings. At this age of the fading sanctity of human relationships, let us take this opportunity of Raksha Bandhan to remind ourselves of the eternal truth of soul’s brotherhood. Let us use a thread of divine love to soften the quality of our thoughts and thus ensure that we hold the purest and the most beneficial feelings for all.
(The writer teaches Philosophy in B Borooah College). ASSAM TRIBUNE

Sunday, August 2, 2009

Spirituality and the practice of values — Dr Maina Sarma

Religion and spirituality operate within the society and impact the human psyche. The module for spirituality and values provide the following definition for spirituality: Spirituality refers to spirit, mind, higher faculties, and highly refined thought and feeling. It also means to be free from sensuality and to be concerned with the human spirit. Every religion contains elements of spirituality, as a shared experience. However, spirituality rises above religious differences and speaks of direct and simple communion between the human being and the Divine as well as a fraternal relationship between all people of all religions. Religious tolerance is crucial to the peace and harmony of our pluralistic society and spitituality is able to accomplish this goal.

Focusing on the essences of spirituality it may be said that spirituality is subtle in the sense that it springs from a subtle awareness of our inner life. Spiritual growth takes place in inner silence through rigorous sellf-examination. It requires a continuous internal self-discipline to analyse motives and behaviour, to respond when the conscience bites and change the self accordingly. This further implies to be motivated to study, to meditate and to spend time checking the conscience. It thus involves an inner work to turn to the marvelous world of subjectivity.

The New Oxford English Dictionary defines values as a ‘person’s principles and standards of behaviour’ one’s judgment of what is important in life’. Values are thus rules or ethical policy we adopt for ourselves in order to travel through the journey of life with a clear conscience. They are like our ‘parents’; a sense of security and comfort comes through adopting them. Unless we try to identify our values, articulate them and state the reason why they are values, we tend to go through life without applying them consciously. This identification and articulation involves the practice of spirituality. Spirituality thus makes the practice of value’s conscious. The unconscious application of values diminishes our moral sensitivity and we neglect to take responsibility for our actions. Due to lack of such discernment, we often confuse values with desires, an approach, which has contributed, to the crisis we have in values today.

A common tendency that prevails in our society is that people generally think that it is all right to perform wrong actions as long as they do not get caught. This is because people generally recognise the external authorities assuming that these are the ultimate deterrents. Established religion provides an external deterrent but has failed in stopping crimes. An awakened conscience is the key to ethical behaviour, achieved through introspective analysis of the inner self. When a person is deaf to the voice of conscience, the voice of outside moral authorities also falls on deaf ears. This is why spirituality is relevant to today’s major social problems, which are rooted in the crisis of values.

Spirituality recognises the inner self the subjective core as the primary entity as it is the seat of all our resolves, and acts as the driving force of the physical body. Values are expressed in interpersonal relationship. The more we identify our selves with the inner self, the easier it is to relate to others on the basis of moral and spiritual values.

The challenge lies in the fact that the quality of conduct in the private as well as public life in our society is not improving. From a deeper perspective, it appears that almost all problems today – political, economic, social, health, educational, cultural, psychological etc are rooted in character defects. Character defects arise from spiritual depletion. When values are cultivated with spirituality, and when methods of meditation are integrated into the process, the seeds of knowledge about values fall on the fertile ground of a nourished consciousness i.e., consciousness, with greater awareness based on accurate information and a refined perspective on the meaning of life and one’s own identity. The relation between values and spirituality is thus symbiotic. When spirituality is developed, values begin to emerge; and when values are developed, they increase spirituality.

Spirituality involves an attitude of enlightened self-interest. This is the opposite of selfishness. It is to respect the self by refusing to adopt someone else’s negative vision. Thus one can be aware of the essential truth about oneself that any negativity within is acquired and not original. This discernment is the first step for a person to resist pejorative thoughts about one’s personal value and integrity from within and from without.

Spirituality is not to be confused with blind faith. It refers to truths and realities that apply to all people at all times and all places. These can be studied, understood, tested and experienced. The laws of spirituality are discerned intuitively and discovered by study and investigation. They are universal and accurate. In this sense spirituality is like the science, especially physics. These laws govern the relationship between humans and Divine and between human being and the natural world in subtle ways. ‘As you sow, so shall you reap’, is a wellknown saying that describes the laws of action and philosophy of karma. It is generally felt that any thing we think, do or say that is against the conscience blocks our spiritual contact with the Divine and takes away peace of mind. Any thing we do against nature makes us suffer physically. Spirituality explains how the external state of the world reflects the conditions of the internal state of the individuals. Spiritual laws are, however, often found to be disregarded. The reason is, perhaps, the connection between cause and effect is not visible in the way the gross objects are visible.

Spirituality is not self-oppression; it is self-restraint of negative tendencies. There is a fine line of demarcation between appropriate self-discipline and oppression. Also, a spiritualist is not necessarily a traditionalist in as much as he or she identifies the anti-values in traditions, folklore etc; is courageous enough to act radically and go beyond the rituals of traditional established religion. The spiritually mature person always remains open to the new dimensions.

The development of spirituality and values is a life long process; it takes years to reach deep and refined understanding of them. There are always new dimensions to be discovered. At any rate, spirituality, understood in the sense of stabilising oneself in the awareness of the inner-self, is something very intrinsic to human being, belonging naturally to him. A turning away from that awareness is rather a perversion acquired during a passage of time.
(The writer teaches Philosophy in B Borooah College, Guwahati). ASSAM TRIBUNE

Friday, July 10, 2009

Durga Puja Calendar 2009


Durga Puja Calendar 2009

Durga Puja 2009

26th September 2009
Durga Puja - Saptami

27th September 2009
Durga Puja - Mahashtami

28th September 2009
Durga Puja - Navami

29th September 2009
Durga Puja - Vijaya Dasami


Festival Season begins with Mahalaya

# Mahalaya: Friday, 18-09-2009
# Pitr-Paksha ends: Friday, 18-09-2009
# Navaratri begins: Saturday, 19-09-2009
# Durga Puja begins (Maha Saptami): Friday, 25-09-2009
# Navaratri ends: Sunday, 27-09-2009
# Vijaya Dashami/Dusshera: Monday, 28-09-2009
# Lakshmi Puja / Sharad Purnima: Saturday, 03-10-2009
# Valmiki Jayanti: Sunday, 04-10-2009
# Karwa Chauth: Thursday, 08-10-2009
# Dhanteras: Thursday, 15-10-2009
# Chhoti Diwali: Friday, 16-10-2009
# Diwali: Saturday, 17-10-2009
# Kali Puja: Saturday, 17-10-2009
# Naraka Chaturdasi: Saturday, 17-10-2009
# Govardhan Puja: Sunday, 18-10-2009
# Vikram New Year 2066: Sunday, 18-10-2009
# Bhai Dooj / Bhai Phota / Bhav-Bij: Monday, 19-10-2009
# Chhat Puja: Saturday, 24-10-2009


Druga Puja is also celebrated in other countries

Parisian Durga Puja
Swiss Puja
LondonPuja.com
New York Ramakrishna-Vivekananda Center Durga Puja
Philadelphia Durga Puja
San Francisco Bay Area Durga Puja
Southern California Dugra Puja
Melbourne Durga Puja
Houston Durga Puja
Moscow Durga Puja
North American Puja Guide
Bengali Cultural Association, UK
BAGA's Puja, Atlanta
BAGC's Puja, Chicago
Cologne's Puja
Durga Puja, Stuttgart
GSCA Puja, New Jersey, USA
Puja at Bremen, Germany
Puja at Cardiff, UK
Puja at Sanaton Association (London, UK)
PujaInWales.com
etc

Mythology of Durga Puja

According to Hindu mythology a demon named Mahishasura, earned the favor of Lord Shiva after a long and hard penance. Lord Shiva, impressed with his devotion, blessed him that no man or deity would be able to kill him and that only a woman can kill him. Mahishasur was very pleased with this boon as he thought that a woman can never defeat him. Arrogant Mahishasura started his reign of terror over the Universe and people were killed mercilessly. He even attacked the abode of the gods and conquered the heavens and became their leader.

Wednesday, July 8, 2009

The Guru Purnima, Celebrating the Guru

The Guru Purnima

Celebrating the Guru

By Subhamoy Das

Hindus attach paramount importance to spiritual gurus. Gurus are often equated with God and always regarded as a link between the individual and the Immortal. Just as the moon shines by reflecting the light of the sun, and glorifies it, all disciples can dazzle like the moon by gaining from their Gurus.

What is Guru Purnima?
The full moon day in the Hindu month of Ashad (July-August) is observed as the auspicious day of Guru Purnima, a day sacred to the memory of the great sage Vyasa. All Hindus are indebted to this ancient saint who edited the four Vedas, wrote the 18 Puranas, the Mahabharata and the Srimad Bhagavata. Vyasa even taught Dattatreya, who is regarded as the Guru of Gurus.

Significance of Guru Purnima
On this day, all spiritual aspirants and devotees worship Vyasa in honor of his divine personage and all disciples perform a 'puja' of their respective spiritual preceptor or 'Gurudevs'.

This day is of deep significance to the farmers, for it heralds the setting in of the much-needed rains, as the advent of cool showers usher in fresh life in the fields. It is a good time to begin your spiritual lessons. Traditionally, spiritual seekers commence to intensify their spiritual 'sadhana' from this day.

The period 'Chaturmas' ("four months") begins from this day. In the past, wandering spiritual masters and their disciples used to settle down at a place to study and discourse on the Brahma Sutras composed by Vyasa, and engage themselves in Vedantic discussions.

The Role of the Guru
Swami Sivananda asks: "Do you realize now the sacred significance and the supreme importance of the Guru's role in the evolution of man? It was not without reason that the India of the past carefully tended and kept alive the lamp of Guru-Tattva. It is therefore not without reason that India, year after year, age after age, commemorates anew this ancient concept of the Guru, adores it and pays homage to it again and again, and thereby re-affirms its belief and allegiance to it. For, the true Indian knows that the Guru is the only guarantee for the individual to transcend the bondage of sorrow and death, and experience the Consciousness of the Reality."

At the Sivananda Ashram, Rishikesh, the Guru Purnima is celebrated every year on a grand scale.
1. All aspirants awake at Brahmamuhurta, at 4 o'clock. They meditate on the Guru and chant his prayers.
2. Later in the day, the sacred worship of the Guru's Feet is performed. Of this worship it is said in the Guru Gita:

Dhyaana moolam guror murtih;
Pooja moolam guror padam;
Mantra moolam guror vakyam;
Moksha moolam guror kripa

"The Guru's form should be meditated upon; the feet of the Guru should be worshipped; his words are to be treated as a sacred Mantra; his Grace ensures final liberation".
3. Sadhus and Sannyasins are then worshipped and fed at noon.
4. There is continuous Satsang during which discourses are held on the glory of devotion to the Guru in particular, and on spiritual topics in general.
5. Deserving aspirants are initiated into the Holy Order of Sannyas, as this is a highly auspicious occasion.
6. Devout disciples fast and spend the whole day in prayer. They also take fresh resolves for spiritual progress.

The Guru's Advice
Swami Sivananda recommends: "Wake up at Brahmamuhurta (at 4 a.m.) on this most holy day. Meditate on the lotus feet of your Guru. Mentally pray to him for his Grace, through which alone you can attain Self-realisation. Do vigorous Japa and meditate in the early morning hours.

"After bath, worship the lotus feet of your Guru, or his image or picture with flowers, fruits, incense and camphor. Fast or take only milk and fruits the whole day.
In the afternoon, sit with other devotees of your Guru and discuss with them the glories and teachings of your Guru.

"Alternatively, you may observe the vow of silence and study the books or writings of your Guru, or mentally reflect upon his teachings. Take fresh resolves on this holy day, to tread the spiritual path in accordance with the precepts of your Guru.

"At night, assemble again with other devotees, and sing the Names of the Lord and the glories of your Guru. The best form of worship of the Guru is to follow his teachings, to shine as the very embodiment of his teachings, and to propagate his glory and his message." source: http://hinduism.about.com

Tuesday, July 7, 2009

Guru Poornima

Sri Sri Ravi Shankar

Guru Poornima is called the day of the Master, but it is actually the day of the devotee. There are three types of people who come to the Master — the student, the disciple and the devotee.

A student goes to a teacher and learns something, gets some information and walks out of the school. There is no more information left; it is like looking at a guidebook. It is like going to a tourist guide. You go with the tourist guide to see a place and the guide shows you all the places. Or it is like asking a traffic police or someone about a location. They will give you some information and you say "thank you". It is finished there. You went to primary school, middle school, you collected information, you learnt about mind, you learnt about computers, learnt about mathematics, and learnt how 2+1 is 3. The student is the one who collects information, but the information is not knowledge, it is not wisdom.

Then, there is the disciple. The disciple follows the example of the Master. But a disciple is with the Master for the sake of learning wisdom, for the sake of improving his life, for attaining enlightenment. He has a purpose, a cause; so he is not just collecting information, but going a little deeper. He is trying to bring a transformation in his life. He wants to make sense out of his life. That is a disciple. The disciple takes some time off, and according to the capacity, he or she grows and one day he or she may get enlightened.

And then there is the devotee. A devotee is not there even for wisdom. He is simply rejoicing in love. He has fallen in deep love with the Master, with Infinity, with God. He does not care as to whether he gets enlightened or not. He does not care as to whether he acquires a lot of wisdom or not. But that very moment, and every moment, he is immersed in divine love. A devotee is very rare to find. Students are in abundance, disciples are a few, but devotees are rare.

It is nothing great to become God or be God. A stone is also God. You are also God. Everything is God. God is already there, but it is great to become a devotee. Everything, whether you want it or not, is already God. Devotion is very beautiful and rare. A student comes to a Master, a Guru, with tears in his eyes, and when he leaves, he is still carrying the tears, but the quality of the tears is different. It is of gratitude; it is so beautiful to cry in love.

One who has cried in love knows the taste of surrender and of devotion. And when that happens, the entire creation rejoices in it.

When Krishna was leaving his body, he spoke to Uddhava. With tears in his eyes, Krishna said, "These gopis are so beautiful and I can’t stand the amount of devotion they have; go and tell them that only they can free me of their gratitude and of their love. I am not in heaven, I am not in temple, but where my devotees sing, I am right there."

Devotion is something that can move even the rocks. Love is something that even the Divine rejoices in it. The Infinity longs for you as much as you long for it. It is waiting to receive you. So when a devotee flowers in this planet, God is very happy. That is why Guru Poornima is the day of the Devotee.

(Published on the occasion of Guru Poornima)

Monday, June 15, 2009

Ambubachi Mela from June 22


By our Staff Reporter
GUWAHATI, June 15: The sacred Ambubachi Mela will start on June 22 at Kamakhya Temple. According to temple sources, the main door of the temple will be closed on June 22 and opened at 7 am on June 26. It is believed that Goddess Kamakhya undergoes her menstrual cycle and no religious activities are carried out in the temple during this period.The Kamakhya Ambubachi Mela Parichalana Samiti is making arrangements for the Mela along with the district administration. Thousands of devotees and peers from different parts of the country as well as abroad, are expected to converge at the Kamakhya Temple this year for the Ambubachi Mela. Every year the temple witnesses a rise in the number of devotees who throng the temple during the annual Ambubachi Mela. THE SENTINEL

Thursday, May 28, 2009

Vaishnavite universe of endless change


— Prabodh Chandra Sharma The Vaishnavite nationalism of India is an established philosophy of the universe based on scientific reasoning, which believes in a law maker God, whose laws decide the fate of mankind for prize or punishment, and at the same time bind the God Himself by His own laws in the universe, where as His sole abode is the universe itself which is the one and the only and is always full by itself.

This universal whole is in eternal motion. It is described in the Ramayana as such : What is whole; this is whole; what has come out of the whole is also whole. When the whole is taken out of the whole, the whole still remains whole.

It is a continuous process of qualitative change of the universe where the quantity remains the same for eternity. Since it is changing, it has its prime mover for motion. Since it is eternal, it is free from the process of aging where wear and tear are involved. So space and time are relative characters of the universe, internal to it, whereas the universe is without a start or a finish and yet a generator of endless creations.

Faith, dogma and religious rituals are plenty on earth in the name of God, for quarrel among ourselves. Surely we need the fellowship of faith and the unity of all religions. But these arise out of ignorance, to dispel which we should study the structure of the universe.

The story of endless creation in the Vaishnavite vision had been described in the Anaadipaatan authored by Mahapurush Srimanta Sankardeva and in the Janma Rahasya by his celebrated disciple Shri Shri Madhabdeva. But both of them were mortal beings. So critics may question about the sanctity. The Ramayana, where the concept of single wholeness of the universe and its eternal motion without start or finish had been stated, was authored by Sage Viswaamitra, who never was a mortal being. So the Hindus may believe it but others may not!

But all these intellectual exercises are merely preparatory for the investigation of universal truth, which is nothing else than the structural property of the universe. The investigators are human beings who are hardly thirty thousand years old from their jungle abode.

Structure and transparency are the two essentials for unbiased evaluation of truth. The universe and the solar system therein are the two distinctive structures that exchange. They are complementary to each other. But mankind, a later entrant to universe, is at the reverse end of the overall structure, from which they cannot visualize the whole. This is the primary source of error between man and man, who are arranged in a system of hierarchy which we call the society, along with their progeny.

Being a structural source of individualism and error, and since there is continuous motion in the universe, the individualism falls foul with each other for survival. But God being one, all the individual existences must on the overall remain in harmony. Therefore truth is a wild goose chase for eternity since mankind learns only through experiences that results in the change of the ages.

The individual ego has its own existential nature which is the source of action and interaction throughout the universe, which does not distinguish between material particles or the live ones. These are merely the stages of transformation of the individual egos. But since all are bound by the universal command of harmony, the governing law of God is the unity of the opposites. When we argue it is the third which emerges. But even the third ones split between them. So the process continues through the successive stages of two-in-one for universal harmony. This is the transformation process of the universe that arises from its structure, the Reality of which we have to search for. Viswaamitra had described the process ofuniversal change without any start or any finish and yet in eternal motion. So we look for the Reality which has the non-dual character.

This is described in the ‘Nasadiya Sucta’ of the Rigveda : “Then there was neither existence nor non-existence, no sky nor non-sky. Who provided the apparels on it? Where? For whose pleasure? Was there at all any vast chunk of water of unending depth? For whose pleasure was it? Then there was no death nor non-death, no night nor day. The One and the non-two, only with its own energy, without air, was breeding with lone pleasure and nothing else other than this.”

This is the description of the Fire Breeder God who manifested in the structural principle of the unity of the opposites to control the process of the universal creation. The universe comprises of particulate existences of size from microscopic to macroscopic, live or non-live, all in motion. They appear, grow, decay, die and are ploughed back in this process of change. Water is the opposite of Fire, which appeared from the fire of the prime mover, which resulted in the subsequent appearances of nature, from which emerged the human beings who subsist and grow in it, with all other natural radicals. They live in social hierarchies with their progency. Such is the prosaic background that leads to our sweet Earth.

We subsist on the weathers called the Ritus, which follow the orders of nature. But even the Ritus are governed by a superior set of natural laws, called the Ritas which govern the cycles of the sea, the wind, the snows of the hills and the back flows to the sea, only to repeat the process continually. This is the locational character of land and vegetation, which generates the concept of nationalism. It is the field of struggle for prize and punishment mechanism of God, hand in hand with the other nations.

The Ramayana is the story of national formation of the Indian peninsula with the Himalayan peaks, for natural assimilation of mankind. The social hierarchical radicals therein are the human beings, their social surplus for the progency, the unified rules for social command, and peaceful universalism with the neighbours, with the aim of eternal existence of mankind on the globe. The oppression of any one by another is an offence herein. If mankind is unfit for it, their elimination as a race is the final punishment of God. ASSAM TRIBUNE

Friday, May 8, 2009

Relevance of Buddha’s teachings in 21st century


— Lalit Shyam The full-moon day of vaisakh (May 9, 2009) has marked the 2553rd anniversary of the exalted Buddha. This is the holy full-moon day of vaisakh which is called as Buddha Purnima. This is the day of immense significance to the Buddhist world, being the sacred day of three great events– the birth, the enlightenment and demise of Gautam Buddha.

The emergence of Buddhism 2553 years ago heralded a revolutionary transformation in the concept of values and way of life of the people and also formulated a new rational creed close to what may be called the spirit of science and reason. Since then down the centuries Buddhism was spread over the whole of Asia and the world at large as a religion, philosophy, creed and way of life moulding a new culture and civilization. A new creative spirit in arts, architecture, sculpture, literature and in fact the entire gamut of human endeavours in every country of Asia in particular was the most decisive outcome of the influence of Buddhism.

Buddhism today, is part of the glorious heritage of mankind, but it particularly shines out as an intellectually rational philosophy in the contemporary world of science and technology amidst stress and strain, violence and threats of war. Buddhism appeals in contemporary times when traditional values are being questioned. A modern man is disillusioned with conventional ideas, blind faith, cults and dogmas as he is immersed in scientific thoughts that have shattered many old myths and unveiled many undiscovered and unknown mysteries of human existence. Progress of science and technology has opened new frontiers of human thought. Darwin’s theory of evolution and scientific analysis of man’s origin, Freud’s exploration into the mind and its subterranean realms, dialectical materialism and philosophical ideas of Marx and Engels, Einstein’s theory of Relatively etc have moulded the thought pattern of the modern man to an astonishing degree. All these resulted in the erosion of the traditional values of a modern man who does not accept the authority or injunction of any unthinking proposition without subjecting it to close scrutiny of a sharply inquiring mind filtered by wisdom of science and new knowledge.

Buddhism maintains great appeal to modern mind probably because of sharply probing intellectual and analytical approach beyond dogmas or conventional motions. He wanted everyone to inquire and then accept. He did not claim any divinity nor did he ask the people to accept his words as sacrosanct and without judgement. Sharply reacting to dogmas and blind faith, the Buddha sought to liberate man from the slavery of dogmas and unquestioned acceptance of any idea or doctrine. The Buddha said – “Do not accept because I said or it is written down in scriptures or handed down to you from generation to generation or inscribed in history. Test, question and examine and then accept or reject.” Hundreds of years since then, such an inquiring spirit for liberation of mind from dogmas was manifested in the long-drawn movement of Renaissance in Europe close on the heels of the Dark Middle Ages. Gautama Buddha wanted man’s free judgement to be awakened than be tied to blind faith. He did not want that he himself should be defied to the status of a God or be worshiped, but he only liked his doctrines to be adhered to and practised if they were acceptable in the rational judgement. However, there was development of Buddha image several centuries after his passing away. The need of subsequent human institutions, conflict of values and ideas among contending religious groups in ancient India and the impulse to graft the Buddha thought into the unthinking common masses accounted, among other reasons, for emergence of Buddha image. But here too the rational spirit pervaded for prayer before Buddha is no worship to an idol nor beseeching of any favour to him but is invoking the spirit of the truth – the thoughts and ideas as spelt out in the sutras chanted to arouse good consciousness.

The Buddha said that he was not revealing anything new but was only interpreting the truth as it exists in the eternal stream of life. This is, however, not as simple as it is said because to discover the truth in the obvious beyond the veneer of appearances is the most challenging task that thinkers and philosophers confronted time and again in history. The four noble truths and the noble eight-fold path are not dictums but are sheet anchors of the truth showing the path for liberation from the endless cycle of sufferings into self-enlightenment. There is no element of devotion, mysticism or unquestioned acceptance of a spiritual dictum, one has to live and practise the noble eight-fold path as guidelines for moral, intellectual as well as spiritual elevation.

The Buddha founded his philosophy on the sharp analytical method of cause and effect relations known as ‘Paticca Samuppada or Law of Dependent Origination. All phenomena must have a cause and every cause must have an effect and this cause and effect relation analyses the intricate network or interaction of events and actions. The Buddhist causation may be likened to Newton’s Law of Motion which says that action and reaction are equal and opposite and are bound to each other.

The contemporary society in the 21st century looks back to Gautama Buddha’s timeless philosophy of all embracing compassion to all sentient beings, the Panchashila (Five Precepts) and the Four Brahma Viharas – Metta, Karuna, Mudita and Upekka more intensely than ever before in a world of stress and strain, threatened by arms race, nuclear proliferation, terrorism and prospect of war. The compassionate teachings of the Buddha inspire the peace-loving forces in contemporary times against the arms race terrorism and nuclear weapons threatening annihilation of mankind.

Buddha’s message was addressed not to any particular race, religion, class, creed or community but to the world community as a whole – “For the welfare and happiness of many, out of compassion for the world.” He spoke to all men and for all time, Dr Radhakrishnan remarks – “Gautama the Buddha is the voice of Asia and the conscience of the world.
(Published on the occasion of Buddha Purnima) ASSAM TRIBUNE

Saturday, April 25, 2009

The Vedantic Mind

Dr Jyotsna Bhattacharjee
It can be said without any preamble that Indian philosophy is mostly influenced by Vedanta. Literally the word “Vedanta” means the “end of the Vedas”. Primarily the word stood for the Upanishads, though afterwards its denotation widened to include all thoughts developed out of the Upanishads, which were the last literary products of the Vedic period. In fact, they marked the culmination of the Vedic speculation.

Philosophy lays stress on mind, and Indian and Western philosophers have contributed largely towards diverse explanations regarding the existence and nature of mind. Indian culture and Western culture of course cannot be termed as identical. The former is more subjective, while the latter is more objective, but we seem to be more influenced by Western culture in modern times.

Indian philosophy depends mainly on Vedanta. The most common question on which the schools of Vedanta are divided is: What is the nature of the relation between the self (jiva) and God (Brahman)? The important exponents of Vedanta are Sankaracharya and Ramanuja. For Sankara, both are identical (Advaita), while for Ramanuja, the two are related to one another as part and the whole (Vistadvaita). Both of them influenced the Indian mind, though Ramanuja’s monism is more popular.

Indian philosophy is mainly spiritualistic, and all the Indian systems strive to realize the Reality. Indian philosophy lays emphasis on atman or the mind, and most of the Indian philosophers have tried to understand the meaning and implication of atman. Self-knowledge is the highest knowledge in Indian philosophy. Hence all the philosophers tried to understand the human mind. It is a pity that even with speculations on antardristi or antarmukhita, the very foundation of the sustainable and living Indian culture, Descartes is considered as an authority on mind. Yet, since the emergence of quantum physics, the entire Cartesian-Newtonian paradigm of understanding relating to the world has been thrown away even in the Western scientific world.

Once Indian philosophy commanded the respect and confidence of other nations. They looked towards India to understand the intricacies of the universe and the reality behind appearance. But that glorious reign of Indian philosophy is over, and we have been dominated by the Western materialistic culture, which is objective and pragmatic.

Indian mind is basically Vedantic. But we must note that Indian philosophy must not be identified with Hinduism, as they are quite different. By the word ‘‘Vedanta’’ we are not referring to “Hinduism”. Actually in the technical sense there is no evidence of “Hinduism” anywhere in the vast panorama of Indian classical literature right from the Rig Veda to Manusmriti. The word ‘‘Hindu’’ does not appear even once in the Ramayana or the Gita. Hence the term ‘‘Vedantic mind’ should not be construed as a Hindu aphorism.

Indian philosophy upholds spiritualism and regards the universe as temporal as well as unreal. That is why some critics cast aspersions on Indian tradition by saying that it emphasizes wholly on the fluctuating and the feeble nature of the universe, and that there is no stability at all. But it is a wrong view. Vedantic wisdom is the focal point of Indian philosophy. If we look into our literature we find many instances of the stability factor behind the fleeting panorama. Our writers often talked of an infinite eternal reality, which is unchangeable behind the fleeting and fluctuating phenomena. Rabindranath once said in one of his articles: “The Infinite is not a matter of philosophical speculation to India; it is as real to her as sunlight.” Such writing implies the permanence of a changeless perfect being. Swami Vivekananda declared, “It is the unchangeable that is noumenon, which has become phenomena...” All these statements indicate the permanence of the reality. Ancient Indian philosophers talked about the permanent Brahman.

Once spiritualism was the dominant factor in India. Unfortunately, this high spiritualism has been replaced by materialism due to Western influence. Now the Indians themselves have started ridiculing the past glorious culture as impractical and useless in the modern era. Such arrogance and too much dependence on materialism has led the earth to the brink of ecological disaster and psychological anomie. People are getting crazy in search of money and power, which in turn has led the Indian ethos to moral bankruptcy.

The people of the West believe that reason is the only source of knowledge and for them reason is the only means of getting information about the facts of the universe. But a giant of the stature of Aldous Huxley had warned: “The habit of analytical thought is fatal to the intuitions of integral thinking, whether on psychological or spiritual level”. Huxley thought that the ultimate ground of all existence has a personal touch. Rabindranath had remarked that sciences are only interested in “how”, and not in “why”, and as a result the personality factor in understanding is totally ignored. If nature is denied personality, then men cannot form any relationship with nature.

If the Indian mind can get rid of Western influence, perhaps it can go back to the past and contemplate on the reality and universe from the natural point of view.
(The writer is a former HoD, Philosophy, Cotton College, Guwahati) THE SENTINEL

Monday, April 20, 2009

Akshaya Tritiya

The Golden Day

By Subhamoy Das

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

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

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

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

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

Bright Births
It is also believed that people born during this time shine bright in life. Many luminaries were born during this period: Basaveshwara born on May 4, Ramanujacharya and Adi Shankaracharya on May 6, Swami Chinmayananda on May 8 and Lord Buddha on May 16.

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