SrimatE Raamaanujaaya Namaha //
SrimatE Nigamaanta Mahaa Desikaaya Namaha //
SrIman! SrI Ranga Sriyam anupadravam anudhinam Samvardhaya/
SrIman! SrI Ranga Sriyam anupadravam anudhinam Samvardhaya//
KAvEri VardhathAm kAlE, kAlE varshathu vAsava: /
SrI RanganAthO jayathu Sri Ranga Sri cha VardhathAm//
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SRI RANGA SRI VOL.07 / ISSUE # 44 dated 16th March 2006
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EDITORIAL
Dear Bhagavatas:
It gives me great pleasure to record that the first course of SV
classes comprising of 6 sessions was successfully completed. Almost
all the participants have now mastered the sequences of the
procedures and the Mantras associated in a short period of time.
They now feel happy that they have been piloted to the mainstream
and have vowed to continue doing Trikaala SV for the rest of their
lives.
All the credit goes to asmad Achaaryan, Srimad Andavan, Poundarika
puram Swami Asramam, Srirangam who is very strict in insisting on
the performance of SV and is the motive force behind this effort. I
had the Bhaagyam of informing him of the successful completion.
Naturally, he was extremely happy.
Many other aspirants have petitioned for the commencement of the
next session. Some have also desired starting of classes
for "Tiruvaaraadanam". We will try our best to accommodate them at
an early date. An announcement will be made as soon as the details
are finalized.
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IN THIS ISSUE
1. IMPORTANT DAYS IN PANGUNI (MEENA) MONTH
2. SANDHYAA VANDANAM -? Part 2 - 5
FAQs AND THE SIGNIFICANCE OF VARIOUS OBSERVANCES IN CONNECTION
WITH "SANDHYAAVANDANAM"
(ANBIL RAMASWAMY)
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The following questions have been answered
Q. 21. What is "Pancha katcham"? Why should we wear "Pancha
katcham"? What other practices are to be observed with reference to
dress codes while engaging in religious rites?
Q. 22. Is there any justification for the use of "paTTu" (silk)
and "ajina" (deerskin) tied to the Brahmachaari's "mounji" (girdle
made of a triple string of Munja-grass) etc. that obviously
involve "himsa" (injury to a living being)?
Q. 23. If plants have life, how can we pluck flowers, TuLasi, Darbha
etc that also involve "himsa"?
Q. 24. What is the difference between
Pavitram", "Koorcham" "Darbham", "Kusam" etc and what purposes do
they serve?
Q. 25.What is the purpose and significance of wearing "PooNool"?
Why do we wear it in different modes on different occasions?
Q. 26. Can we drink coffee? How about medicines? Are there any
guidelines in the matter of taking food?
=============================================================
ISSUES RELEASED
So far, 220 Regular issues of SRS have been released apart from
Special Issues:
27 Issues of Vol. 1
15 Issues of Vol. 2
42 Issues of Vol. 3
35 Issues of Vol. 4
28 Issues of Vol. 5
30 Issues of Vol. 6 and
43 Issues of Vol. 7
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Ever at your service
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Anbil Ramaswamy,
Editor & Publisher, "Sri Ranga Sri"
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1. IMPORTANT DAYS IN PANGUNI (MEENA) MONTH
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DATE/ENGLISH/DAY/NAKSHATRAM/THITHI/ EVENT/ REMARKS
====================================================================
02/03-16-06/Thursday/Hastam/Dviteeyai/ 21st PaTTam (AM)
06/03-20-06/Monday/Anusham/Panchami/
VENNAATRANKARAI ANDAVAN (PPA)
11/03-25-06/Saturday/SRavaNam/Ekaadasi/
KrishNapaksha Sarva Ekaadasi, SravaNa Vratam
12/03-26-06/Sunday/AviTTam/Dwaadasi/ Nam Jeeyar
(As per Srirangam Koil Panchangam)
14/03-28-06/Tuesday/PooraTTaadi/Chaturdasii/BOdaayana Amaavaasya
15/03-29-06/Wednesday/UtraTTaadi/Amaavaasya
16/03-30-06/Thursday/Revati/Prathamai/
PERIYA PERUMAAL, TELUGU NEW YEAR
20/04-03-06/Monday/Rohini/ShashTi/
PRAKRITAM SRIMAD ANDAVAN, POUNDARIKAPURAM SWAMI ASRAMAM,
PARAVAKKOTTAI SRI GOPALA DESIKA MAHAA DESIKAN
23/04-06-06/Thursday/Punarvasu/AshTami-Navami/ SRI RAMA NAVAMI
24/04-07-06/Friday/Poosam/Navami-Dasami// Selva PiLLai/
TIRUKKUDANTAI ANDAVAN VEDANTA RAMANUJA MAHAA DESIKAN
25/04-08-06/Saturday/Ayilyam/Dasami/
MELKOTTAI TIRUNARAYANAPURAM VAIRA MUDI SEVAI
26/04-09-06/Sunday/Magam/ Ekaadasi/Sukla Paksha Sarva Ekaadasi
28/04-11-06/Tuesday/Utthiram/TrayOdasi/PANGUNI UTTHIRAM
30/04-13-06/Thursday/ Hastam/PourNami/
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VYAYA-CHITTIRAI (MESHAM)
01/04-14-06/Friday/Chittirai/Prathamai/
TAMIL NEW YEAR, VISHU PUNYA KAALAM
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2.SANDHYAA VANDANAM -? Part 2 - 5
MORE FAQs AND THE SIGNIFICANCE OF VARIOUS OBSERVANCES IN CONNECTION
WITH "SANDHYAAVANDANAM"
(ANBIL RAMASWAMY)
====================================================================
Q. 21. (a) What is "Pancha katcham"? (b) Why should we
wear "Panchakatcham"? (c) What other practices are to be observed
with reference to dress codes while engaging in religious rites?
Ans:
(a) "Pancha katcham" is the traditional manner of wearing a Dhoti by
the men folk. It consists of wrapping around the waist with one end
folded lengthwise and taken around the legs to the back and tucked
at the hip and the other end folded breadth wise is tucked in front
at the tummy. The front tucking has five folds. It is therefore
called "Pancha (Five) Katcham (folds). A Grihasta is expected to
wear this method of Dhoti always, but most certainly at least during
performance of religious rites and while attending any religious
events like KaalakshEpams etc.
(b) Even at the height of scorching summer in a hot region like
India, we find people attending official meetings in Western dress,
what with a tightly closed suit and a necktie to boot, all the time
sweating profusely like a horse - because this is supposed to be
the "formal" dress code in the said setting!.
If this is the discipline required to be observed in spite of utmost
discomfort, wearing the "Pancha katcham" is the discipline required
to be observed in the setting of religious activities.
(c) There are very many practices adopted by AnushTaatas. We give
below a few of them that may be noted. (As learned from KaalakshEpa
Adhikaaris during AnushTaana Granta classes)
(1) A Brahmachaari (celibate) and a Sannyaasi (ascetic) should wear
only one cloth and no upper cloth. The clothing of a Sannyaasi
should be in ochre color.
(2) A Grihasta is expected to wear an upper cloth always along with
the "Pancha katcham.
(3) No religious rites can be performed wearing a wet cloth.
When a wet cloth cannot be dried, it can be waved in air for 7 times
and then it is considered to have dried enough to equal a dry cloth.
This is called "Sapta Vaataahata"
(4) A new "Kaarigam" cotton cloth or PaTTu (Silk) Vastram can be
worn. Both "Kaarigam" and PaTTu (Silk) are said to get polluted
(Vizhuppu) if washed with water. On the other hand a used cotton
cloth that is normally considered "Vizhuppu" when coming into
contact with Sareeram becomes fit to wear (maDi) when washed and
dried up as aforesaid.
(5) Eating and drinking while wearing Kaarigam or PaTTu vast ram are
said to make them polluted.
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Q. 22. Is there any justification for the use of "paTTu" (silk)
and "ajina" (deerskin) tied to the Brahmachaari's "mounji" (girdle
made of a triple string of Munja-grass) etc. that obviously
involve "himsa" (injury to a living being)?
Ans:
The term "PaTTu" was originally used to denote cloths woven with
strings of gold and silk yarns. The "Peeta-ambharam" which the Lord
wears referred to only such vastrams. Only after the Chinese came
over to our land with their wares made out of silk from silkworms,
the term "PaTTu" came to denote such material otherwise
called "China Silk" and this practice had come to stay.
Gold and silver yarn laced cloths can be worn in the place of such
silk garments. Thus, originally, there was no "himsa", no killing of
silkworms.
In these days, we get also artificial silk without resorting to
PaTTu made out of killing silkworms. We can safely use the same.
As for "ajina" or deerskin, the skins were and I believe even now
are taken from dead animals and, therefore, no "himsa" was or is
involved.
--------------------------------------------------------------------
Q. 23. If plants have life, how can we pluck flowers, TuLasi, Darbha
etc that also involve "himsa"?
Ans:
The discovery that plants have life is no discovery at all! They are
found in the Vedas themselves.
"Our scriptures say that all sentient beings have what is known
as "Dharmi-boota- Jnaana" (Intrinsic consciousness) as also "Dharma-
boota-Jnaana" (External perception).While intrinsic consciousness is
common to all in the same degree, the extrinsic perception or the
awareness of not only things around but also things beyond varies in
degrees ? with humans having the greatest, animals to a lesser
extent and PLANTS WITH THE LEAST IN THE SCALE. This is conditioned
by environment and is subject to expansion (vikaasita) and
contraction (sankuchita)"
(Vide p143-144 of "Hinduism Rediscovered").
The concept of "ahimsa" is central to our philosophy. That is the
reason why, Grihastas are required to do what is known
as "VaisvadEvam" to rid them of sins of "himsa" incurred by them in
their daily routines. Manu has identified that "himsa" can occur
unwittingly at five spots listed the scriptures, namely,
(i) "suLLee" - the Ovens,
(ii) "pEshaNee" - the grinding stones,
(iii) "upaskaree"- the winnowing instruments,
(iv) "kaNTinee" ?mortar and pestle and cutting plate and
(v) "udakumbha" - water containers.
"Panchasoonaah grihastasya suLLee
pEshaNyupaskaree/ kanTinee sOdakumbhas cha" and
"VaiswadEvas tu kartavyah panchasoonaapanuttayE"
(Vide page537of Aahnika Grantha: of 45th PaTTam Azhagiya Singhar)
This being so, would the scriptures permit "himsa" to plants?
Though Hinduism does not place undue importance to "himsa" as Jains
do, they take care to see that even any unintentional harm
inevitably caused to living beings is at the minimal level. In
fact, "ahimsa" is called the first among flowers: "ahimsa prathamam
pushpam"
"It has further been proved that in the case of plants, lifeline
runs in the trunks in some cases, roots in others and seeds in yet
others. These parts correspond to say, hairs on our head or the
nails on our fingers or toes, which when cut or clipped do not
entail any pain. That is why Saastras have prohibited cutting the
plants at their respective lifelines ? and this has been confirmed
by modern Science"
(Vide page 277 of "Hinduism Rediscovered").
Procedures have been prescribed as the times and manner in which
TuLasi leaves. Flowers, Darbham etc could be plucked in tune with
the above as also special mantras to expiate sins accruing from any
unintentional harm done in the process.
---------------------------------------------------------------------
Q. 24. What is the difference
between "Pavitram", "Koorcham" "Darbham", "Kucham" etc and what
purposes do they serve?
Ans:
There are several kinds of grasses (vide Amarakosa, Sanskrit -
English Dictionary of Monier Williams, English-Sanskrit Dictionary
of Monier Williams, and A learner's Dictionary of The Sanskrit
Education Society of Madras).
Some of the names are as follows:
Arjunam: (Terminalia Arjuna) Grass used as a substitute for Soma
plant
Asree: (no description available)
BaalatruNam: Young shoots of a type of grass
Dhoorvaa: Bent grass also known as Panicum Dactylon
Javasa: (No description available)
Kaneenikaa: (No description available)
Khadah: (No description available)
KatruNam: (No description available)
Saadvala: (No description available)
Kucham: (No description available)
Kacham: (Saccharum Cylindricum)
Kutha: (No description available)
Sashpam: (No description available)
TaarakaakshNa: Star eyed grass
TruNam: a blade of grass, reed or straw, a useless part of grass
Yaasa: Meadow or Pasture grass
Yavasa: (No description available)
---------------------------------------------------------------------
The following terms occur during observance of religious practices:
Bhugnam: Stems of grass manually twisted or bent to serve in
offering waters (also known as Koorcham-See below)
Darbha: A tuft or bunch of loose grass spread as a seat or for
holding between fingers
Koorcham: Bundle of grass, Handful of Kusa grass manually twisted or
bent to serve in TarpaNams used in offering waters.
Pavitram: itself means "pure"- Strands of grass made into the shape
of a ring and worn on ring finger during religious rites and
believed to ensure purity
---------------------------------------------------------------------
Regarding "Kucha", there is an interesting story:
Sri Sita delivered a male child in the hermitage of Sage Vaalmiki.
He was named "Lava". One day, Sri Sita entrusted Lava to the care of
the Sage and went to have her bath in the nearby river. On her way
she saw a few monkeys which were jumping hither and thither hugging
their young ones. On seeing this, Sri Sita was smitten with remorse
that while even the monkeys were so concerned about their babies,
she herself had not even an iota of such concern for Lava and
hurried back to the hermitage and took bay Lava with her. At that
time the Sage was in a trance (Samadhi) and did not see what
happened.
When he woke up he noticed that the baby entrusted to his care was
missing. Hurriedly, he made a baby out of Kusa grass and after
breathing life into it (praaNa pratishTai), left it in the cradle.
When Sri Sita returned, she was surprised to see another baby in the
cradle and enquired the Sage about it. The Sage narrated the whole
incident and told her "I have named him as "Kucha". Kucha is also
your son as much as Lava. Take him"
(Source: Kathaa sarit Saagaram, Alankaaravateelambakam quoted by Sri
C.R. Srinivasa Iyengar Swami at Page 33 and 34) of his Notes on
Uttara khaaNDam)
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Q. 25.What is the purpose and significance of wearing "PooNool"? Why
do we wear it in different modes on different occasions?
Ans:
The purpose of "PooNool" is definitely NOT to serve as a key holder
or as a back brush for scratching the back to relieve itching! In
fact, sacred thread is so sacred, as the name indicates that nothing
(other than munji") can be fastened to it under any circumstances.
The Sacred thread (PooNool also called yagjnOpaveetam) is said to be
absolutely pure and to have been born along with the four faced
Brahma, the Creator - as can be seen from the mantram uttered while
wearing it:
"yagjnOpaveetam paramam pavitram. prajaapateh yat SAHA-JAM" (saha=
Together with) and jam = born)
It is worn in three different modes.
(i) Upaveeti: The thread going round the body from the left
shoulder to navel and back to the shoulder via our back. This is
done during all `DEva kaaryams"
(ii) "Praacheenaa veeti: The thread going round the body from the
Right shoulder to the navel and back to the shoulder via our back.
This is the opposite of "upa veeti" mode and is done during "pitru
kaaryams"
(iii) "Niveeti" is just wearing the thread as a garland around the
neck. This is done during all other times (other than the above
two).This is done when one goes to relieve bladder and easing. On
such occasions, AnushTatas keep the sacred thread wound around their
ear. Why around the ear? There are several reasons for this.
(a) First, the ear is considered to be most sacred spot of all
limbs. Vedas were "heard" from ether. Therefore, they are known
as "Sruti" itself. (Those heard). Naturally, the auditory faculty is
deemed the most sacred.
(b) It is a known fact that it is this hearing faculty that a
fetus in the womb acquires first and foremost. We know how Sage
Naarada narrated the exploits of Bhagavaan to Prahlaada while in the
womb of his mother which made Prahlaada an inveterate VishNu bhakta.
We also know the story of Pareekshit who heard about the Lord also
while at the womb of his mother. Thus, the importance of the ear as
the favorite spot in human anatomy is found established.
(c) Another reason elders used to say is that the river "Ganga"
is flowing through the ear figuratively.
A Sage who descended from Pururavas was disturbed by the passage of
the river Ganga, and consequently drank up its waters. He after
wards relented and allowed the stream to issue from his ear. Hence,
Ganga is called Jaahnavi (daughter of Jaahnu) Vide p129 of "A
Classical Dictionary of Hindu Mythology and Religion" by John
Dowson, published by Heritage Publishers, New Delhi, 1992)
(d) The practical reason is that in those days, there were
no "Rest rooms" as we understand them today. To prevent the sacred
thread getting sullied by touching the ground, it is wound around
the ear.
(e) As an aside, we have an interesting point namely that when
we cast away the worn out old thread, we use a Mantra containing a
pure Sanskrit word that has got into what we now know as "Madras
Baashai".
Do you know what it is?
This is the Mantram:
"Upaveetam china dantum jeerNam `kasmala' dooshitam/
Visrujaami harE! Brahman! varchO dheergaayur astu mE"
This is the word which means "soiled"!
" Kasmaalam "
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Q. 26. Can we drink coffee? How about medicines? Are there any
guidelines in the matter of taking food?
Ans:
Drinking Coffee was not known in ancient times. So, there does not
appear to be any reference to it in any of our scriptures.
It would be desirable to drink even milk and water only after doing
morning SV.
If the doctor prescribes for a life-threatening situation any
medicines that cannot be taken on an empty stomach, one may meditate
on Sriman NaaraayaNa, and then take the medicine with any permitted
foods because a doctor is deemed to be equal to Sriman NarayaNa
(VaidyO NaaraayaNO Harih)
As for guidelines in the matter of taking food, they have been dealt
with extensively in Chapter 15 "The Trigunas and the dietary
regimen" in the book "Hinduism Rediscovered"
This book of about 1000 pages is priced at Rs.480/= in India and US
4 48.00 Ex-India. Those who desire to acquire a copy may contact me
at Ramanbil@xxxxxxxxxxx
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