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General Discussion / Philosophical Statements and poems in Tamil
« on: June 30, 2019, 10:52:06 AM »
Tamil literature has wonderful philosophical statements and poems and I am sharing here some that I came across

 I will go with some proverbs in Tamil.

தீதும் நன்றும் பிறர் தர வாரா.

Theethum Nandrum pirar thara vaaraa ( English)


No good or bad thing will come to us through others.

ஒன்றே குலம் ஒருவனே தேவன்

Ondre Kulam Oruvanae Devan ( English)


Mankind is one and god is one

வினை விதைத்தவன் வினை அறுப்பான்

vinai vithaithavan vinai aruppAn ( English )


you reap what you sow

General Discussion / Thirukural
« on: June 19, 2019, 11:40:22 AM »
This thread is fully dedicated to Thirukural , a great Tamil Text of 1330 couplets in 133 Chapters ( each Chapters has 10 couplets ) and  divided into 3 main topics - Dharma ( Virtuous living )   , Artha ( Wealth ) , Kama ( Pleasure ) .It was written by Saint Thiruvalluvar more than 2000 years back . This is just a simple introduction . More later about it .

This is my first post here

General Discussion / Spiritual Doubts Answered
« on: May 19, 2019, 11:04:40 PM »
This thread will have some spiritual doubts answered by various teachers from various Spiritual Schools - Ramana , Ramakrishna , Sivananda , Chinmaya , Dayananda , JK ,Osho etc etc .  It does not matter who the teacher is just see if the answers bring clarity to you .

Negative Vasanas: What to Do About Them?

Question-1 I have a strong negative vasana troubling me. I seem to get free from it for long periods and I return to it; and when it returns I feel guilt and shame. I try my best to get free from it, but instead I seem to be stuck with it. What do you suggest for me to do?

Answer : I vaguely remember that we talked about this some years back. Anyway, in a few words vasanas are traces or impressions left in the causal body (subconscious mind) every time we respond to the field with our actions. In this context, we can classify vasanas as ?positive? vasanas and ?negative? vasanas. Positive vasanas are the fructification of positive past actions. They are the ones conducive to spiritual growth and the development of purity of mind. Negative vasanas are the fructification of negative past actions. They prevent spiritual development. They are going to keep you stuck and guilty. But the good news is that however strong and deeply rooted a negative vasana may be, it can always be obstructed, reduced to a manageable proportion and, with the karma yoga spirit, gradually transformed into good, positive actions.

Positive actions are sattvic actions ? actions done with the spirit of contribution to the field. Your main motivation is to act in harmony with dharma, regardless of your self-centered desires, which are meant to be sacrificed on the altar of dharma. Sattvic actions aim first to fulfill the needs of the total, and your personal needs secondly. It is conducive to the development of good vasanas ? vasanas which will cause your rapid spiritual growth.

A rajasic action is the one aiming to fulfill one?s personal needs only. They are the ones producing rajasic vasanas, vasanas responsible for personal material gains. They are conducive to prosperity and the development of a positive self-image. They do not trouble the mind to the extent that one feels compelled to break the rules, to violate dharma. Pure rajasic vasanas do not produce spiritual advancement, but at least they do not bring you down; you remain stagnated, with neither growth nor decline.

A tamasic vasana is the real problem. It is conducive to tamasic actions ? actions that are not only self-centered but also in violation of dharma. People under the predominance of tamasic vasanas are usually lazy, but laziness does not entirely take care of nagging, binding desires. As a result, a tamasic person is inclined to do stupid things in order to get what it wants. Lazy people are not much inclined to do many actions, but those few actions tend to break the rules. They are usually not motivated enough to develop the necessary skills to play by the rules.

How to obstruct and transform those negative vasanas? A vasana is only a vasana in the causal body. Once it appears in the subtle body, it is a ?vritti,? a thought. You can only work on such vasanas in your conscious mind (subtle body). How? By (1) applying the opposite thought with reference to the vasana-thought; (2) denying its expression, mental, verbal and physical; (3) developing the religious attitude known as karma-dharma yoga.

Will power is very important at this level, but not enough. You need knowledge of the three bodies, the nature of desire, the nature of the field, the nature of objects, Isvara?s natural laws (dharma), etc. Knowledge, together with will power: this is the only way to burn away hardwired vasanas; and again, patience is a ?must? because binding negative vasanas are deeply rooted tendencies, habits ? they are developed in time, therefore they die in time too, and gradually.

General Discussion / In Praise of Japa
« on: June 13, 2018, 11:01:12 PM »
In Praise of Japa

By William Page
William Page retired from teaching English at Thammasat University in Bankok. He has associated with the Ramakrishna Vedanta Society in Boston since 1960 and is a member of the Ramakrishna Vedanta Society of Thailand. This article was published in the Fall 2009 issue of American Vedantist, and it is reproduced here by permission of American Vedantist.

Japa is one of the main spiritual practices of the Ramakrishna movement.  Combined with prayer and meditation, it forms a triangle?a three-fold method of reaching out for God, establishing him within, and keeping him there.

Prayer is simply the act of talking to God.  The words can be spoken aloud, whispered, or uttered mentally.  They reach out to God and invite him to come down and take his seat upon the lotus of the heart.

Once he?s there, we begin to do japa and meditate.  Japa is the continuous, silent repetition of a very short prayer or invocation called a mantra.  It can be done on its own or in conjunction with meditation.  Meditation is the act of visualizing God within us.  Together, these two practices establish God within us and enable us to feel his presence.

In the intervals between meditation sessions, we usually get preoccupied with our daily work.  If God gets restless at being neglected and seems inclined to leave his seat, we can bring him back by doing japa.

So prayer draws the Lord from the heavens to the heart, japa and meditation establish him on his throne within, and japa keeps him there.  Of course, his grace is also necessary.  Without it, nothing happens.

Do It Now
Prayer and meditation require our full attention, but one of the advantages of japa is that you can do other things at the same time.  Holy Mother, who was famous for doing prodigious amounts of japa, undoubtedly did much of it while busy with her household chores?husking paddy, sweeping and scrubbing the floor, washing and cutting vegetables.

It?s also a good way to shut down the endless chatter of the mind.  We often find our thoughts wandering.  Japa pulls them back and gives them focus.  It?s like a thread that ties the mind to the lotus feet of the Lord; it reminds us always to pay attention to him.

Sri Ramakrishna taught a variety of spiritual practices, but Swami Brahmananda and Holy Mother placed special emphasis on japa.  If you study their teachings, you?ll find that they constantly emphasized the necessity of doing it, and especially at fixed times in the morning and evening.

The fixed times establish the habit.  Once you get used to doing it at certain times, you get restless to do it when those times come.  If you don?t do it, you feel guilty.  In fact, guilt feelings are common among devotees who skip doing their japa.  If you don?t want to feel guilty, better not skip it!

A common complaint among beginners is that they don?t feel any results.  Swami Brahmananda constantly had to reassure his disciples that if they didn?t feel any results in the beginning, they would feel them later on.  Perseverance is the key. In fact, he told one disciple, ?Follow some spiritual discipline for at least three years, and then, if you find you have made no tangible progress, you may come back and slap my face!?  (Swami Prabhavananda, The Eternal Companion, Vedanta Press, Hollywood, 1947; p. 129.)

Vicarious Japa: A Gift from Holy Mother
Holy Mother said that some of her disciples were incapable of doing much japa, so she did it for them.  In her old age, when her attendant noticed that she was doing japa even in bed, she asked, ?What can I do, my son?  The boys come and entreat me eagerly.  They take the mantra and go home.  But nobody does any japa regularly.  Some don?t do it even once.  Yet as I have shouldered the burden, should I not look after them?  That?s why I do japa and pray to the Master, ?O Master, grant them enlightenment, grant them emancipation, and do you take on yourself their care in every way here and hereafter!??  (Swami Gambhirananda, Holy Mother Sri Sarada Devi, Sri Ramakrishna Math, Chennai, Fourth Edition, 1986; p. 397.  See also Swami Nikhilananda, Sri Sarada Devi, The Holy Mother: Her Teachings and Conversations,  Skylight Paths Publishing, Woodstock, Vermont, 2004; pp. 25-26.)

I can imagine some people grumbling, ?Holy Mother made it too easy for her disciples.  She spoiled them.  How could they develop any character if she did everything for them??

I can also imagine her giving a sharp reply:  ?I am the Mother!  Shall I not do everything for my children?  As for their character, you don?t need to worry about it.  I will take care of it.?

Lazy guys like me envy Holy Mother?s disciples.  What a soft deal they had!  We don?t have the luxury of knowing that she?s doing japa for us.  Some of us have to do three rounds of the rosary just to get started.  Sometimes it takes that long just to drag the mind away from worldly thoughts and get it settled down. That?s especially true in the evening, after a day of being beaten up by the world.

Coffee, Tea, or Japa?
Early-morning japa, which is recommended most highly, is supposed to take hold quickly, because the mind is fresh and doesn?t have to wean itself away from worldly thoughts.  But you  have to make sure that you?re fully awake, or you?re likely to fall asleep.

People like me, who need three cups of coffee just to wake up in the morning, are always relieved to read about a disciple of Holy Mother who told her that it was impossible for him to do japa before having his morning tea.  Fortunately for us all, Holy Mother gave him permission to drink his tea first.  (Gambhirananda, p.  410.)

I have been quick to interpret this as permission to drink my three cups of coffee in the morning before trying to do anything that requires the slightest bit of intelligence.  I console myself for this weakness by invoking the example of an eminent Tibetan lama, the late Kalu Rimpoche, who used to drink Tibetan tea while meditating.

Don?t Mess with the Mantra
Japa is sometimes difficult for Westerners, because the mantra is in Sanskrit, a language we?re unfamiliar with.  I know an American devotee who once rebelled against his mantra.  ?I?m tired of this Sanskrit gibberish,? he complained.  ?I want an English mantra.?  So, although he had been initiated by a perfectly well-qualified teacher, he made up an English mantra and started doing japa with it.

At first it seemed new and fresh, and he was heartened by the results.  The image of his Chosen Ideal glowed within him; it  seemed to be cheering him on.  Novelty is always exciting, and he expected to make rapid progress.

But surprise, surprise!  Novelty wears off pretty quickly unless there?s some substance behind it.  Pretty soon, about halfway through his rosary, he began to nod off, and his old mantra started welling up from the depths of his mind.  He stopped it, reimposed his English mantra, and succeeded for awhile; but the old Sanskrit mantra was stubborn, and kept resurfacing when he least expected it.  No matter how much he resisted, it kept coming back.  Eventually the image of the Chosen Ideal seemed to be grinning at him, and then he got the message.

Finally he gave up and returned to his old mantra.  ?There?s more to this mantra stuff than meets the eye,? he admitted.  ?I guess you can?t keep a good mantra down.?

But It?s Boring!
The big complaint that most people make about japa is that it?s boring.  Who wants to keep chanting the same old line?  What a waste of time! What?s the point?

The point, of course, is to recondition the mind.  That?s what spiritual practice is all about: to recondition the mind so that it will become a fit place for the indwelling of the Lord.  But our minds are restless, and scream for more exciting fare.  This is especially true in our switched-on era, when cyberspace is crackling with high-tech entertainment.  Who wants to pray when you can google?  Who wants to chant when you can twitter?

If we?re serious about spiritual life, we have to shut down the computer and dig out the old rosary. Swami Brahmananda?s remark that his disciples could come back and slap his face if they didn?t feel any results within three years is something we ought always to keep in mind.  He didn?t mean three years of just piddling around.  He meant three years of persistent and intensive  effort.

Experience shows that if we keep working on our japa, it gradually takes hold. It stops being boring and eventually becomes sweet.  The mantra becomes an old friend, something solid in the foundation of our minds, an anchor for our wayward thoughts.  It can be a healing balm in times of grief, a refuge in times of trouble.  It takes on a life of its own, and rises from our subconscious to greet us whenever we turn to it.

It also becomes something very much like the default setting of  the mind.  When the mind wanders, the mantra often emerges spontaneously.  We find it resounding within us without making any effort.  All we have to do is listen.

In fact, this may be one answer to the famous Zen koan, ?Who is it that recites the Buddha?s name??  When we become established in japa, the Buddha?s name recites itself.

General topics / Buddhist Teachings and Practices
« on: March 06, 2018, 02:18:50 PM »
This thread will have some pointers , quotes and teachings related to Buddhism and I am a great fan of Buddhist Teacher Thich Nhat Hanh and I will share his teachings here as well as of other Buddhist Masters .I do not want to compare between the teachings of Buddha , Advaita or Bhagavan Ramana ( though I believe that if someone has understood the essence of what Bhagavan Ramana or Adi Shankara said then they will find these practices much better without getting too much trapped in them )  but I do feel that Buddhist Teachings and practices does help a person to calm down and develop more sensitivity towards oneself as well as Others . The Buddhist practices of Mindfulness is applicable for everyone and one can bring in mindfulness to almost all activity either in home or office .

The first one is from Thich Nhat Hanh

"There are many ways to calm a negative energy without suppressing or fighting it. You recognize it, you smile to it, and you invite something nicer to come up and replace it; you read some inspiring words, you listen to a piece of beautiful music, you go somewhere in nature, or you do some walking meditation."

~ Thich Nhat Hanh

General topics / Pointers to Presence
« on: August 01, 2017, 08:28:37 PM »
In this thread I will be sharing the quotes that are basically Pointers to Presence and I will not be giving the names of the people who said that same ( it is from a combination of many Teachers from the East and West , Traditional and Non Traditional ) and it does not matter from whom it is taken and just read and reflect on it .


"The flowering of Presence from within is like the mustard seed that Jesus spoke of. At first it seems small and delicate. But if it is nurtured, the roots of Presence go deeper and deeper into the earth, and the branches of Presence reach higher and higher into the sky. Then the wind blows, the rain falls, but it is impossible to shake you out of Presence. You nurture the seed of presence every moment that you are present."

Ashrams / Severe Water Scarcity in Thiruvanamalai
« on: March 08, 2017, 09:13:43 PM »
Saw this info in Sri Ramana Ashram website

Severe water scarcity in Tiruvannamalai. Please postpone plans to stay at the ashram during April ? July 2017

General Discussion / Yoga Guru TKV Desikachar passed away
« on: August 09, 2016, 11:24:20 AM »

Dear All
One of the World's famous Yoga Teachers Sri TKV Desikachar passed away at Chennai on 8 Aug 2016 and I have opened this thread to share information about his life , his teachingss and the impact he made to the Science of Yoga .I have my own experience which I will write later but right now sharing details from others who have been directly asscoiated with him and the impact he made in their lives . Though Sri Desikchar is no more alive , the Science of Yoga as refined and taught by him will continue to be spread through his books , as well as through the teachers trained by him .

Yoga guru Desikachar dies at 78

Tirumalai Krishnamacharya Venkata Desikachar, better known as TKV Desikachar, son of the "Father of Modern Yoga," Sri Krishnamacharya, died Monday, August 8th, in Chennai, Tamil Nadu.

The third of six children, he was born in 1938 in Mysore, when his father still worked there for the local King Wadiyar IV, before Indian Independence.

He was preceded in death the three other great students of Krishnamacharya likewise acknowledged as the most prominent teachers of our era, BKS Iyengar (2014), KP Jois (2009) and Indra Devi (2002).

Though schooled in the asanas as a boy, he did not wholly buy into his father's teaching. Krishnamacharya once chased him up a tree when he refused his daily practice.

Desikachar pursued mechanical engineering in school and gave short shrift to yoga, planning a career in his chosen feild, but he turned to his father and the practice in 1961, becoming one of his most passionate advocates and long-studied apprentices.

The world-renowned Krishnamurti became Desikachar's student in 1965, and he traveled out of the country to instruct yoga for the first time that year--to Switzerland and England--under Krishnamurti's care. His first teaching in America brought him to Colgate University in 1976.

That same year, he founded the Krishnamacharya Yoga Mandiram with two other signficant followers of his father, A. G. Mohan and Ramaswami Srivatsa. KYM offered sophisticated therapeutic approaches to the practice.

Desikachar is greatly responsible for re-framing our understanding of the Yoga Sutras as a book that applies to everyday life, not just to the path of devoted, celibate yogis. He also made yoga therapy a respected wellness modality.

His eight books include the broad-based Heart of Yoga (1999), used in teacher training programs around the world, a biography of his father (Health, Healing and Beyond, 2005), and translations of the Yoga Sutras and Hatha Yoga Pradipika.

Though he was a committed secularist, he was deeply interested in the interface between Western conceptions of religion and yoga, and he both lectured and published on the topic.

His engineering background gave him unique insights into the mechanics of the body and his skill in caring for sickness through yoga was world-renowned. The famous teachers Leslie Kaminoff, Mark Whitwell, Chase Bossart, Gary Kraftsow, Larry Payne, and Kate Holcombe all studied deeply with him.

He suffered from dementia in his last years.

The immediate cause of his death is not yet known.

Among family members who have made their mark on the practice, he is survived by his son, Kausthub, who teaches worldwide and has published a biography of his father, and by his younger brother, Sri T.K. Sribhashyam, who teaches yoga in Europe and is the author of The Emergence of Yoga, a book on yoga's history, philosophy and practice,

General Discussion / Vishnu Sahasranama
« on: August 02, 2016, 10:35:23 PM »
Dear All

I have corrected my previous post on Vishnu Sahasranamam Chanting with One's Nakshatras .I got the original post through FB few months back but now it seems a new short cut is being circulated regarding the chanting of Vishnu Sahasranama ( and I also made an error of posting the same  here ) and that short cut must be avoided and the Original Sahasranama must be chanted and added to that one can chant's the verses pertaining to one's Nakshtra 11 times . Kindly go through the article below for the original source . Thanks to Sri Ravi for pointing out the error of chanting the shortcut version .

Here is the Original article that has the instructions from the Vaishnava Acharya regarding the same .

Stars, Stellar & Sri Vishnu Sahasranamam

Find your birth Star, (your Janma Nakshatram) and  get the relative Slokha (Slokam or sloka) and try recite as specified and experience the benefits.

There are thousands of interpretations on any given subject by different person and at different time. Each one merits on its own. Likewise, Sri Vishnu Sahasranaamam too has its own contributions by many learned scholars in different ways. But this one combines the Slokhas (Sloka) to astrology and each part of the Vedic Script is identified with one constellation of all four quarter. To provide you with Slokas and Vedic scripts, there are thousands of web sites one can reach out. But to give the inner meaning and scientific values of the Vedic Mantras, only there are very  few websites. If you do not know your padam known as the quarter of your birth star, then it is strongly suggested to recite the entire four part of the slokha that belong to your birth star (Janma nakshatram).



Srimathay Narayanayanamaha !

All our Aacharyans, Sastras, Puranas always highlighted the ever powerful Vishnu sahasranama Stothram, which is the means for solution to all ills not only prevailing in the society as a whole but also in any individual on account of various reasons including some grahadoshams.

Sri Sri Sri Tridandi Srimannarayana Ramanuja Chinna Jeeyar Swamiji during His discourse on the eve of Sri Bhishma Ekaadasi Viratpaarayanam in Hyderabad where lakhs of people gathered on 13th February 2003, once again reiterated the same. His Holiness also declared that the 108 slokhas (sloka) of Sri Vishnusahasranaama Stothram removes all the ills associated with any grahadoshams to any chanter of any Nakshatram(Stars viz.constellations) and provides supreme solace and supreme bliss. There are 27 Nakshatram starting from Aswini and ending with Revati. Each Nakshatram has four Paadam. Thus 108 slokhas correspond to 27 X 4 nakshatra padams. Thus a person born in Aswini 1st Paadam can chant first slokha, Bharani 1st padams can chant 5th slokha and so on for respective Nakshatra Saanthi. A person not sure of one's Nakshatra can chant all the 108 slokhas and get rid of all ills associated with one's Nakshatram and attain sampoorna saanthi.

There is no need for any other means at all to achieve success in any issue. For the convenience of all the Bhagawatas/devotees a list of Nakshatram and corresponding slokhas are given.

Birth Star - Nakshatra ( Nakshatram )
Ashwani (Aswini / Asvini )1 to 4
Bharani (Barani) 5 to 8
Kruttika (Krithikai / Karthikai)9 to 12
Rohini 13 to 16
Mrugasira (Mirugaseersham)17 to 20
Ardra (Thirivathirai) 21 to 24
Punarvasu (Punarpusam) 25 to 28
Pushyam (Pusam / Poosam) 29 to 32
Aslesha (Ayilyam) 33 to 36
Makam 37 to 40
Poorvapalguni (Puram) 41 to 44
Uttaraphalguna (Uthiram) 45 to 48
Hasta (Hastham) 49 to 52
Chitra (Chithirai) 53 to 56
Swati (Swathi) 57 to 60
Visaakhaa (Visakam) 61 to 64
Anuradha (Anusham) 65 to 68
Jyeshtha (Kettai) 69 to 72
Moolaa (Mulam) 73 to 76
Poorvaashaadaa (Puradam) 77 to 80
Uthraashaadaa (Thiradam)  81 to 84
Sravanam (Thiruvonam) 85 to 88
Dhanishtha (Avittam) 89 to 92
Sathabishang (Sathayam) 93 to 96
Poorvabhadra (Poorattathi) 97 to 100
Uttarabhadra (Uthirattathi) 101 to 104
Revati (Revathi) 105 to 108

His Holiness advised the devotees to chant Sri vishnusahasranAma (Sri Vishnu SahasranAmam) Stothram total at least once in a day followed by eleven times a day their respective slokhas and see the results for themselves in just eleven days.
Adiyen's suggestion: If one identifies one's own birth Nakshatram then they can by heart their corresponding Sri VishnuSahasranAma slokhas and keep on chanting whenever free/idling and attain good results in all their endeavors.

விஸ்வம் விஷ்ணுர் வஷட்காரோ பூதபவ்ய பவத்ப்ரபு: |
பூதக்ருத் பூதப்ருத் பாவோ பூதாத்மா பூதபாவந: || 1

பூதாத்மா பரமாத்மா ச முக்தாநாம் பரமா கதி: |
அவ்யய: புருஷஸ் ஸாக்ஷீ க்ஷேத்ரஜ்ஞோ க்ஷர ஏவ ச || 2

யோகோ யோகவிதாம் நேதா ப்ரதாந புருஷேஸ்வர: |
நாரஸிம்ஹவபுஸ் ஸ்ரீமாந் கேஸவ: புருஷோத்தம: || 3

ஸர்வஸ் ஸர்வஸ் ஸிவஸ்தாணுர் பூதாதிர் நிதிரவ்யய: |
ஸம்பவோ பாவநோ பர்த்தா ப்ரபவ: ப்ரபுரீஸ்வர: || 4

ஸ்வயம்புஸ் ஸம்புராதித்ய: புஷ்கராக்ஷோ மஹாஸ்வந: |
அநாதி நிதநோ தாதா விதாதா தாதுருத்தம: || 5

அப்ரமேயோ ஹ்ருஷீகேஸ: பத்மநாபோ அமரப்ரபு: |
விஸ்வகர்மா மநுஸ்த்வஷ்டா ஸ்தவிஷ்டஸ் ஸ்தவிரோ த்ருவ: || 6

அக்ராஹ்யஸ் ஸாஸ்வத: க்ருஷ்ணோ லோஹிதாக்ஷ: ப்ரதர்தந: |
ப்ரபூதஸ் த்ரிககுப்தாம பவித்ரம் மங்களம் பரம் || 7

ஈஸாந: ப்ராணத: ப்ராணோ ஜ்யேஷ்டஸ் ஸ்ரேஷ்ட: ப்ரஜாபதி : |
ஹிரண்யகர்ப்போ பூகர்ப்போ மாதவோ மதுஸூதந: || 8

ஈஸ்வரோ விக்ரமீ தந்வீ மேதாவீ விக்ரம: க்ரம:
அநுத்தமோ துராதர்ஷ: க்ருதஜ்ஞ: க்ருதிராத்மவாந்|| 9

ஸுரேஸஸ் ஸரணம் ஸர்ம விஸ்வரேதா: ப்ரஜாபவ: |
அஹஸ் ஸம்வத்ஸரோ வ்யாள: ப்ரத்யயஸ் ஸர்வதர்ஸந: || 10

அஜஸ் ஸர்வேஸ்வரஸ் ஸித்தஸ் ஸித்திஸ் ஸர்வாதிரச்யுத: |
வ்ருஷாகபிரமே யாத்மா ஸர்வயோக விநிஸ்ருத: || 11

வஸுர் வஸுமநாஸ் ஸத்யஸ் ஸமாத்மா ஸம்மிதஸ்ஸம: |
அமோக: புண்டரீகாக்ஷோ வ்ருஷகர்மா வ்ருஷாக்ருதி: || 12

ருத்ரோ பஹுஸிரா பப்ருர் விஸ்வயோநிஸ் ஸுசிஸ்ரவா: |
அம்ருதஸ் ஸாஸ்வதஸ் ஸ்தாணுர் வராரோஹோ மஹாதபா: || 13

ஸர்வகஸ் ஸர்வவித்பாநுர் விஷ்வக்ஸேநோ ஜநார்தந: |
வேதோ வேதவிதவ்யங்கோ வேதாங்கோ வேதவித்கவி: || 14

லோகாத்யக்ஷஸ் ஸுராத்யக்ஷோ தர்மாத்யக்ஷ: க்ருதாக்ருத: |
சதுராத்மா சதுர்வ்யூஹஸ் சதுர்தம்ஷ்ட்ரஸ் சதுர்புஜ: || 15

ப்ராஜிஷ்ணுர் போஜநம் போக்தா ஸஹிஷ்ணுர் ஜகதாதிஜ: |
அநகோ விஜயோ ஜேதா விஸ்வயோநி: புநர்வஸு: || 16

உபேந்த்ரோ வாமந: ப்ராம்ஸு ரமோகஸ் ஸுசிரூர்ஜித: |
அதீந்த்ரஸ் ஸங்க்ரஸ் ஸர்கோ த்ருதாத்மா நியமோ யம: || 17

வேத்யோ வைத்யஸ் ஸதாயோகீ வீரஹா மாதவோ மது: |
அதீந்த்ரயோ மஹாமாயோ மஹோத்ஸாஹோ மஹாபல: || 18

மஹாபுத்திர் மஹாவீர்யோ மஹாஸக்திர் மஹாத்யுதி: |
அநிர்தேஸ்யவபு: ஸ்ரீமாந் அமேயாத்மா மஹாத்ரி த்ருத் || 19

மஹேஷ்வாஸோ மஹீபர்த்தா ஸ்ரீநிவாஸஸ் ஸதாம்கதி: |
அநிருத்தஸ் ஸுராநந்தோ கோவிந்தோ கோவிதாம் பதி: || 20

மரீசிர் தமநோ ஹம்ஸஸ் ஸுபர்ணோ புஜகோத்தம: |
ஹிரண்யநாபஸ் ஸுதபா: பத்மநாப: ப்ரஜாபதி: || 21

அம்ருத்யுஸ் ஸர்வத்ருக் ஸிம்ஹஸ் ஸந்தாதா ஸந்திமாந்ஸ்திர: |
அஜோ துர்மர்ஷணஸ் ஸாஸ்தா விஸ்ருதாத்மா ஸுராரிஹா || 22

குருர் குருதமோ தாம ஸத்யஸ் ஸத்ய பராக்ரம: |
நிமிஷோ நிமிஷஸ் ஸ்ரக்வீ வாசஸ்பதி ருதாரதீ: || 23

அக்ரணீர் க்ராமணீ: ஸ்ரீமாந் ந்யாயோ நேதா ஸமீரண: |
ஸஹஸ்ரமூர்த்தா விஸ்வாத்மா ஸஹஸ்ராக்ஷஸ் ஸஹஸ்ரபாத் || 24

ஆவர்த்தநோ நிவ்ருத்தாத்மா ஸம்வருதஸ் ஸம்ப்ரமர்த்ந: |
அஹஸ் ஸம்வர்த்தகோ வஹ்நி ரநிலோ தரணீதர: || 25

ஸுப்ரஸாத: ப்ரஸந் நாத்மா விஸ்வருக் விஸ்வபுக் விபு : |
ஸத்கர்த்தா ஸதக்ருதஸ் ஸாதுர் ஜஹ்நுர் நாராயணோ நர: || 26

அஸங்க்யேயோ ப்ரமேயாத்மா விஸிஷ்டஸ் ஸிஷ்டக்ருச் சுசி: |
ஸித்தார்த்தஸ் ஸித்த ஸங்கல்பஸ் ஸித்திதஸ் ஸித்திஸாதந: || 27

வ்ருஷாஹீ வ்ருஷபோ விஷ்ணுர் வ்ருஷபர்வா வ்ருஷோதர: |
வர்த்தநோ வர்த்தமாநஸ்ச விவிக்தஸ் ஸுருதி ஸாகர: || 28

ஸுபுஜோ துர்த்தரோ வாக்மீ மஹேந்த்ரோ வஸுதோ வஸு: |
நைகரூபோ ப்ருஹத்ரூபஸ் ஸிபிவிஷ்ட: ப்ரகாஸந: || 29

ஓஜஸ்தேஜோ த்யுதிர: ப்ரகாஸாத்மா ப்ரதாபந:
ருத்தஸ் ஸ்பஷ்டாக்ஷரோ மந்த்ரஸ் சந்த்ராம்ஸுர் பாஸ்கர த்யுதி: || 30

அம்ருதாம் ஸூத்பவோ பாநு: ஸஸபிந்து ஸுரேஷ்வர: |
ஔஷதம் ஜகதஸ் ஸேதுஸ் ஸத்யதர்ம பராக்ரம: || 31

பூதபவ்ய பவந்நாத: பவந: பாவநோ நல: |
காமஹா காமக்ருத் காந்த: காம: காமப்ரத ப்ரபு: || 32

யுகாதிக்ருத் யுகாவர்த்தோ நைகமாயோ மஹாஸந: |
அத்ருஸ்யோ (அ)வ்யக்த ரூபஸ்ச ஸஹஸ்ர ஜிதநந்தஜித்|| 33

இஷ்டோவிஸிஷ்டஸ் ஸிஷ்டேஷ்ட: ஸிகண்டி நஹுஷோ வ்ருஷ: |
க்ரோதஹா க்ரோதக்ருத் கர்த்தா விஸ்வபாஹுர் மஹீதர: || 34

அச்யுத: ப்ரதித: ப்ராண: ப்ராணதோ வாஸவாநுஜ: |
அபாந்நிதி ரத்ஷ்டாந மப்ரமத்த: ப்ரதிஷ்டித: || 35

ஸ்கந்தஸ் ஸ்கந்ததரோ துர்யோ வரதோ வாயுவாஹந: |
வாஸுதேவோ ப்ருஹத்பாநுர் ஆதிதேவ: புரந்தர: || 36

அஸோகஸ் தாரணஸ் தாரஸ் ஸூரஸ் ஸௌரிர் ஜநேஸ்வர: |
அநுகூலஸ் ஸதாவர்த்த: பத்மீ பத்ம நிபேக்ஷண: || 37

பத்மநாபோ அரவிந்தர்க்ஷ: பத்மகர்ப்பஸ் ஸரீரப்ருத்|
மஹர்த்திர் ருத்தோ வ்ருத்தாத்மா மஹாக்ஷோ கருடத்வஜ: || 38

அதுலஸ் ஸரபோ பீமஸ் ஸமயஜ்ஞோ ஹவிர்ஹரி: |
ஸர்வ லக்ஷண லக்ஷண்யோ லக்ஷ்மீவாந் ஸமிதிஞ்ஜய: || 39

விக்ஷரோ ரோஹிதோ மார்கோ ஹேதுர் தாமோதரஸ் ஸஹ: |
மஹீதரோ மஹாபாகோ வேகவா நமிதாஸந: || 40

உத்பவ: க்ஷோபணோ தேவஸ் ஸ்ரீகர்ப்ப: பரமேஸ்வர: |
கரணம் காரணம் கர்த்தா விகர்த்தா கஹநோ குஹ: || 41

வ்யவஸாயோ வ்யவஸ்தாநஸ் ஸம்ஸ்தாநஸ் ஸ்தாநோதோ த்ருவ: |
பரர்த்தி: பரமஸ்பஷ்டஸ் துஷ்ட: புஷ்டஸ் ஸுபேக்ஷண: || 42

ராமோ விராமோ விரஜோ மார்கோ நேயோ நயோநய: |
வீரஸ் ஸக்திமதாம் ஸ்ரேஷ்டோ தர்மோ தர்ம விதுத்தம: || 43

வைகுண்ட: புருஷ ப்ராண: ப்ராணத: ப்ரணவ: ப்ருது: |

ஹிரண்யகர்ப்பஸ் ஸத்ருக்நோ வ்யாப்தோ வாயு ரதோக்ஷஜ: || 44
ருதுஸ் ஸுதர்ஸந: கால: பரமேஷ்டி பரிக்ரஹ: |

உக்ரஸ் ஸம்வத்ஸரோ தக்ஷோ விஸ்ராமோ விஸ்வ தக்ஷிண: || 45
விஸ்தாரஸ் ஸ்தாவர ஸ்தாணு: ப்ரமாணம் பீஜமவ்யயம்|

அர்த்தோ நர்த்தோ மஹாகோஸோ மஹாபோகோ மஹாதந: || 46
அநிர்விண்ணஸ் ஸ்தவிஷ்டோபூர் தர்மயூபோ மஹாமக: |

நக்ஷத்ரநேமிர் நக்ஷத்ரீ க்ஷாம: க்ஷாமஸ் ஸமீஹந: || 47
யஜ்ஞ இஜ்யோ மஹேஜ்யஸ்ச க்ரதுஸ் ஸத்ரம் ஸதாங்கதி: |

ஸர்வதர்ஸீ விமுக்தாத்மா ஸர்வஜ்ஞோ ஜ்ஞாந முத்தமம்|| 48

ஸுவ்ரதஸ் ஸுமுகஸ் ஸூக்ஷ்ம ஸுகோஷஸ் ஸுகதஸ் ஸுஹ்ருத்|
மநோ ஹரோ ஜிதக்ரோதோ வீரபாஹுர் விதாரண: || 49

ஸ்வாபந: ஸ்வவஸோ வ்யாபீ நைகாத்மா நைக கர்மக்ருத்|
வத்ஸரோ வத்ஸலோ வத்ஸீ ரத்நகர்ப்போ தநேஸ்வர: || 50

தர்மக்ருத் தர்மகுப் தர்மீ ஸதஸத் க்ஷரமக்ஷரம்|
அவிஜ்ஞாதா ஸஹஸ்ராமஸூர் விதாதா க்ருதலக்ஷண: || 51

கபஸ்தநேமிஸ் ஸத்வஸ்தஸ் ஸிம்ஹோ பூதமஹேஸ்வர: |
ஆதிதேவோ மஹாதேவோ தேவேஸோ தேவப்ருத் குரு: || 52

உத்தரோ கோபதிர் கோப்தா ஜ்ஞாநகம்ய: புராதந: |
ஸரீர பூதப்ருத் போக்தா கபீந்த்ரோ பூரிதக்ஷிண: || 53

ஸோமபோம்ருதபஸ் ஸோம: புருஜித் புருஸத்தம: |
விநயோ ஜயஸ் ஸத்யஸந்தோ தாஸார்ஹஸ் ஸாத்வதாம் பதி: || 54

ஜீவோ விநயிதா ஸாக்ஷீ முகுந்தோ அமிதவிக்ரம: |
அம்போநிதி ரநந்தாத்மா மஹோததி ஸயோந்தக: || 55

அஜோ மஹார்ஹஸ் ஸ்வாபாவ்யோ ஜிதாமித்ர: ப்ரமோதந: |
ஆநந்தோ நந்தநோ நந்தஸ் ஸத்யதர்மா த்ரிவிக்ரம: || 56

மஹர்ஷி: கபிலாசார்ய: க்ருதஜ்ஞோ மேதிநீபதி: |
த்ரிபதஸ் த்ரிதஸாத் யக்ஷோ மஹாஸ்ருங்க: க்ருதாந்த க்ருத்|| 57

மஹாவராஹோ கோவிந்தஸ் ஸுஷேண: கநகாங்கதீ|
குஹ்யோ கபீரோ கஹநோ குப்தஸ் சக்ர கதாதர: || 58

வேதாஸ் ஸ்வாங்கோ ஜித: க்ருஷ்ணோ த்ருடஸ் ஸங்கர்ஷணோச்யுத: |
வருணோ வாருணோ வ்ருக்ஷ: புஷ்கராக்ஷோ மஹாமநா: || 59

பகவாந் பகஹா நந்தி வநமாலீ ஹலாயுத: |
ஆதித்யோ ஜ்யோதிர் ஆதித்யஸ் ஸ்ஹிஷ்ணுர் கதிஸத்தம: || 60

ஸுதந்வா கண்ட பரஸுர் தாருணோ த்ரவிணப்ரத: |
திவிஸ்ப்ருக் ஸர்வத்ருக் வ்யாஸோ வாசஸ்பதி ரயோநிஜ: || 61

த்ரிஸமா ஸாமகஸ்ஸாம நிர்வாணம் பேஷஜம் பிஷக்|
ஸந்யாஸக்ருச் சமஸ் ஸாந்தோ நிஷ்டா ஸாந்தி: பராயணம்|| 62

ஸுபாங்கஸ் ஸாந்திதஸ் ஸ்ரேஷ்டா குமுத: குவலேஸய: |
கோஹிதோ கோபதிர் கோப்தா வ்ருஷபாக்ஷோ வ்ருஷ ப்ரிய: || 63

அநிவர்த்தீ நிவ்ருத்தாத்மா ஸம்க்ஷேப்தா க்ஷேமக்ருச்சிவ: |
ஸ்ரீவத்ஸ வக்ஷாஸ் ஸ்ரீவாஸ: ஸ்ரீபதிஸ் ஸ்ரீமதாம்வர: || 64

ஸ்ரீதஸ் ஸ்ரீஸஸ் ஸ்ரீநிவாஸஸ் ஸ்ரீநிதிஸ் ஸ்ரீவிபாவந: |
ஸ்ரீதரஸ் ஸ்ரீகரஸ் ஸ்ரேயஸ் ஸ்ரீமாந் லோக த்ரயாஸ்ரய: || 65

ஸ்வக்ஷஸ் ஸ்வங்கஸ் ஸதாநந்தோ நந்திர்
ஜ்யோதிர் கணேஸ்வர: | விஜிதாத்மா
விதேயாத்மா ஸத்கீர்த்திஸ் சிந்நஸம்ஸய: || 66

உதீர்ணஸ் ஸர்வதஸ்சக்ஷு ரநீஸஸ் ஸாஸ்வத ஸ்திர: |
பூஸயோ பூஷணோ பூதிர் விஸோக: ஸோகநாஸந: || 67

அர்ச்சிஷ்மா நர்ச்சித: கும்போ விஸுத்தாத்மா விஸோதந: |
அநிருத்தோ ப்ரதிரத: ப்ரத்யும்நோ அமித விக்ரம: || 68

காலநேமி நிஹா வீரஸ் ஸௌரி ஸூர ஜநேஸ்வர: |
த்ரிலோகாத்மா த்ரிலோகேஸ: கேஸவ கேஸிஹா ஹரி: || 69

காமதேவ: காமபால: காமீ காந்த: க்ருதாகம: |
அநிர்தேஸ்யவபுர் விஷ்ணுர் வீரோநந்தோ தநஞ்ஜய: || 70

ப்ரஹ்மண்யோ ப்ரஹ்மக்ருத் ப்ரஹ்மா ப்ரஹ்ம ப்ரஹ்ம விவர்த்தந: |
ப்ரஹ்மவித் ப்ராஹ்மணோ ப்ரஹ்மீ ப்ரஹ்மஜ்ஞோ ப்ராஹ்மணப்ரிய: || 71

மஹாக்ரமோ மஹாக்ரமா மஹாதேஜா மஹோரக: |
மஹாக்ரதுர் மஹாயஜ்வா மஹாயஜ்ஞோ மஹாஹவி: || 72

ஸ்தவ்யஸ் ஸ்தவப்ரியஸ் ஸ்தோத்ரம் ஸ்துதி: ஸ்தோதா ரணப்ரிய: |
பூர்ண: பூரயிதா புண்ய: புண்யகீர்த்தி ரநாமய: || 73

மநோஜவஸ் தீர்த்தகரோ வஸுரேதா வஸுப்ரத: |
வஸுப்ரதோ வாஸுதேவோ வஸுர் வஸுமநாஹவி: || 74

ஸத்கதிஸ் ஸத்க்ருதிஸ் ஸத்தா ஸத்பூதிஸ் ஸத்பராயண: |
ஸூரஸேநோ யதுஸ்ரேஷ்டஸ் ஸந்நிவாஸ் ஸுயாமுந: || 75

பூதாவாஸோ வாஸுதேவஸ் ஸர்வாஸு நிலயோ நல: |
தர்ப்பஹா தர்ப்பதோ த்ருப்தோ துர்தரோ தாபராஜித: || 76

விஸ்வமூர்த்திர் மஹாமூர்த்திர் தீப்தமூர்த்தி ரமூர்த்திமாந்|
அநேகமூர்த்தி ரவ்யக்தஸ் ஸதமூர்த்திஸ் ஸதாதந: || 77
ஏகோ நைகஸ் ஸவ: க:கிம் யத்தத்
லோகபந்துர் லோகநாதோ மாதவோ பக்தவத்ஸல: || 78

ஸுவர்ணவர்ணோ ஹேமாங்கோ வராங்கஸ் சந்தநாங்கதீ|
வீரஹா விஷமஸ் ஸூந்யோ க்ருதாஸீ ரசலஸ்சல: || 79

அமாநீ மாநதோ மாந்யோ லோகஸ்வாமி த்ரலோக த்ருத்|
ஸுமேதா மேதஜோ தந்யஸ் ஸத்யமேதா தராதர: || 80

தேஜோ வ்ருக்ஷோ த்யுதிதரஸ் ஸர்வஸ் ஸத்ர ப்ருதாம் வர: |
ப்ரக்ரஹோ நிக்ரஹோ வ்யக்ரோ நைகஸ்ருங்கோ கதாக்ரஜ: || 81

சதுர்மூர்த்திஸ் சதுர்பாஹும் சதுர்வ்யூஹஸ் சதுர்கதி: |
சதுராத்மா சதுர்ப்பாவஸ் சதுர்வேத விதேகபாத்|| 82

ஸமாவர்த்தோ நிவ்ருத்தாத்மா துர்ஜயோ துரதிக்ரம: |
துர்லபோ துர்கமோ துர்கோ துராவாஸோ துராரிஹா|| 83

ஸுபாங்கோ லோகஸாரங்க: ஸுதந்துஸ் தந்துவர்த்ந: |
இந்த்ரகர்மா மஹாகர்மா க்ருதகர்மா க்ருதாகம: || 84

உத்பவஸ் ஸுந்தரஸ் ஸுந்தோ ரத்நநாபஸ் ஸுலோசந: |
அர்க்கோ வாஜஸநஸ் ஸ்ருங்கீ ஜயந்தஸ் ஸர்வவிஜ்ஜயீ|| 85

ஸுவர்ணபிந்து ரக்ஷோப்யஸ் ஸர்வவாகீஸ்வரேஸ்வர: |
மஹாஹ்ரதோ மஹாகர்த்தோ மஹாபூதோ மஹாநிதி|| 86

குமுத: குந்தர: குந்த: பர்ஜந்ய: பாவநோ நில: |
அம்ருதாம் ஸோம்ருதவபுஸ் ஸர்வஜ்ஞஸ் ஸர்வதோமுக: || 87

ஸுலபஸ் ஸுவ்ரதஸ் ஸித்தஸ் ஸத்ருஜிச் சத்ருதாபந: |
ந்யக்ரோதோ தும்பரோ ஸ்வத்தஸ் சாணூராந்த்ர நிஷூதந: || 88

ஸஹஸ்ரார்ச்சிஸ் ஸப்தஜிஹ்வஸ் ஸப்தைதாஸ் ஸப்த வாஹந: |
அமூர்த்தி ரநகோசிந்த்யோ பயக்ருத் பயநாஸந: || 89

அணுர்ப்ருஹத் க்ருஸஸ் ஸ்தூலோ குணப்ருந் நிர்குணோ மஹாந்|
அத்ருதஸ் ஸ்வத்ருதஸ் ஸ்வாஸ்ய: ப்ராக்வம்ஸோ வம்ஸவர்த்தந: || 90

பாரப்ருத் கதிதோ யோகீ யோகீஸஸ் ஸர்வகாமத: |
ஆஸ்ரமஸ் ஸ்ரமண: க்ஷாமஸ் ஸுபர்ணோ வாயுவாஹந: || 91

தநுர்த்தரோ தநுர்வேதோ தண்டோ தமயிதாதம: |
அபராஜிதஸ் ஸர்வஸஹோ நியந்தா நியமோயம: || 92

ஸத்வவாந் ஸாத்விகஸ் ஸத்யஸ் ஸத்ய தர்ம பராயண: |
அபிப்ராய: ப்ரயார்ஹோர்ஹ ப்ரியக்ருத் ப்ரீதிவர்த்தந: || 93

விஹாய ஸகதிர் ஜ்யோதிஸ் ஸுருசிர் ஹுதபுக் விபு: |
ரவிர் விரோசநஸ் ஸூர்யஸ் ஸவிதா ரவிலோசந: || 94

அநந்தஹூதபுக் போக்தா ஸுகதோ நைகதோக்ரஜ: |
அநிர்விண்ணஸ் ஸதாமர்ஷீ லோகாதிஷ்டாந மத்புத: || 95

ஸநாத் ஸநாத நதம: கபில: கபி ரவ்யய: |
ஸ்வஸ்திதஸ் ஸ்வஸ்திக்ருத் ஸ்வஸ்தி ஸ்வஸ்திபுக் ஸ்வஸ்தி தக்ஷிண: || 96

அரௌத்ர: குண்டலீ சக்ரீ விக்ரம்யூர்ஜித ஸாஸந: |
ஸப்தாதிகஸ் ஸப்தஸஹ: ஸிஸிரஸ் ஸர்வரீகர: || 97

அக்ரூர: பேஸலோ தக்ஷோ தக்ஷிண: க்ஷமிணாம்வர: |
வித்வத்தமோ வீதபய: புண்ய ஸ்ரவண கீர்த்தந: || 98

உத்தாரணோ துஷ்க்ருதிஹா புண்யோ துஸ்ஸவப்ந நாஸந: |
வீரஹா ரக்ஷணஸ்ஸந்தோ ஜீவந: பர்யவஸ்தித: || 99

அநந்தரூபோ நந்தஸ்ரீ: ஜிதமந்யுர் பயாபஹ: |
சதுரஸ்ரோ கபீராத்மா விதிஸோ வ்யாதிஸோ திஸ: || 100

அநாதிர் பூர்புவோ லக்ஷ்மீஸ் ஸுவீரோ ருசிராங்கத: |
ஜநநோ ஜநஜந்மாதிர் பீமோ பீம பராக்ரம: | | 101

ஆதாரநிலயோ தாதா புஷ்பஹாஸ: ப்ரஜாகர: |
ஊர்த்வகஸ் ஸத்பதாசார: ப்ராணத: ப்ரணவ: பண: || 102

ப்ரமாணம் ப்ராணநிலய: ப்ராணப்ருத் ப்ராணஜீவந: |
தத்வம் தத்வ விதேகாத்மா ஜந்மம்ருத்யு ஜராதிக: || 103

பூர்புவ: ஸ்வஸ்த ருஸ்தாரஸ் ஸவிதா ப்ரபிதாமஹ |
யஜ்ஞோ யஜ்ஞபதிர் யஜ்வா யஜ்ஞாங்கோ யஜ்ஞவாஹந: || 104

யஜ்ஞப்ருத் யஜ்ஞக்ருத் யஜ்ஞீ யஜ்ஞபுக் யஜ்ஞஸாதந: |
யஜ்ஞாந்தக்ருத் யஜ்ஞகுஹ்ய மந்நமந்நாத ஏவ ச || 105

ஆத்மயோநிஸ் ஸ்வயஞ்ஜாதோ வைகாநஸ் ஸாமகாயந: |
தேவகீ நந்தநஸ் ஸ்ரஷ்டா க்ஷிதீஸ: பாபநாஸந: || 106

ஸங்கப்ருந் நந்தகீ சக்ரீ ஸார்ங்கதந்வா கதாதர: |
ரதாங்கபாணி ரக்ஷோப்யஸ் ஸர்வ ப்ரஹரணாயுத: || 107

வநமாலீ கதீ ஸார்ங்கீ ஸங்கீ சக்ரீ ச நந்தகீ|
ஸ்ரீமாந் நாராயணோ விஷ்ணுர் வாஸுதேவோபி ரக்ஷது|| ................108

வாழ்க வளமுடன். RRV

Started this new thread to inform , understand all the major Hindu Fasts , Festivals that come in the period April 2016 - March 2017 as Tamil New Year started from 14 April 2016 . There many be differences in the dates of some festivals in North India , South India ( for example Hanuman Jyanathi ) but it does not matter . We can always celebrate the festivals ( in a spiritual sense ) on both the dates .  Swami Sivananda has written a separate book called "Hindu  Fasts , Festivals " and the link to the book is given here :

I will try to post mainly from Swami Sivananda , Kanchi Paramacharya and Bhagavan Ramana about the significance of the various fasts and festivals that are celebrated in India and as a starting point have taken Hanuman Jayanathi that is falling today : Fri 22 April 2016 ( according to North Indian Calender ) .

So far the festivals that were over are :

1) Tamil New Year on THu 14 April 2016
2) Sri Rama Navami on FRI 15 April 2016

Today is  Chitra Pournami , Hanuman Jayanthi on Fri 22 April 2016 ( according to North Indian Calender )

Today i Fri 22 April 2016 is Celebrated as Hanuman Jayanthi in North India .Hanumanh Jayanti or Hanumath Jayanti is celebrated to commemorate the birth of Hanuman, the Vanara god, widely venerated throughout India. The event is celebrated on the 15th day of the Shukla Paksha, during the month of Chaitra (the Chaitra Pournimaa). In South India, especially Tamil Nadu Hanumaan jayanthi is celebrated on the Margazhi month of Moola nakshathram. It is said that Hanumaan was born on the moola nakshathra in Marghazi month. It does not matter which date is correct and we can celebrate Hanuman Jayanthi on both dates ( North India , South India ) . Lord Hanuman is a symbol for Physical Strength , Perseverance and devotion ( to LORD RAMA ) and let us invoke Lord Hanuman for blessing us with lot of physical strength , abundant perseverance and sincere devotion to God to face our challenges in our life cheerfully and come out successful . Very auspicious to start Chanting Hanuman Chalisa and start reading Sundara Kandam from today to receive Lord Hanuman's blessings .

Dear Friends

I was fortunate to attend the Valedictory Celebrations of Aksharamanamalai Centenary Year 2015 in Chennai on Sun 27 March 2016 and sharing the essence of the talks of the various speakers and devotees who spoke on that Occassion .

Valedictory Celebrations of Aksharamanamalai Centenary Year 2015

Date : Sun 27 March 2016
Place : West Mambalam ,Chennai

Organized by :
Sri Ramana Bhaktha Samajam ,Chennai

The main points talked by various speakers and I have summarised the same :

1) Arunchala Akshara Mana Malai ( AAMM ) is equal to the Vedas as just like the Vedic Mantras were revelaed to the Rishis and were not not contemplated and written by them AAMM was also  revealed to Bhagavan Ramana in a similar way .

2) Chanting of AAMM is equal to chanting of the Vedas and where ever there is Vedic Chanting done ( in a Ramana Satsang ) it is incomplete if it is not concluded with AAMM .In this context a real life example was shared where one great Vedic Scholar from Sanskrit Collage ( who is still alive and was very Close to Kanchi Mahaswamigal ) ,Chennai was asked to preside over the Vedic Chanting function Organized by one Bhagavan Satsang group and that Vedic Scholar himself advised them to chant AAMM at the end of every Vedic Chanting and told it is equal to Vedas .

3) People who cannot chant Vedas as they are in Sanskrit or need special training , inititaion to chant them can take solace from the fact that AAMM is itself a Vedic Hymn and has the same power and potential to bestow blessings on the devotees who chant them with devotion .

4) Some of the people who spoke mentioned the various miracles that happened when they chanted AAMM during their time of distress but told people not to chant AAMM for the miracles alone .

5) Lots of people have written commentaries on AAMM and still people will continue to write and every commentary has its own validity but Bhagavan Ramana refused to give any specific meaning to the verses of AAMM saying the meaning is in "chanting of AAMM " i.e chant daily and explore the meaning / see the results for yourself . But for people really intersted in understanding the indepth meaning of AAMM they were asked to refer Sri Muruganar's works and it seems all of Muruganars thousands of poems in Tamil on Bhagavan Ramana are mainly an expansion of the AAMM i.e AAMM is the seed and Muruganar's Tamil works are the tree that sprouted from the seed and in fact after reading AAMM only Muruganar was drawn to Bhagavan Ramana .
But for those who cant go through the works of Sri Muruganar the next best is to refer Kanakammal's works on AAMM as Kanakammal spent lot of time with Muruganar and mastered all of Bhavagan's Tamil works . Now the Ashram has also brought out Kanakammal's english translation of the same .

6) Devotees of Bhagavan need not feel dejected that Bhagavan is no more in Physical form and that they have missed meeting him in real life as Bhagavan presence can be felt even now if they visit the Ramana Ashram and for those who cant do that having a picture of Bhagavn  and looking at it daily with devotion one can feel Bhagavan's presence as Bhagavan's eyes have the power to give "Chakshu Deeksha"(i.e initiation through his magnetic eyes ) .

So keeping the picture of Bhagavan and daily chanting AAMM is a wonderful sadhana in itself .

7) Better to chant AAMM daily , more better to Chant AAMM with the refrain daily and once you chant with the refrain then it means one chants the word Arunachala 1000 times . The verses are 108 in no and after chanting these 108 verses with refrain it means completing one Ashtottaram ( 108 ) and one Sahasranamam ( 1000 names  ) of Aruncahala .

8 ) Some general advice to devotees :
i) After coming to Bhagavan one must insulate oneself from praise and criticism espeically criticism and not worry much about being criticized by others , upest about not getting much respect or some form of recogntion for the work , help done to others etc .

ii) Also one must remember that after coming to Bhagavn one must not quit one's domestic duties claiming one has become spiritual and will only sit and meditate the whole day . No doubt one must slowly avoid un-ncessary and un-productive activities but must still continue to do the day to day duties at one's home or office but work with the attitude that "I am only an instrument " and do not take the burden of ownership of your own work . Bhagavn's own example of doing lot of labor work in the ashram i.e getting up early in morning , cutting vegetables in the kitchen , feeding the cows  ,attending to all the devottes  even at Old age etc should be remembered .

iii) Try to attend Bhagavan's satsang whenever it is possible and you can see slowly the positive effects of the same in your own life .If attending satsang is not possible listen to talks and lectures on Bhagavan , Arunachala . Listening ( i.e Shravanam ) is more beneficial .

Today i.e Sat 9 Jan 2016 is Hanuman Jayanthi and so I have opened a separate thread that will have articles , hymns etc in praise of Lord Hanuman . First sharing a pic of Lord Hanuman with Vadla Malai at Namakkal that was taken today and it has 1 lakh and 8 vadas . May Lord Hanuman give us the strength and courage to face all the obstacles in our life with a calm mind and emerge successful .

Today ( Tue 10 Nov 2015 ) being Deepavali Wishing everyone a Happy Deepavali and sharing below Bhagavan's verses on Deepavali

Bhagavan's verse on Deepavali
1. The demon Naraka (ego) who rules hell,
(has) The notion ?I am this body?,
?Where is this demon?? enquiring thus
With the discus of wisdom, Narayana
Destroys the demon. And this day
Is Naraka-Chaturdasi.

2. Shining as the Self in glory
After slaying Naraka
The sinner vile who suffered much
Because he deemed as ?I? the wretched
Home of pains, the body of flesh ?
this is the festival of light, Dipavali.

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