Saturday, September 6, 2008

Radha Ashtami: 7th September 2008


Shri RadhaRani


Sri Radha-ashtami is on 7th September in the year 2008. Sri Radha descended in Barsana, a village of India some 5000 years ago. The most revered occasion of the year for the people of Barsana, the joyous celebration begins with chanting of the leelas or divine play of Sri Radha with thousands of padas being sung in her honor.


 Shri Radha, Daughter of Vrashbhanu Baba & Kirti Maa


The manifestation day of Sri Radha is celebrated as Radhashtami throughout the country, particularly in the north with dedicated devotion and joyous abandon. The festive occasion is observed 15 days after Janmashtami of Lord Krishna, on the sacred eighth day of the Bhadrapada month of the Hindu calendar, in the waxing phase of the moon somewhere between (August-September). Sri Radha was born in Barsana, a suburb of Mathura as the daughter of Vrashabhanu and Kirti.


Celebration
On the day of Radhashtami, devotees acquire special sanctions which are not allowed generally. Radharani's name is not chanted overly due to the possibility of committing errors towards her. Neither are people allowed to enter Radha Kunda which is considered sacred. On the festival of Radhashtami, people ardently wait for midnight to bathe here.


The Mahamantra


The maha-mantra is a prayer to Shri Radha. By chanting Hare we beseech Hara or Radha to please engage us in Lord Krishna’s service. As Krishna is the source of all manifestations of God, Sri Radha His consort is the source of all shaktis or feminine manifestations of cosmic energy. She is thus the supreme deity in Gaudiya tradition, for it is said that She controls Krishna with Her love and that perfect spiritual life is unattainable without her grace.


Shri Radha Enchants Krishna

The relationship between Radha and Krishna is that of inconceivable identity in difference or acintya bheda abheda. Krishna enchants the world but Sri Radha enchants even Him.


The Brahmavaivarta Purana

The 'Brahmavaivarta Purana' describes Radha as a consort of Krishna’s in the heavenly sphere called golok who due to a curse was destined to come to earth reborn as a milkmaid and be re-united with Krishna.


Shri Lakshmi-Vishnu Incarnate as Shri Radha-Krishna


Other interpretations reveal, just as Vishnu appeared in the incarnation of the human hero Krishna to save the earth, his consort Laxmi also came with him in the incarnation of Radha. In the sensuous lyrics of ‘Gita Govinda’ by Jayadeva, she is exalted as Krishna’s hladini shakti or blissful energy. In this position it is Radha who is the principal idol of devotion and the symbol of divine love.

The Shringara Rasa of Shri Radha-Krishna


Devotees are required to savour the shrinagara rasa of Radha by smarana or living through the countless legends of the playful dalliance of Radha and Krishna. Lord Krishna is conceived as the sole purusha, the supreme male and the human soul striving for spiritual evolution is therefore conceived as a woman, a celestial energy of the divine.

Shringara bhakti whether of the pushit maris or the Gaudiyas is suffused with madhurya or sweet love, the key to understanding and celebrating the love of Shri Radha-Krishna and in doing so get a glimpse of one’s own transcendental self. As madhurya translates into ananda comes the realization that everyone is ultimately a nayika searching for Krishna.


Thursday, September 4, 2008

Shri Lalita Chath: 5th September 2008

Lalita Devi is the main ashtasakhi of the eight primary sakhis. The most exalted, she is 27 days older than Srimati Radharani. According to astrological calculation, Shri Lalita Chath or manifestation day falls on the day before Sri Radhaashtami or appearance day.


Shri Radha feels that her love for Krishna can always expand to greater heights, and therefore she manifests herself as the many gopis, her kaya-vyuhas (replications) of Braj, who fulfill Krishna’s desire for a loving relationship in a variety of ways, with different moods and emotions. As Radha and Krishna’s sole purpose is to engage in a loving exchange, the gopis exist to assist them in their love-play in the isolated nikunjas.


Basically the gopis are divided into five groups. The most important is the parama-preshtha-sakhis or the eight primary gopis named, Lalita, Vishaka, Chitra, Indulekha, Champaklata, Tungavidya, Rangadevi and Sudevi. The love of the gopis is transcendental love of the highest order, said to be the zenith of spiritual awareness.


Inevitably the leader, Shri Lalita is the eldest of Krishna’s gopis. Though a close confidante of the divine couple, she is more inclined to Shrimati Radhika.


An intimate companion of Radharani, she is the khandita with a contradictory and hot-tempered nature. Her complexion is bright yellow and garments the color of peacock feathers. Shri Lalita has adept expertise in arranging the rendezvous of Radha and Krishna and their conjugal fights.


Her mother is Saradi Devi and her father is Vishoka. Her husband is Bhairava, who is a close friend of Govardhana Malla, the husband of Candravali.

There are two types of services in madhurya (sweet love) the watchword of shringara rasa which takes us to the very heart of the love of Radha-Krishna. One is the manjaris’ bhava (love flowing towards the Lord) and the other is of the sakhis. Lalita always serves in the bhava of a sakhi. The sakhi or the love messenger’s only concern is to see Radha and Krishna united and joyous in love.


To this end she not only carries messages but comforts and even admonishes them. Jayadeva’s ‘Gita Govinda’ leaves no doubt that the sakhi is not just a literary device but an indispensable persona in the dynamics of love and in our celebration of that love. Not mere voyeurs, by identifying with the sakhi we raise the celebration of shringara rasa (sensual and spiritual love) to aesthetic heights, which takes us to the very heart of the love of Radha-Krishna.


There are four types of sakhis: svapaksa, vipaksa, tatastha and suhrt. Lalita Devi and Visakha Devi are examples of gopis who are svapaksa to Srimati Radhika, their love for Radha stands supreme with their prime concern being Radhika’s pleasure


Karhala:
Shri Lalitaji
was born in the village of Karhala. This is the site of Dadhi Daan (a ritual celebration of Krishna’s birthday involving the throwing of dahi mixed with turmeric). It is said that the Raas Leela was inaugarated here by Shri Ghamand Devji. Karhala is considered the navel of Braj.


Ooncha Gram:


Her father later on brought her to Oonchagaon. Shri Lalitaji is the predominant of Shri Krishna’s chief sakhis. When Shri Radha-Krishna are engaged in their most intimate transcendtal exchanges she is allowed to stay on. This is Lalitaji’s birthplace and she is blessed with worldly naivete and purity making her temple worth a visit. Her devotion to Shri Radha-Krishna makes her the most fortunate of all gopis when she serves the needs of the divine couple in their private moments.


Her only concern is to see Shri Radha and Shri Krishna united and joyous in love. Overcome by her dedicated devotion, Lord Krishna always has her by his side. Lalitaji is very sharp-witted and also well-versed in illusion. Shri Baldev temple lies to its east and the Samadhi of Narayan Bhattji is closeby.


Chitra Vichitra Shila:
This shila or boulder is planted next to the phislani shila. An excellent example of painting done by sakhis, it is worth a visit. The workmanship colored in various hues has a distinctive pattern. Rain, sunshine and cold waves have not impacted the pieces of art, appearing the same since ages. When the sakhis did shangara of the lover and his beloved, organizing Shri Lalitaji’s wedding with Shyam Sunder; her palms adorned with henna rested on this shila or boulder. In anticipation of witnessing this miracle once again, the shila imprinted the love-soaked coloured palmprints of Shri Lalitaji on its heart and is very proud of the fact.



Shri Lalitaji’s Wedding Site:


At the age of seven Shri Krishna fulfilled Lalitaji’s heart’s desire and married her. Till date the site resounds with the celabrations of their marriage on Bhadra’s Shukla Dwadashi which falls after Shri Radha Ashtami. An enchanting and isolated site it captivates us.


Shri Lalita Kund:
Establised by Shri Lalita this great teerth is tough to attain even by deities. Shri Lalita, an intimate close sakhi of the Lord is the prime ashtasakhi (eight primary sakhis who by their pure zenith of spiritual awareness, make us gradually develop prema or love for Krishna) Though all sakhis strive for the Lord’s joy, she is very tender and sharp-witted, having an entry to every romantic dalliance of Shri Radha-Krishna.


Adept at interpreting each gesture of the Lord, she takes action accordingly. Figuring out the Lord’s mindset she got Shri Radha to him in this lovely foliage. The two were soon engrossed in their amorous frolics with Lalitaji captivated by their madhurya or sweet love. A group of sakhis gathered here, enchanted by the scenario. Situated to the east of Nandgram it has the Surya Kund nearby where the Sun God was ecstatic on sighting Lord Krishna.


Larhli Kund:
Shri Lalitaji
arranges for the union of Shri Radha-Krishna here to see them united and joyous in love. It is on the western side of the Pawan Kund.


All the asta-sakhis have many excellent qualities, and therefore Srila Rupa Gosvami writes, "Of all the gopis, the asta-sakhis are the topmost." For example, Srimati Tungavidya-devi can speak with all types of birds and animals. Srila Rupa Gosvami prays, "I offer pranama again and again unto Srimati Lalita-devi."



Asth Sakhi Kunj:


Unsurpassed in beauty, embellished with fragrant lotuses, the dalliance of Lord Krishna and Radha abounds in these bowers. Mesmerized by the dense foliage are Shri Lalitananda and Vishakhaji’s Madan-Sukhad Kunjs. Bejewelled pillars, enchanting stairs, chirping birds and blossoming flowers adorn these sites. The six seasons bloom in all their glory wherever Lord Krishna ventures.


The Lord dallies on this heaven called earth, sometimes during the Jhoolna Utsav and at times engrossed in the twinkling anklets during Raas (rapturuous dance). Enraptured, Shri Radha is focused on Lord Krishna as she clings to him with endearing gestures. Chitrananda, Puranendu, Hem, Manohar, Arun and Hari Kunjs dot the ambience. At Hem Kunj there is a kitchenette where Champkalaji cooks for Shri Radha-Krishna.



Prem Sarovar:


Shri Lalita on hearing even the slightest crafty word from Krishna to Radhika is immediately angry, cutting Him off with sarcastic words that make even Krishna lose face. Love is predominant in the realm of Shri Radha-Krishna. Whatever the Lord does pleases Shri Radha and he does whatever she fancies. Saying so, Shri Manmahaprabhu Hit Harivanshji has thrown light on the subject. Striving for the happiness of the lover, the zenith of spiritual awareness is worth calling love.


This is the same Prem Sarovar where Shri Radha-Krishna and their kaya-vyuha gopikas have savored several charming episodes of love. Beneath the canopy of fragrant kadamba trees they are engaged in love talk, as they fix their tryst. During the rainy season this site comes to life with the merriment of swings and at times resounds with the sound of tinkling anklets. Fragments of these dalliances scattered around are woven around this site known as Prem Sarovar.



Gahar Van:


Gahar Van as the name indicates is a dense forest. It is the idyllic landscape for the romantic escapades of Shri Radha-Krishna, the longing of the gopikas, and the unfolding of their madhurya or sweet love. Dearly loved by Shri Radha, a site where gopikas giggle and the place resounds with their tinkling anklets as they wander around the trees.


Highly revered Ushaji Bahinji visited the place, expressing the ambience beautifully. Shri Hit Harivanshji Maharaj said that if Shri Radha is graceful in love’s fulfillment and dignified in love’s separation, Shri Lalita Sakhi is the love messenger. The sakhis’ sole concern is to see Shri Radha-Krishna united and joyous in love. Till date these divine dalliances are prevalent in Gahar Van. Only the very fortunate of devotees are able to sight them.


Anjnauk (Anjan Van):
Shri Lalita
has acquired the rare distinction of being an expert in adorning Radharani. While applying kajal, she reminds Radhika of the time she forgot to darken her eyes and Krishna applied it himself. One day sitting in her chamber, Shri Radha was doing shringara. A parrot named Vichshan narrated the scenario to Shri Krishna. Suddenly the Lord playing the flute which is the breath of their love; drew Shri Radha and her sakhis and they headed to this forest. Making Shri Radha sit on the front boulder, he absorbed her ravishing beauty.


Seeing her eyes not darkened enough, he applied collyrium and purposely smeared it right upto the eyebrows. Soon after with a mirror he went upto her and holding her hand, wiped it neatly to make up for his error. He repeated this incidence several times which led to an unprecedented dalliance. The sakhis planned to shower them with flowers and after plucking them savoured their romantic escapade which gave them divine joy. Renowned as Anjnauk (Anjan Van) it recounts those pleasurable efforts.



Gulal Kund:


When Shri Lalita approaches a young maiden in Vrindavan, and finds out after clever interrogation that she is inclined toward her devotional ideal Radhika, she immediately fulfills her desires. The festival of Holi leads to Shri Radha-Krishna along with their sakhis being enthralled by a riot of colours. Red and other hues of gulal gather in the sky. Loaded with pichkaris, the Brajbalas invite Radha for the celabrations.


The sakhis are ecstatic on being captivated by the madhurya of Shri Krishna exuded by his gestures and loving tenderness. Shri Nanddasji reveals that now the whole lot drenched with colour entered the kund and splashed water to wash it off. During Phaag (celebration of Holi) the colorful passion awash here enchants all devotees.


Vihval Kund:
The flute in the hands of Krishna is more than a musical instrument; it is the breath of love. Its melody attracts the cows and draws the gopis out of their homes for a romantic dalliance with the Lord. Hearing its mellifluous sound the enraptured village girls yearn for a glimpse of him. Priyaji Shri Radha on hearing this call to eternity came to a nikunja.


Shri Lalita instructs Srimati Radhika by saying, ‘O unchaste Radha! Do not be so generous and soft with that cunning son of Nanda Maharaja.” The greed of sighting her beloved Lord unnerved Shri Radha every moment. Not able to bear her delicious anguish Lord Krishna soon came close to her. Vihval Kund narrates the ethereal intimacy of their union. The kunds or ponds of Shyam, Lalita, Vishakha, Maan, Mohini and Bhalbhadra are close by.



Kam Sarovar:


Shri Lalita is the preceptor for all the girlfriends or sakhis of Radharani, teaching them all about sisterly affection. The delights of Paradise are reflected as if by a cosmic mirror onto the Kam Sarovar, a site of the gopikas amorous dalliance with Lord Krishna. Lord Krishna is the focus of the ardour of the gopis, the object of their longing and love which is expressed in the cry of the enraptured gopikas for union with their paramour.


Their passion is pious and love is pristine, with not a trace of self-gratification or sensual pleasure. Embodiments of love, their longing for him is in fact the cry of the enraptured soul for union with the Lord who acclaims their love as pure and greatly admires it. Kam Sarovar is famed as the site of celestial passion.


Shri Lalit Mohan Sthal:
Hey Shri Krishna immersed in love! Hey Lalita Mohan! I make obeisance to you, the bestower of love.


Raas Mandala:
Without the mercy of Shri Lalita, Giriraja or Yamuna, it is not possible to sight the Raas Lila. The first and greatest is Shri Lalita, the second is Giriraja Govardhana and the third is Yamuna or Visakha-Devi.


I salute you hey Raas Mandala made for the Raas or pleasure of the Lord! If there is one aspect to Shri Krishna’s enigmatic persona which distinguishes him from all other deities it is his leela. This divine play which is both real and illusionary makes him both human and divine at the same time. Delighting in play, he endears himself and brings delight to all his devotees. Who can possibly describe the good fortune of Braj Bhoomi where every site has been touched by the feet of Shri Radha- Krishna and their group of sakhis, thereby making it even highly honored for saints.


Kadamba Khandi:


Shri Lalita is most expert in arranging secret trysts between Radha and Gopinatha. The ethereal kadamba trees on the banks of the Pavan Sarovarform form a sort of canopy beneath which Shri Radha-Krishna fix their rendezvous. The great merit of the kadamba flowers is unique. Their pride on becoming the shringara of the Lord’s mukut, beautifully adorning his ears, serene sensuality on being strung in his vanamala makes their joy know no bounds. When they grace Shri Radha’s neck, the Lord is jealous of their closeness with his beloved.


Caressing their bodies, these kadamba flowers make the sakhis experience the playful dalliances. At times when the Lord frolics on the Pawan Sarovar with his sakhis, the drenched flowers exude a fragrance making water play all the more charming. Kadamba khandi on the banks of Pawan Sarovar, the site of several rasiks’ experiences, is very dear to all Vaishnavas.



Sri Lalita-Astakam: composed by Srila Rupa Gosvami.




“I make obeisance to Srimati Lalita Devi whose beautiful face puts to shame the brilliance of the full moon, whose doe-like eyes are ever restless, and who has acquired the rare distinction of being expert in dressing Radharani. She is the reservoir of all good feminine qualities.” [Srila Rupa Goswami]


Srila Rupa Goswami writes:


“I make obeisance to Srimati Lalita Devi, who is always engaged in serving the Divine Couple Sri-Sri Radha and Mukunda She dries up the perspiration that dampens Their lotus feet. She is intoxicated with the highest intimate mellows, and she is the enchanting repository of qualities like exquisite grace, silent gravity, and simple directness of speech. “I offer my obeisances to Srimati Lalita-devi, whose beautiful face puts to shame the brilliance of the full moon, whose doe-like eyes are ever restless, and who has acquired the rare distinction of being expert in dressing Radharani. She is the reservoir of all good feminine qualities.


“I make obeisance to Srimati Lalita Devi, whose ecstatic dancing is a pleasure to the eyes, whose exquisite form is covered by a shimmering silk dress, and whose blouse resembles the color of a peacock. Her golden complexion overshadows even the rising sun, and she is adorned with innumerable spiritual qualities.


“I make obeisance to Srimati Lalita Devi, who is a treasure-house of all excellences, who instructs Srimati Radhika by saying, ‘O unchaste Radha! Do not be so generous and soft with that cunning son of Nanda Maharaja. Such timidity befits the mood of a conservative gopi, daksina-bhavi. You should be nonchalant, like the liberal gopi, bamya-bhavi and thus please Him. Please hear my words, for they are for Your benefit’.


“I make obeisance to Srimati Lalita Devi, who is an unlimited ocean of all good qualities, who when hearing even the slightest crafty word from Krishna to Radhika is immediately angry, cutting Him off with sarcastic words that make even Krishna lose face: ‘Oh, You are so truthful! Just a nice, simple-hearted and chaste lover!’


“Srimati Lalita Devi is a reservoir of divine qualities, on whom mother Yasoda showers her parental love. She is the preceptor for all the girlfriends, sakhis, of Radharani, teaching them all about sisterly affection. Her life and soul is Krishna, the younger brother of Balarama, and she is junior also to Srimati Radhika. May Lalita-Devi give me the opportunity to worship her”.


“I make obeisance to Srimati Lalita Devi, who is the embodiment of all sublime qualities, who when she approaches every young maiden upon seeing her in the vicinity of Vrindavana, and finds out after some clever interrogation that she is inclined toward her mistress Radhika, immediately fulfills her desires and satisfies her completely.


“I make obeisance to Srimati Lalita Devi, who is most expert in arranging secret trysts between Radha and Gopinatha, so that the Divine Couple may engage in pleasurable pastimes. She is not interested in any other festival, for she is the chief among all the intimate sakhis of Gokula”


When our passion is pious and love is pristine, on reciting this astakam in praise of Lalita Devi we are invariably brought into Shri Radha’s group of sakhis. Emulating the gopis’ love for Shri Radha-Krishna, whose longing for him is in fact the cry of the enraptured soul for union with the Lord, we come close to the divine. Srimati Lalita Devi is the wish-fulfilling tree of the prema-seva of Shri Radha- Krishna. Whoever chants the Lalita-Astakam will certainly delight them.


Tuesday, September 2, 2008

Ganesh Chaturthi


Ganesh Chaturthi is on 3rd September in the year 2008. Religious festivals turn the year’s arid stretch into a recognizable landscape.


Ganesha, the foremost god of the Hindu pantheon is beheld as the most auspicious God of new beginnings and widely worshipped as the supreme god of wisdom, prosperity and good fortune.


Ganesha has the head of an elephant on which is perched a delicate tiara, four podgy hands joined to a sizeable belly with each hand holding its own symbolic object. One has a trishul, or a trident, the second an ankush or goad made from his own broken tooth, the third hand elegantly holds a lotus and the fourth a rosary (sometimes replaced by modaks, his favourite sweet).


On Ganesha Chaturthi Lord Ganesha, the son of Shiva and Parvati bestows his presence on earth for all his devotees. Also known as Vinayaka Chaturthi it is celebrated as the birthday of Lord Ganesha. The festival is observed in the Hindu calendar month of Bhadrapada, starting on shukla chaturthi (fourth day of the waxing moon) sometime between August and September. The festivities last for 10 days, ending on Ananta Chaturdashi.


Hindu Scriptures relate the story of Lord Ganesha. Ganesha means Lord (isha) and Ganapati stands for (pati) of Shiva's ganas. The deity was created by goddess Paravti, the consort of Lord Shiva.




According to legend, Parvati wanting to bathe conceived an idea of creating a son who could guard the entrance. She created Ganesha out of the sandalwood paste that she used for bathing and breathed life into the figure. Standing watch at her door, he was instructed not to let anyone enter. Lord Shiva, (third god of the Hindu Trinity who presides over the dissolution of the world) chose that very moment to drop in, after a long period of meditation at Kailash (Shiva’s abode).


Ganesha not knowing Shiva stopped him from entering Parvati's chamber. Enraged at his impudence, Shiva drew his sword and slashed off Ganesha's head. When Pavarti emerged and absorbed the scenario she flew into a rage.


The Gods were petrified and Shiva, eager to pacify Parvati, dispatched his ganas (attendants) to bring the head of the first living being, sleeping with his head towards the north (auspicious direction associated with wisdom). They spotted an elephant in such a posture and brought its head. Positioning the head on the trunk of Parvati's son, Shiva breathed life into him. Ecstatic, Parvati embraced her elephant-headed son whom Shiva named Ganesha, the lord of his ganas.




Another tale recounts how the Gods decided to choose their leader between the brothers- Kartikeya and Ganesh. Whoever took three rounds of the earth first would be acclaimed with the position. Kartikeya seated on a peacock, his vehicle, soon enough ventured for the mission. Ganesh was given a mooshak or rat, which moved swiftly. He made obeisance to his parents and circumambulating them three times, completed the test before Kartikeya. He reasoned, "My parents pervade the entire universe and going around them, is more valuable than going round the earth." All present were amazed at Ganesha's logic and he was renowned as Ganaadhipati or leader, now famed as Ganpati.



There is a story woven around the symbolic snake, rat and the singular tusk. On one of his birthdays, Parvati cooked twenty-one varieties of delicacies and a whole lot of sweet porridge. Ganesha ate a lot and mounting his little mouse, embarked on his nightly rounds. His mouse suddenly stumbled upon seeing a huge snake. To adjust His belly, Ganesha put the snake on as a belt around his stomach. All of a sudden, he heard peals of laughter and saw the moon mocking him. Infuriated, Ganesha broke off one of his tusks and hurled it at the moon. Parvati instantly cursed the moon, confirming that whoever looks at it on Ganesh Chaturthi would be accused of a wrong doing. The entire cosmos is known as the belly of Ganesha with Parvati as the primordial energy. The seven realms above, seven below and the seven oceans are lodged inside the cosmic belly of Ganesha. They are bound together by the kundalini or cosmic energy symbolized as a huge snake which Ganesha ties around Him. The mouse is our ego and Ganesha, using it as a vehicle, underpins the need to control our ego which ultimately leads to Ganesha consciousness.


Started by Chatrapati Shivaji, the great Maratha ruler, to promote culture and nationalism, the festival of Ganesh Chaturthi was revived by Lokmanya Tilak. Though celebrated all over India, it is most elaborate in Maharashtra and other former states of the Maratha Empire.


About two months prior to Ganesh Chaturthi, life-like clay models of Lord Ganesha are made by skilled artisans. The festival starts with the installation of these Ganesh statues in colorfully decorated homes and mantapas (specially erected temporary structures) in every locality.


The priest, then invokes life into the statue amidst the chanting of mantras, known as the Pranapratishhtha ceremony. After this the ritual of Shhodashopachara (16 ways of paying tribute) follows. Coconut, jaggery, 21 modakas, 21 durva (trefoil) blades of grass and red flowers are offered. The statue is anointed with red unguent, typically made of kumkum and sandalwood paste. Throughout the service, Vedic hymns from the Rig Veda, the Ganapati Atharva Shirsha Upanishad and the Ganesha stotra from the Narada Purana are chanted.

For ten days, from Bhadrapad Shudh Chaturthi to the Ananta Chaturdashi, Lord Ganesha is worshipped.


On the 11th day, the statue is taken in a procession through the streets amidst much fanfare. Being immersed in a river or the sea symbolizes a ritual farewell to the Lord journeying towards his abode in Kailash, taking away the misfortunes of his devotees.


The main sweet dish during the festival is the modak. The festival is awash with cultural activities like songs, dramas and orchestra along with free medical checkup, blood donation camps and charity for the poor.


The festival ends with ardent entreaties to Lord Ganesha to return the next year with chants of, "Ganpati Bappa Morya, Pudcha Varshi Laukar Ya!" (Hail Lord Ganesha, return again soon next year).


Swami Shivananda Recommends:
On Ganesh Chaturthi meditate on stories related with Lord Ganesha during the Brahmamuhurta, early in the morning. Soon after a bath, go to the temple and pray to Lord Ganesha with dedicated devotion, offering some coconut and sweet pudding. Ardently entreat Him to remove all obstacles hampering the spiritual path. Worship Him at home with the assistance of a pundit. Sense his living presence by having an image of Lord Ganesha at your residence.


"O Lord Vinayaka! The remover of all obstacles, the son of Lord Shiva, with a form which is very short, with mouse as Thy vehicle, with sweet pudding in hand, with wide ears and long hanging trunk, I prostrate at Thy lotus-like Feet!"


Revered as Vigna Vinayaka, He is the Lord who removes obstacles hampering spiritual aspirants, and bestows worldly as well as spiritual success.


Ganesha, the god of wisdom and prosperity is invoked before beginning any auspicious work by the Hindus. His blessings are said to be imperative for the fulfillment of one's desires.


Lord Ganesha represents Om or the Pranava, which is the chief Mantra among the Hindus. This explains the practice of invoking Ganesha before beginning any rite or undertaking any project. His two feet represent the power of knowledge and action. The elephant head is significant in that it is the only figure in nature that has the form of the symbol for Om.


In the Ganapathi Upanishad, Ganesha is identified with the Supreme Self. The legends connected with Lord Ganesha are recorded in the Ganesha Khanda of the Brahma Vivartha Purana.


His Mantra is Om Gung Ganapathaye Namah. Spiritual aspirants who worship Ganesha as their tutelary deity repeat this incantation or Om Sri Ganeshaya Namah.


The devotees of Ganesha do japa (repeating an incantation) of the Ganesha Gayatri Mantra:

Tat purushaaya vidmahe
Vakratundaaya dheemahi
Tanno dhanti prachodayaat.


Lord Ganesha is an embodiment of wisdom and bliss. Lord of the Brahmacharis, He is foremost amongst the celibates.


He is the presiding Deity of the Muladhara Chakra, the psychic centre in the body where the Kundalini Shakti resides. Lord Ganesha's two powers are the Kundalini and Vallabha or the power of love.


The significance of riding on a mouse is the complete conquest over egoism. The ankusha represents His ruler ship of the world, being an emblem of divine royalty.


He is the Lord of Ganas, the celestial servants of Lord Shiva.


The Vaishnavas also worship Lord Ganesha, addressing him as Tumbikkai Alwar which means divinity with the proboscis (elephant's trunk).

September 2008 Calendar



A)Since Lord Krishna Janmashtmi was on 24th August His Divine consort's appearance day, Shri Radhashtmi

cannot be far away. It is on Monday, 8th September ...Shri Vrashbhanupur. But since Shri Radhaji's abhishek (ceremonial bathing of an idol) will be in the morning at 4 am, devotees must reach Barsana on Sunday, 7th Sept for the divine darshan of Kishoriji.


The 8th of Sept is also the birth anniversary of Swami Shivianandji Maharaj the founder of Rishikesh's Divine Life Society. We make obeisance to his holy feet for wisdom and bhakti.



Other important dates in this month are Varaha Jayanti or Lord Vishnu’s incarnation as a boar on the 1st of September



B) WED, the 3rd September is Shri Ganesh Chaturthi

Amongst Hindu Gods, Lord Ganesha enjoys a unique position. He is to be worshipped and revered first so that all rituals and worships are fruitful. This is the boon given to Lord Ganesha by the Supreme Lord so let us make obeisance at His holy feet for success, wealth and wisdom. His blessings are exceptional as money without discretion inevitably leads to disaster but Lord Ganesha makes wealth delightful.



C) FRIDAY the 5th of Sept is Lalita chhath

Sri Lalitaji appearance day. The ashtasakhis or eight primary gopis are named Lalita, Vishakha, Chitra, Indulekha, Champakalata, Tungavidya, Rangadevi and Sudevi. Lalitaji's birthday is celebrated just 10 days after Lord Krishna Janmashtami in UNCHAGAON which is about 5 kms from Barsana. Most revered Saint Ushaji went regularly every year to pay her tributes at the holy feet of divine Lalitaji


D) SUNDAY the 14th of Sept is the most pious Anant-Chaudas.
Monthly Sri Hari Kirtan as initiated by most revered Manohar Baba is at Khare Saheb's home.


E) Monday - 15th Sept to 29th Sept, Monday

Holy oblations or Shradhs begin and end with Amavasya shradh on 29th -- let us humbly bow to all our Pitars or forefathers.



D) TUESDAY the 30th of Sept

Most auspicious Navratras begin with Sri Durgashtami on 8th Oct and Dussehra is on 9th Oct.

Sunday, August 31, 2008

Varaha Jayanti is today the 1st of September 2008.



Varaha Avatar or the Boar Incarnation of Vishnu

In Hinduism, Varaha, the third avatara of Vishnu manifests as a boar. The incarnation symbolizes the resurrection of earth from pralaya or deluge and the establishment of a new kalpa or cosmic cycle. He fulfils his dharma as a Vishnu avatara of defeating Hiranyaksha, a demon who had carried earth (prithvi) to the bottom of the cosmic ocean. The combat between Lord Varaha and Hiranyaksha lasted a thousand years, which the Lord finally won because of his innate divinity. Vishnu married Prithvi in this avatara.


Varaha is depicted as having a boar’s head on a man’s body with four arms. Two of them hold the wheel and conch-shell while the other two hold a mace, sword or lotus or make a gesture of blessing. Earth is held between the boar’s tusks. In the Varaha Purana the form of narration is a recitation by Varaha.

Pralaya or destruction of the cosmos in the great flood, during the Satya Yuga, was followed by the beginning of a new kalpa or cycle of existence. Brahma, Creator of the Universe, was engrossed in the mighty task of creation but Earth or Bhudevi, ravaged by surging waves and burdened with the rising sins of creation sank to the bottom of the fathomless ocean.

The Bhagavata Purana describes the boar manifesting from Brahma’s nostril and details Vishnu’s battle with demon Hiranyaksha. Miserable Brahma, ardently appealed to the preserver Lord Vishnu, "O Lord, please come to my rescue and retrieve Mother Earth". Soon enough a tiny white boar manifested out one of Brahma’s nostrils, smaller than his thumb in size. To his sheer surprise, the boar continued growing in size until it had assumed a gigantic form and Brahma realized the Boar or Varaha was none other than Lord Vishnu.


The Vayu Purana affirms that the boar delighting in water was the perfect choice for bringing earth back onto the land. Storming through the clouds, the boar zealously plunged into the ocean. After a frantic search, the Varaha Incarnation discovered Bhudevi, stuck in the ocean-bed which he penetrated with his tough tusks and dug up. Then, he carried her upwards, towards the surface.


Meanwhile, the disruptive demon, Hiranyaksha arrived on the scene. A formidable foe of the deities, attaining a boon from Brahma by severe penance, the asura used to invite gods for combat and often defeat them with his ferocity. He approached Varuna, the water god, for battle but the deity aware of his evil intentions plus his own limitations, instigated Hiranyaksha to pose a challenge to Vishnu.


He gathered the news from Narada Muni, the divine sage and a dedicated devotee of Lord Vishnu that the Lord was escalating upwards from the ocean with Bhudevi on his tusks. Blinded by pride and arrogance, Hiranyaksha leapt into the ocean and spotted the Varaha Avatar bearing earth. The Varaha, heedless of the Asura’s confrontation, safely deposited Bhudevi on the shore, bestowing Divine Benediction on her, "May you fit into the Divine order".


A terrific battle ensued since it was time to ward off evil, possible only by Vishnu’s valor. Simultaneously, Brahma cautioned the furious Varaha, "Twilight is approaching and in an hour he will become more powerful and formidable. So, slay him quickly and rid us all of the menace." The warning urged the Lord to cast the fatal deathblow upon the vicious Asura. The demon was destroyed and peace and order restored to the Universe. Brahma and all deities, expressed their gratitude by eulogizing The Lord`s Magnificence.


Varaha Avatara very much like Matsya and Kurma Avataras, endorses the eternal truth that God can descend in any form, while coming to the rescue of the virtuous. Thus it is imperative for religion to impart the essential knowledge that God resides in every creature since all are but His manifestations.