Hinduism

Glories of Kataragama

God Muruga and Annual Festival:

Chelvatamby MANICCAVASAGAR

The sylvan deity in deep south Kataragama is known as Skanda or Subramaniyam or better still Murugan and the annual festival of Kataragama was commenced on July 01.

In fact, Kataragama Temple is highly venerated by both Buddhists and Hindus and during the festivals people from all parts of Sri Lanka will go on pilgrimage to receive the divine blessings of Lord Muruga. Further, devotees from North, East and even from South walk up the distance (Padayatra) reciting devotional songs.

The origin of God Muruga and the story of His veneration are of very ancient interest. The story is fundamental in the history of development of Hindu Culture. He becomes identified as “Kumaran” - the adolescent, “Skanda” the seed that was spurt, “Karathikeya” - nurtured by the constellation pleiades (Karthikai), “Velan” - the lance bearer, “Subrahmaniya” - the Supreme Brahmin and also as the leader of the celestials. His name has been revered as a divine from antiquity.

The puaranas extols Muruga’s Legendary origin. The Devas, when they proceeded to mount Kailas to complain to Lord Siva of their persecution by the Asuras, found him in deep meditation. On being awakened, a divine spark emanated from his frontal third eye. This was received in lake “Saravana Poikai”. There it was nurtured by the constellation pleiades (Karthikai) and became six infants.

They became one where they were foundly embraced by Divine Mother Goddess Parvathi. Therefore, He is also known as Karthikeya. This miraculous origin is treasured in the Puranas with much cherished verse:- “That which was formless, became a form, a column of light, the Brahmam, they are the many, the endless, became one body six faces abundant with grace, twelve mighty arms, are thiru Murugan arose and arrived for the world to be saved.”

Murugan as valorous youth is said to have performed several brave deeds including the imprisonment of Brahma and imparting the meaning of the sacred word Aum to Lord Siva. In due course he was sent, accompanied by a large force with Virapahu at the Head, to overcome the ASURAS and release the DEVAS.

A preliminary event in this episode was the confrontation with Tharaka, the lion faced brother of Asura leader. Tharaka when challenged sought refuge in Mount Kraunchi, which emitted fire and smoke. It was blown up into pieces by missiles from Lord Muruga. Legends have it that wnen it broke up splinters were flung far and wide. Three places where some of the splinters are said to have fallen in Sri Lanka are “Thirukovil,” Mandur and Okandahill top. All these places have much cherished Sthalams even today.

In fact, before the actual commencement of the battle, Veerapahu was sent as an emissary to Mahentrapura, the citadal of the Asuras. But, he however failed to persuade Surapadman to lay down arms or release the Devas. On the first day of the battle Bhanukopan, the eldest son of Asura Chief, who offered combat was overcome. Then the lion faced Singamukan, a brother of Surapadman, who came to his aid was defeated. Upon which the Asura Leader himself fought, assuming several monstrous forms and shapes, finally he sought refuge in the form of a mango tree. He was ultimately defeated, but was not slain, but accepted to serve Lord Muruga as his steed in the form of a peacock and also given a place in his banner as a rooster cock. The Devas were released and they celebrated the victory.

Furthermore, Indira, the king of the Devas and Idirani, his queen, rewarded Muruga by giving him their daughter Deivanai in marriage. The grand nuptial celebrations are claimed to have taken place at “Thiru Perum Kunram” situated a few miles from Madurai.

Murugan’s second consort is Valli, the Veddah maid from the Vallimalai hills. Veddah Chief Nambi found her as an infant in the jungles and brought her up. Valli, literally, is the name of an entwine creeper. She grew up as a devotee of Murugan. Eventually, Murukan wins her hand and she is given in marriage to him.

The leaf shaped Vel in his hand is a weapon for overcoming the Evil forces. It becomes a symbol of power, a power to punish evil.

In due course it has become a symbol of spiritual victory. Further, it also denotes that a man’s knowledge should be very sharp. This knowledge also should be broad and man with sharp and broad knowledge should throughout his life maintain humility.

In a philosophical interpretation Muruga’s two consorts namely Deivanai and Valli respectively represent Kiriya Sakthi and Ichcha Sakthi and Muruga represent Gnana Sakthi.

It is very often said that “Kataragama peak in Sri Lanka is the sacred place of Lord Muruga and as such on this glorious Kataragama annual, let us pray to Him for everlasting peace, communal harmony and eternal prosperity.

Puttalai Vinayagar temple Mahotsavam

G. ARULANANTHAN

The Point Pedro Puttalai Sithy Vinayar temple which is dedicated to Lord Ganesha is situated at Puloly South, Puloly. The annual flag hoisting ceremony of this temple was commenced on July 6 and the Chariot festival took place on July 14 followed by water cutting ceremony on July 15 at the sacred tank which is in close proximity of the temple.

Board of Trustee President K. Venugopal and Secretary S Kanapathipillai and all other members of the board have made elaborate arrangements for the success of the “Ther” Chariot festival. Further Saiva Pulavar, “Pandithar” Pon Suttanthan will deliver a religious speech on “Periya Puranam” which was compiled and composed by “Theiva Sekkilar” who was one time served as Chief Minister in the Chola Kingdom.

Furthermore, every Hindu Temple has a sanctum dedicated to Lord Ganesha, Hindus bow their heads in reverence and make their first offering to Lord Ganesha in all ritualistic worship. Be it pilgrimage, wedding, yagam, house-warming, Lord Ganesha is the first deity to be worshiped at the beginning of any ceremony.

Vinayagar, Ganapathy, Vigneswara and Pillaiyar are some of the common appellations given to Lord Ganesha, the God with an elephant head. This broad head signifies that God is broad-minded, tolerant and sympathetic to all activities.

The bulky body of Lord Ganesha stands for the cosmos in its entirety. The huge pot-belly signifies space containing all things and beings of the world. Lord Ganesha has a snake as a belly band. The snake indicates energy in all forms. The idea contained in the concept is that all things have their alloted place in the womb of nature and they are all supported by cosmic energy.

The trunk represents the sensitive reception of stimuli and cognition. It also signifies the faculty of discrimination – Just as the Elephant uses its trunk to pick the smaller needle. The broken tusk signifies that he has broken away from ignorance, which guides the path of God. The single tusk also denotes single mindedness in action. The other tusk indicates highest knowledge.

His broad ears signify that he hears everything communicated to him. They indicate Omniscience. The three eyes of Lord Ganesha represent the Moon, the Sun, the Fire, which in turn indicate the three phases of creation, sustenance and destruction. The third eye is a symbol of intuitive knowledge.

Lord Ganesha has four hands which signifies supernatural powers. Further Lord Ganesha uses his little mouse as His Vehicle. The little mouse stands for time and God is beyond time, in fact, the mouse also personifies the evil qualities like anger, pride and selfishness. Lord Ganesha riding on the mouse shows that he keeps the evil positions always under check.

Puloly Puttalai Pillaiyar Temple has became the Guardian Deity of the people of Puloly, Point Pedro. As such, we the people living in this “Kaliyuga” hope and pray that Lord Ganesha showers His universal love and compassion so that we may be bathed by His divine glory and spiritual splendour to overcome the present agony and acquire spiritual attainments, peace and happiness.

Hindu - idea of death and aftermath

Sinnathamby RASIAH

“We are such stuff as dreams are made on; and our little life is rounded with a sleep - The Tempest

The impermanence of our life is aptly told in this verse. It can happen overnight. There is no escape from it whether we like it or not. In fact, it is the law of reality. What Hinduism says is that the soul never dies; only the physical body dies. Death is inevitable and one does not know when. He neither fear death nor look forward to it, but revere it as the most exalted experience. For Hindus death is nobly referred to as Mahaprasthana the great journey.

When the lessons of life have been learned and karmas reach a point of intensity, the soul leaves the physical body, which then returns its elements to the earth. Death is a most natural experience not to be feared.

It is a quick transition from the physical world to the astral plane, like walking through a door, leaving one room and entering another. Knowing this one approaches death as a sadhana, as a spiritual opportunity, bringing a level of detachment which is difficult to achieve in the tumult of life and an urgency to strive more than ever in our search for divine self.

Vedanta tells how a person with the knowledge of impending death should prepare for the transition. He should take refuge in japa, worship scripture and yoga - seeking the highest realization as we consciously joyfully release the world. Before dying Hindus diligently fulfill obligations make amends and resolve differences by forgiving in order to prevent unresolved karmas bear fruit in future births.

The next step is to turn to God through meditation and surrender to Him. Suicide is a taboo as it postpones and intensifies karma resulting in more births.

In the final hours of life one seeks the Self God within and focus on our mantra while kith and kin keep a vigil with prayers. At death one leaves the body through Crown Chakra, entering the clear white light air beyond in quest of Videhamukti.

Speaking about salvation Swami Vivekananda says “the salvation of a man lies in the great love with which he loves God. Being unconcerned of everything in the world and only pray to God that He grant you something of His love, then you have found salvation.”

Meanwhile Swami Vivekananda touching on the subject “Laws of Life and Death says” nothing stands isolated-everything is a part of never ending process of cause and effect.”

Similar views were expressed by western writer G E Moore in his book Principia Ethica, that all actions in the world are governed by the law of - Cause and Effect.

It is the belief of the Hindu that, that the soul is neither mind no body. B Behind the body, behind the mind there must be something Viz - the soul which unifies the man. Mind is merely the fine instrument through which the soul-the master-acts on the body.

The Hindus belief that man is the soul and has a body, while Western people believe he is a body and possesses a soul. Death overtakes everything which is complex. The soul is a single element, not composed of anything else and therefore it cannot die. By its very nature the soul must be immortal. Body mind and soul turn upon the wheel of law-none can escape. No more can be transcend the law than the stars, than can the Sun-it is all a universe of law.

The law of karma is that every action must be followed sooner or later by an effect. Action can never die without producing action.

Now if our acts can produce their appropriate effects on this plane of existence, if follows that we must come back to round out the circle of causes and effects. This is the doctrine of re-incarnation.

As a matter of fact death is said to be a part of our life. As such one should prepare for it in the course of his life rather than waiting for old age.

Death is inevitable and certain but one does not know when it will happen. In life two things are certain one is we are born; the other thing is we are going to die one day.

In this background it is pertinent to give the view of Swami Tejomayananda who is an outstanding teacher of Vedanta. He says people are fascinated about life after death than their present life which is of utmost important.

But to known about life after birth is relevant and indispensable. In this context the view of K Krishnamurthi the world renowned philosopher of the 20th century throws light on the subject.

He says that ‘while living, to enter the house of death is not a morbid idea; it is the only solution.’ Interestingly he says that he has lived with death several times.

He drives the same point that death should be considered as part of life and one should prepare for it in his lifetime. In fact it is the law of reality.

Ideals of Hindu marriage

Why the Hindu marriage is sacrosanct:

In Hinduism, man and woman represent the two halves of the divine body. There is no question of superiority or inferiority between them. However, it is a scientific fact that the emotional side is more developed in women. This does not mean that intellectually, women are inferior. Hindu history is witness to the super-women, like Gargi, Maitreyi and Sulabha, whose faculty of reasoning was far superior to that of ordinary mortals. But owing to organic differences in their physical and emotional constitutions, women are temperamentally more emotional than men.

Duties of a Hindu woman

Having recognized this fact, Hindu scriptures or the shastras have allotted certain specific duties to Hindu women. These duties include maintaining domestic peace, adjustment of social relations and attainment of spiritual perfection.

The idea behind the institution of marriage in Hinduism is to foster, not self-interest, but love for the entire family. Practice of self-restraint is the ideal of marriage in Hinduism. It is the love and duty cultivated for the entire family that prevents the break-ups.

Men by nature are less capable of self-restraint than women. That is why, after marriage the Hindu women lead the men by keeping the lustful propensities under control. While married, thought of any other man does not enter the mind of a Hindu lady until she loses her faith in her husband due to his consistent misbehavior and ‘don’t care’ attitude.

Sanctity of marriage

The present-day Hindu husbands fail to recognize the sacrifices and lofty ideals of Hindu wives, and thus compel them to follow the worst of the West. During the nuptial ceremony in a Vedic marriage, both the bride and the bridegroom take oath for the practice of self-restraint, to work together for the welfare of the family and to help each other to attain spiritual peace. This lofty ideal of sanctity is a great gift of Hinduism to the world at large.

Protecting the institution

It should be a matter of great concern that we have begun to ignore the ancient and lofty ideals of Hindu marriage and are anxious to follow in the footsteps of cultures that do not value these ideals.

Although Indians are among the most married societies in the world and there are laws governing marriage among Hindus, the number of divorce suits filed by Hindu couples is on the rise.

Instead of strengthening the traditional ideals, which for thousands of years have helped us prevent marriage and family break-ups, we are misdirecting our energies towards promoting the ideal of sense-enjoyment and self-interest. In my opinion it is still not too late to be proactive to protect the sanctity of Hindu marriage.

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