His Holiness Satguru Bodhinatha's address to Devotees at the Maha Rajagopuram Kumbhabhishekam- 4/21/18












Pravachan by His Holiness Satguru Bodinatha Veylanswami

Insights into the Hindu Temple

Maha Ganapati Temple of Arizona

April 21st, 2018




My talk will present two types of information about the Hindu temple. The first is stating four questions regarding the temple that Hindu youth commonly ask and providing an answer to each. The second is giving some important general information on the functioning and influence of the temple.



First Question: Since God is everywhere, why do we need temples?

“Over the last twenty years I have had the privilege of attending kumbhabhishekams for many temples in the USA—including this temple’s kumbhabhishekam in 2008—as well as in Canada, Europe, India and Australia. The special ceremonies conducted on these occasions by an especially large number of well-trained priests are always exceptionally uplifting times. That extra upliftment is I am sure why all of you are here today and an even larger group of devotees will be here tomorrow morning for the main ceremony.


On many of these occasions, there is some interaction with the youth of the temple as a formal seminar, a lecture or simply an informal question and answer session. During one of the breaks, at one of the kumbhabhishekams in Australia, I was chatting with some of the older youth who were sons and daughters of the trustees and other key members. They were challenging me with the question:  “Since God is omnipresent, what is the need to build large temples to worship Him. The cost of construction is quite large plus then you have the ongoing cost of monthly maintenance that has to be met. Couldn’t all that money be spent in a better way?” This, of course, is a question that is regularly asked by many of our youth.


My answer went something like this. Since God is omnipresent, shouldn’t we be able to experience Him equally everywhere? For example, God permeates this room. By looking intently at the room, shouldn’t you be able to experience God? In theory you should. I then asked those present to look around. How many can see God permeating this room? All the youth present had to admit that they couldn’t see God permeating the room. I then continued: “Practically speaking God’s omnipresence is a very subtle form of consciousness, too subtle for most of us to experience unless we are quite skilled in meditation.”


I then gave an analogy with other objects that are difficult to see. If we want to see a distant galaxy, we can go to an observatory and use a powerful telescope. To see into the nucleus of a cell, we can go to a laboratory and use an electron microscope. Similarly, to see God, there is a powerful tool we can use to enable us to be successful. In a similar way, we can go to the temple and through the sanctified murti experience God. Temples—and especially the murtis within them—have this ability because they are an especially sacred place for three reasons: construction, consecration and continuous daily worship.


Hereditary temple architects, known as sthapatis, are commissioned to design and construct the temple. By tradition, every stone is set in place according to the sacred architecture found in the Agamic scriptures. Consecration occurs through the powerful ceremony of kumbhabhishekam which involves a large number of priests performing elaborate ceremonies for days on end. Then begins the schedule of daily pujas that are held thereafter conducted by professional priests. The daily pujas sustain and gradually increase the sanctity set in motion at the kumbhabhishekam. In these three ways—construction, consecration and continuous daily worship—the temple and the murtis within them are sanctified.



Next is some general information on the Agamas including a story.

One of the reasons temple worship is not better understood is that the scriptures that describe temple worship, which are called the Agamas, are not well known by the general Hindu public. They are mainly studied by priests and scholars.


My guru was initiated into the Saivite tradition in 1949 in Jaffna, Sri Lanka by the renowned satguru Yogaswami. Unlike many modern teachers of Hinduism, he placed great emphasis on establishing temples, having his mathavasis themselves perform the parartha puja and initiating his advanced grihastha sishya in performing atmartha puja. Gurudeva knew the centrality of the Saiva Agamas to temple worship and gave this description of the scriptural authority for his teachings: “All my devotees recognize that the primary scriptural authority of our Nandinatha lineage derives from the Saiva Agamas and the four noble Vedas, which include the Upanishads. Ours is a Vedic-Agamic tradition.”


In the 1980‘s we worked with Dr. B. Natarajan to produce an English translation of Tirumantiram as we knew much of the Agamic teachings were contained with this one scripture.


In researching the Saiva Agama texts, we determined that the largest collection was at the French Institute of Pondicherry, a hundred miles south of Chennai. This institute was founded and directed by the late Dr. Jean Filliozat. Dr. Filliozat’s goal was to collect all material relating to the Saiva Agamas. During the late 50s and throughout the 60s, the late Pandit N. R. Bhatt spearheaded the collection effort. Bhatt, a scholar of the French School and former head of Indology at the Institute, gathered manuscripts from the private collections of priests and monasteries across Tamilnadu and parts of the southern districts of Karnataka. This is the largest collection of Saiva Siddhanta manuscripts in the world and it has duly been recognised by UNESCO by including it in its "Memory of the World" Register.


However, a new insight developed after our visit there in 2005 as the manuscripts unfortunately showed significant deterioration. Many were perforated with holes left by insect larvae. Others had become so fragile that each handling caused damage; pieces would break off, often carrying fragments of writing. Furthermore, the French Institute itself had no plans for preserving them in microfilm or digital files. Therefore, over the coming decades, unless something changed, more and more of the manuscripts would simply fall apart and be lost forever. The realization that no one was going to do this crucial preservation work lead us to decide that we, ourselves, needed to take on the project of digitization.


In December, 2008 we arranged for four young men to do the work and process the photos. They averaged 2,000 photos daily and completed the collection (save 200 heavily damaged bundles) on January 1, 2011. Altogether, they took 775,261 photographs. These have been assembled into PDF files, one for each bundle, which are available for download on the Institute's website--possibly the first of India's ancient manuscript collections to be entirely digitized. A second digitization project, completed a few months later, has preserved 1,600 manuscripts at the sister institution the French School of the Far East. This is a specialized collection, mostly Vaishnava in content.


At a gathering of fifteen senior Sivacharyas in Chennai in July 2011, a hard drive with the digitized material was presented to each, giving back to them their sacred scriptural heritage in easily accessible form.


A second Agama project is almost completed which is an English translation of the Kamika Agama. We chose to have this Agama translated as it is a primary source for details of personal worship, temple construction, dedication and worship and many aspects of home and village design. It, as well as selected translations from other agamas, can be downloaded from our website.


The Agamas are an enormous collection of Sanskrit scriptures which, along with the Vedas, are revered as shruti (revealed scripture) by Saivas and Vaishnavas. Dating is uncertain. They were part of an oral tradition of unknown antiquity which some experts consider as ancient as the earliest Vedas, 5000 to 6000 BCE. The Agamas are the primary source and authority for ritual, yoga and temple construction. How to love the Divine, when and where, with what mantras and visualizations and at what auspicious times, all this is preserved in the Agamas.


In fact, the specific doctrines and practices of day-to-day Hinduism are nowhere more fully expounded than in these revelation hymns, delineating everything from daily work routines to astrology and cosmology.


During the 2008 kumbhabhishekam ceremonies for this temple, at the point where the priests were installing the three groups of tattvas in the murtis, atma, vidya and siva, Sri Thanga Bhattar. a senior Sivacharya, called me over and quoted a verse in Tamil from the Tirumantiram and had my host translate it into English. The verse was:


“Two are the scriptures that Lord Siva revealed—the primal Vedas and the perfect Agamas.” ( Verse 2404):


In other words, Sri Thanga Bhattar wanted to make sure that I understood that what they were doing was based on the Saiva Agamas.


In modern times, the renown Saivite scholar of Sri Lanka, Arumuga Navalar, has a similar verse in his Saiva Vina Vidai. 


     “What are the original scriptures vouchsafed by Siva Peruman for the sake of the souls? 

     Vedas and Saiva Agamas are the two.”


The Maha Ganapati Temple of Arizona is the only temple in the state of Arizona built as per traditional Agama Sastras under the guidance of Padma Sri Muthiah Sthapathi. Not only is the temple’s construction according to the Agamas, so are the ceremonies that the priests conduct. As we mentioned, the Agamas governing Saiva worship are called the Saiva Agamas. The Agamas governing Vaishnava worship are of two kinds: Pancharatra and Vaikhanasa. Of course, not all temples follow the Agamas in their construction and ceremonies. It is generally the ones that could be described as South Indian that do so.



Second Question: Do Hindus worship idols?

As I mentioned earlier, the entire Agamic temple is a sacred place. But within it the murti is the most sacred object.


A few years ago I attended a kumbhabhishekam in Fort Worth, Texas. One of the priests there, who is also a scholar, gave an excellent explanation of the sacredness of the murti. He began by explaining that Hindus do not worship idols.


This, of course, is a common misunderstanding that many people have—including some Hindus.


The priest went on to explain that the stone form of the Deity can be called an idol or a statue before the sacred water is poured over it in the prana prathistha ceremony. But after that takes place, it is transformed into a sacred murti.


And in that murti, the Deity actually resides.


This concept is explained in the Pancharatra Text, Sâtvata Samhitâ, chapter six, verse twenty-two:  "When the perfectly designed image is systematically installed, He occupies the concerned image. By His gracious presence in that image, He gives concrete and visible expressions to all of His transcendental and imperceptible qualities."


A verse from the Saivite Agama Ajita states the Saivite equivalent: “Siva lingam puja is for the purpose of invoking the presence of Sadasiva in the lingam.”


My guru, Sivaya Subramuniyaswami, also taught this principle: “We worship God Siva and the Gods who by their infinite powers spiritually hover over and indwell the image, or murti... which we revere as their temporary body. We commune with them through the ritual act of puja.”


My guru continues: “We may liken this mystery to our ability to communicate with others through the telephone. We do not talk to the telephone; rather we use a telephone as a means of communication with another person who is perhaps thousands of miles away. Without the telephone, we could not converse across such distances; and without the sanctified murti in the temple or shrine we cannot easily commune with the Deity. Both are instruments of communication. The stone or metal Deity images enshrined in the temple are not mere symbols of God and the Gods. They are not mere inert idols but the forms through which divine love, power and blessings flood forth from the inner world of the Gods into this physical world. As we progress in our worship, we begin to adore the image as the Deity's physical body, for we know that He is actually present and conscious in it during puja, aware of our thoughts and feelings and even sensing the pujari's gentle touch on the metal or stone.” (end of quote)



Next is some general information on Maha Kumbhabhishekam and the Raja Gopuram.

Did you know that there are four different kinds of Maha Kumbhabhishekams and that two of them are part of these ceremonies?


Punaravardhana Jeernodharanam refers to the major repairs, renovation and restorations in a functioning temple that are normally undertaken approximately once in every twelve years. After this work is completed, a Kumbhabhishekam is required. For the Maha Ganapati Temple the original kumbhabhishekam was in 2008, so the Punaravardhana Jeernodharana Maha Kumbhabhishekam is being done ten years later.


The Maha Raja Gopura is a newly added structure and is a magnificent 54 foot tall Agamic monument rooted in the 12th century. To activate it, a Kumbhabhishekam is also required. This is called a Noothana Maha Kumbhabhishekam, meaning it is a new structure.


The two other types of Kumbhabhishekams are aavardhana, for renovating and restoring an abandoned temple and andaritham, for rectifying and rejuvenating the disturbed spiritual ambience of the temple sanctity by events such as a flood or the entry of burglars.


Saiva Agama scholar Dr. S. P. Sabharathnam, Sivacharyar gives an insightful explanation of the inner significance of the Raja Gopura. “The term Gopura means a raised or elevated super structure (pura) which serves as an auspicious location for the presence of cosmic Lords, Gods, various groups of Deities, liberated Sages and such other supreme Souls. The Sanskrit term ‘go’ denotes the assemblage of such hosts of Deities and Gods. The term ‘raja’ here means ‘that which is exceedingly effulgent’ , ‘that which shines forth’. The exact meaning for ‘Raja Gopura’ is ‘the resplendent super structure housing the hosts of Deities’.”


Traditionally, as soon as you arrive at the temple, it is customary to stand humbly before the temple entrance and raise your hands above your head in the prayerful gesture reflecting on the Rajagopuram as the gross or sthula form of the Deity.


A dominant ceremony in kumbhabhsihekams is the Vedic fire ceremony called in Sanskrit a yagna or a homa.


The use of fire in religion is not unique to Hinduism—it is common to many religions in the form of candles, lamps, and fire pits for ceremonies. My guru, explained that fire can be seen by the beings in the inner worlds. He also stated that fire and prayer simultaneously bring forth the inner world.


I like to call yagna the original temple. In fact it is a portable temple as well as it can be performed anywhere. Certainly one of the important uses today is in establishing a new temple through the ceremony of kumbhabhishekam. Divine energy is first invoked through the fire. This energy is then stored in the water in the kumbhas adjacent to the homa pit. And after days of this process there is enough divine energy in the water to infuse divinity into the stone form of the Deity which as I mentioned is called prana pratishta.



Third Question: Why are there so many Gods in the temple? I have trouble relating to so many.

One challenge for the younger generation of Hindus in relating meaningfully to the temple is that they find the large number of Deities the temple contains to be hard to relate to. It is common in the USA for a temple to have a shrine for each Deity that a significant number of members of the local Hindu community worship. Often this takes the form of one side of the temple being the Saivite side and the other side the Vaishnavite side. Some temples include shrines for Shirdi Sai Baba and Swami Narayan.  On occasion, there is even a Jain shrine for Mahavir. Two temples in the USA I visited recently had 25 and 27 shrines respectively.


As I  mentioned, Hindu youth and older children find this multiplicity of Deities confusing and hard to relate to. They often ask me the question “Why does Hinduism have so many Deities? Why can’t it have just one?”


The answer I give talks about language. “How many official languages does the United States have? The answer, of course, is one—English. How many official languages does Canada have? The answer is two—English and French. This difference in language relates to differences in their respective histories.


I then ask “How many official languages does India have?” The answer is 22! The reason for so many, of course, is again related to the countries history. India has a history that is thousand of years old versus the US and Canada whose history is only a few hundred years old. In ancient times there was less travel and communication and regional differences naturally developed. It is natural that a country with that many languages would have a multiplicity of names and concepts for God as well.


A question about worship a few years ago came from a teenage boy. Leaning forward in earnest, he asked, “Do I have to worship all the Deities in the temple, or can I simply focus on just Lord Ganesha? I am finding that keeping a singular focus I am getting much closer to Him. I’m beginning to form a connection in a way that I never have had with any of the other Deities.”


I replied, in the affirmative, that it is fine to focus on just one Deity. This is actually the pattern followed by most Hindus. However, it is only fitting to honor and acknowledge all the Divinities. For example, when attending puja to another Deity, worship sincerely and show deep respect; but you need not strive to feel as close to that Deity as you do to Lord Ganesha.


The idea of focusing on just one Deity is prevalent in many Hindu traditions. And in a temple with a large number of Deities, this can be the solution to the challenge of not being able to relate to them all. Just choose one!


In Sanskrit, the Deity of one’s special pious attention is called Ishta Devata, literally “cherished or chosen Deity.” Vaishnavas may choose among many Divine forms: Vishnu, Balaji, Krishna, Radha, Rama, Lakshmi, Hanuman and Narasimha, as well as the shalagrama (a small river rock). Smartas traditionally choose their Ishta from among six Deities: Siva, Shakti, Vishnu, Surya, Ganesha and Kumara (or any of their traditional forms). Shaktas, who worship the Divine as the Goddess, Shakti, may focus on one among Her many forms, from the dynamic Durga, the benign and graceful Parvati and the regal Rajarajeshvari. Saivites direct their worship primarily to Siva, as represented by the Sivalinga, Nataraja and Ardhanarishvara. Many Saivites choose Lord Murugan, also known as Skanda, as their Ishta Devata. My Gurudeva, a staunch Saivite, taught us to worship Siva as the Supreme God while starting with the worship of Lord Ganesha, who is “the closest God to the material plane of consciousness, most easily contacted and most able to assist us in our day-to-day life and concerns.” 


In deepening our devotion to God,  an analogy to friends is helpful. Teenagers have many friends, but it is common to have one best friend to share the personal details of life. Having an Ishta Devata is like that, and the feeling we should have toward that Divinity is the same as the feeling we have for our best friend. Holding a singular focus helps us to draw closer and closer to that Deity.


Another approach to understanding the Deity’s compassionate nature, and in the process ridding yourself of any lingering fear, is to think of the God or Goddess as the parent and yourself as the child. In fact, the Deity is the perfect parent, because no matter what we do, He/She always sends us blessings and love. When we make mistakes, He never becomes angry or punishes us. The Deity’s love is perfect love, existing at all times, in all circumstances for all souls. In developing a closeness with the Deity, we eventually discover and relish that perfect love. The Tirumantiram conveys this idea in reference to Lord Siva: “The ignorant foolishly say that love and Siva are two, but none of them knows that love alone is Siva. When men know that love and Siva are the same, love as Siva they ever remain.”



Fourth Question: Why do we make offerings of so much milk and food to the murti? Wouldn’t it be better to give it to the poor?

The devotees’ offerings of cut fruit, cooked food, water, fragrant flowers and milk play an important part in the inner workings of the puja. The Deity does not utilize the gross physical substance being offered but rather utilizes the life energy or prana within it as the priest presents the offering. In fact, except for the times arati is performed, puja is a process of giving prana to the Deity. During the arati, the Deity and his helpers, or devas, reflect back this prana into the aura of each devotee, purifying it of subconscious congestions. The devotee so blessed leaves the temple feeling uplifted and relieved of mental conditions he had been burdened by.


Yagna is the same process. Jayendrapuri Mahaswamiji, head Kailash Ashram in Bengaluru, visited our monastery in Hawaii a few years ago. His three priests performed an elaborate yagna in our Kadavul temple with extra offerings of grains and woods they had brought from India. Afterwards swamiji explained that Agni takes the offerings to the Deity in a purified form for the Deity to use in blessing those present.


Hindu temples in every corner of the world offer Hindus an achievable way to experience God's sacred presence. Divinity's presence uplifts those attending the temple, inspiring them to life more peaceful lives, have greater harmony in the home and greater tolerance in the community. Some devotees will be inspired to

bring forth and perpetuate traditional Hindu culture in the form of sacred music, art and dance. In this way a temple benefits the Hindu community and the broader non=Hindu community as well.



Next is some background information on the Temple as the Source of Culture

For some twenty-five years, from about 1975 to 2001, Hinduism Today’s founder, Satguru Sivaya Subramuniyaswami was instrumental in helping temples get established. Gurudeva guided 37 temples in the United States, Canada, Guadeloupe, Denmark, England, Fiji, Germany, Mauritius, New Zealand, Reunion, Russia, Sweden, and Sri Lanka—giving each community or temple an icon of God, usually Lord Ganesha, and guidance when needed. He also helped dozens more temples with direct advice or by publicizing their project in Hinduism Today.


Why did Gurudeva devote so much energy to helping establish the temples of organizations with no formal ties to his? He did it because of a strong conviction that it is the temple that perpetuates the culture. In other words, if Hindus move to a country and do not build a temple, after a few generations Hindu culture will have been lost.


At a satsang held in July 2000, a devotee asked Gurudeva a question about Hindu culture. “What’s happening to Hindu culture? It seems in Bollywood, actors and actresses are turning Western and encouraging everyone else to do so. Will Hindu culture, or Indian culture, last very long after this?”


Gurudeva gave the following answer: “Well, we can see in the world today that combative culture—where people do not get along but sometimes pretend to get along when they do not get along—comes from the offices and the factories and the nonreligious activities. Indian culture may be going down in India but it is definitely coming up in the West because of the worship within the temples.


“It’s our relationship with God, the Gods and the Goddesses that establishes our relationship with men, women and children. Culture comes from being sensitive to other people’s feelings as we are sensitive within the temple to the feelings of the Gods and the vibration emanating from the inner sanctum. Without religion in one’s life and the practice of that religion in the home shrine, in the temple, and pilgrimage once a year to a far off place, culture quickly fails and the competitive culture comes into play.


He continued, “While there are many that are trying to bring the best of the West to the Far East, there are still in the West many who are trying to bring the best of the Far East into the West. As long as religion and worship and the practice of pilgrimage and all the refinements of  our great religion are present, culture will be there.”


The Hindu temple can act as a powerful spiritual hub that radiates out Hindu culture and devotional practices into the homes of those families who attend regularly. Regularly means at least once a week. The process of strengthening culture can happen on a number of levels.


The most basic is simply learning and following the many traditions and protocols associated with visiting a temple. No devout Hindu will approach the sacred home of God without proper preparation. The simple necessities include a bath, donning clean clothes and preparing an offering tray, whether simple on a normal day or elaborate for a festival. These acts are all important parts of temple-going.


On arrival we need to wash our feet and handle shoes in the specified way. Then the customary prostrations to the Deities, followed by circumambulation and presenting our offerings with a loving heart. When attending puja, men and women may be required to sit on separate sides of the mandapam. At key points throughout the rites we pray and respond in specific ways. As children follow the parents’ traditional protocols, they develop an appreciation for worship and sacred objects, respect for elders, an understanding of the importance of physical cleanliness and mental purity, and a fondness for familial and communal devotion.


After years of such practice, essential character qualities, such as humility and devotion, can deepen. Devotion here means love of God. These qualities, which are present in every cultured Hindu, may not develop in an individual growing up in the West unless he or she participates in regular worship.


The second level of the temple’s influence on the home begins when a shrine is established in the home and worshiped at daily. Wherever possible, it should be a separate room, not in a cabinet or on a shelf. Such a dedicated space makes everyone living in the home think more about God, reflect more on their behavior and be less inclined to become angry or argue, as they are living in God’s presence.


Going to the temple every week can actually bring some of the temple’s sanctity into the shrine room. My guru taught that lighting an oil lamp in the shine room after coming home from the temple brings the temple’s shakti into your home. That devotional act brings devas who were at the temple into the home shrine, where, from the inner world, they can bless the family and protect the home.


The temple’s third level of cultural influence begins when a family member, generally the father, performs regular puja in the home. In a sense, he becomes the family priest, emulating the temple priests while following a simpler, non-public liturgy known as atmartha puja. Such a full puja done daily steadily strengthens the home’s religious vibration.


Quite fittingly, the structure of the puja ceremony arises from the magnanimous spirit of hospitality for which Hindu culture is famous. All guests are received and treated as God, and God is no exception. During this daily morning puja rite, family members gather in their well-appointed shrine room to honor God as their royal guest. They receive Him warmly, offer a seat, serve water to quench His thirst, bathe and dress Him in beautiful clothes, burn the finest incense for His enjoyment, honor Him with light, flowers, chanting and offerings of food. It is an intimate, personal interaction. Throughout the puja, the officiant chants sweetly to the Deity in Sanskrit, describing these kindly acts and beseeching His blessings. Finally, the pujari thanks the Deity for His presence, bids Him farewell and humbly apologizes for any errors he may have unknowingly committed.


The fourth level of temple influence on the home begins when the shrine is strong enough that we feel that the main Deity of the shrine, for example Lord Siva or Lord Venkateshwara, is the head of the house. When that happens, we would never think of having a meal without first offering a portion to God. We would naturally want to always worship God, even if briefly, before leaving the home and upon returning.


For Hindu culture to strengthen the home to this extent, the entire family needs to be involved. To illustrate, let me share a story. One of our devotees was responsible for the Sunday morning Hinduism classes for a group in Singapore. He found that parents would commonly drop the children off, go shopping for two hours, return and pick them up, all the while expecting the teachers to make their children better Hindus. Though this approach works for learning the fine arts, such as dancing or playing an instrument, it does not work for Hinduism


The difference is this. For children to learn dance or music, the parents need not know how to dance or play the instrument. However, for Hinduism to be learned, it is necessary for the whole family to practice it together. This is because Hinduism is an all-encompassing spiritual way of life, informing every aspect of the family’s daily and weekly routine, and not just in the shrine room. Having the children study Hinduism at the temple is important. But if the parents are also involved in the study, there is much greater potential for actually augmenting Hindu culture and religious conversations in the home. In fact, some Hindu groups will not accept children into classes unless the parents also enroll in a parallel study for adults.


I like to compare Hindu temples to an electrical distribution system. On the remote Hawaiian island of Kauai, where we live, there is one main electrical generating plant with power lines to five distribution substations to which customers in each region are connected. This can be likened to a ray of spiritual energy coming from the celestial worlds (electrical plant) to five temples (substations), each with a connection which powers the homes of devotees who worship there regularly (customers). The electricity lights up the house and empowers all sorts of appliances. The energy from the temple illumines the family’s path and enlivens the culture.









Significance of Maha Rajagopura Kumbabhishekam


First Ever Rajagopuram in Arizona

A 54 Foot tall Agamic Monument rooted in 12th Centur

Deepa pooja & 108 Sumangali pooja
Samoohika Sathyanarayana Puja
Sri Vari Venkateswara Swamy Sahasra (1008) Deepa Alankara
Sri Bhakta Anjaneya SwamySahasra (1008) Vada Mala Seva
Thiru Kalayanam Utasavams

Kumbhabhishekam Highlights

Kumbhabhishekam (Kumbha-Shikhara or crown of the temple, Abhishekam-sanctification with spiritually charged water) is performed to consecrate new shrines, re-consecrate existing shrines after a renovation or every twelve years. The highlight of the Kumbhabhishekam ceremony is the pouring of the sanctified water from the pots over the top of the gopurams by the priests, at an auspicious moment, to energise the entire temple. The Kumbhabhishekam we are performing this year is a unique one that is called Maha Rajagopura Kumbhabhishekam, since it is done to consecrate the new Rajagopurams (towers). For detailed program highlights

About Rajagopuram & Kalasam

Symbolically, the Rajagopuram represents the feet of the deity. A devotee bows at the feet of the Lord at the entrance as he steps into the temple and proceeds towards the sanctum sanctorum, leaving behind the world of worries. On a cosmic level, the temple tower acted as a lightning conductor in olden days, as it was the highest structure in that area. And the towers on top of the altar where the deities are installed, are comparatively shorter than RajaGopuram and are called Sannidhi (Altar) Gopuram or Vimanams.
Kalasams are assembled set of concentric cone, cylinder and globe shaped metallic structures which are installed on top of the Gopurams. The Sannidhi Gopurams or Vimanams have just a single Kalasam, whereas the Rajagopurams have multiple Kalasams. The Kalasams are usallly made of an alloy of five metallic elements, such as Copper, Gold, Silver, Brass and Lead. They are filled with seeds of essential grains and pulses, such as rice, millets, corn etc., and completely sealed with special compounds. The seeds are very well preserved for years, through natural irradiation from Sun, against infestation (from within the grains) and decaying. In case of need the stored seeds from the Kalasams are to be used for re-germination and development.   Traditionally, the Kalasams are refurbished and refilled with new selected grains, about once in 12 years.

Benefits of Kumbhabhishekam

The Kumbhabhishekam ceremony has everlasting effect on the entire society. The Aagama sastra says:

    Sarvaroga nivirtyartham, sarva yaaga phalapradam,
    Sarva sampathkaram nreenam putrapoutrabhi vardhanam

It is conducted with the sole purpose of eradicating all illness, obtaining good benefits from various Yagaas, deriving rich benefits for the well being and for the health propagation of the progeny.

The Sanatana Dharma postulates, “Vasudhaiva kutumbakam” – the whole world is one family.
The Puranaanuuru. 192 resonates with “Yaadhum Oore Yaavarum Kelir – to us all towns are one, all men our kin.
The Rigveda (RV-1.164.46) resolutely says, “ekam sad vipraa bahudhaa vadanti” – wise men call the ONE (supreme) by many names and forms.

Indeed, the Kumbhabhishekam brings all round prosperity not only to any particular group of devotees, but also to the society as a whole. With above said, we invite you to partake in this spiritual event and receive divine energy that will permeate the temple. There are many opportunities where the devotee can touch the Gopura Kalasas & Offer Navarathnams to Gopura Kalasas, Offer Oil in their own hands to Ganapati and Shiva inside their shrines and perform some of the pujas throughout the five day event. Through the participation of the community, the powers of the chanted mantras are multiplied thereby benefitting the devotee and their community.

Sahasra Kalasabhisekam

In Vedas, Lord Vishnu tells Brahma that propitiation in the form of ablution with 1008 vessels, filled with holy water and other sacred materials, pleases Him (Vishnu) exceedingly. Whoever witnesses Lord Vishnu during this ablution with faith and devotion, obtains the fruits of bathing in the sacred rivers like the Ganges, Godavari, Krishna and Kaveri. The ceremony is equivalent to the great festivals such as Kumbha Mela on the banks of the holy Ganges River..


Homams are performed by offering ghee, grains and spices to the fire accompanied by the chanting of mantras. Ganapati Homam (to remove all obstacles), Sudarsana Homam (for peace and victory over negative energies), Navagraha Homam (to alleviate malefic effect of Navagrahas and to appease the Navagrahas), Vaastu Shanti Homam (for the worship of the elements of nature and balance the forces that control the flow of energies), Moola Mantra

Homam (oblations to the deities residing in the temple by chanting the Moola Mantra of each deity). On Friday May 6th Special Sri Sudarsana Homam is performed this homam ushers prosperity and wealth for the entire community. In the evening 108 Shuvasinis (ladies) will be performing Sri Lalitha Trishati and Lakshmi Ashtotra Sata Nama Deepa Puja.

Go (cow) Puja

According to the scriptures, all the 330 million devas reside in a cow. Cows are also considered an embodiment of Maha Lakshmi. The cow, after the puja will be led into the temple in a ceremonial procession.

Article as appeared on Vastavam.net

An article on the festivities of March 11th Udayasthamana Seva appeared on http://vastavam.net (an online magazine). Here is a transcript of the article as written by Smt. Radhika Bukka. Photos omitted.

అరిజోనా లోని శ్రీ మహాగణపతి దేవాలయం లో ఉదయాస్తమాన సేవలు 





వేంకటాద్రి సమం స్థానం బ్రహ్మాండే నాస్తి కించన 

వేంకటేశ  సమో దేవో న భూతో న భవిష్యతి 

 ఈ బ్రహ్మాండం అంతట్లో కూడా వేంకటాద్రి ని పోలిన మరొక స్థలం లేదని, అలాగే వెంకటేశ్వర స్వామి ని మించిన దైవం ఇంతకు ముందు లేదు, ఇకపై రాడు అని భవిష్యోత్తర పురాణం లో చెప్పబడింది. తిరుమల గురించి, కలియుగ దైవమైన శ్రీ వేంకటేశ్వరుని గురించీ కొత్తగా చెప్పటానికి ఏముంటుంది. ఆపద మొక్కులవాడు అని, భక్తుల పాలిట కొంగుబంగారమని అంటుంటారు. నిరుపేదల నించి అపర కుబేరులవరకు ఆయన ఆపద్భాంధవుడే!!  తొండమాను చక్రవర్తి, కురుంబరతు నంబి చరిత్రలు మనకి తెలిసినవే కదా. తిరుమల కి వెళ్లి శ్రీదేవి , భూదేవి సమేత  మంగళ స్వరూపుడైన శ్రీనివాసుడికి  చేసే ఆర్జిత సేవలలో పాల్గుని తరిద్దామని ఉండని భక్తులు ఉండరు. కాకపోతే, అది అందరికీసాధ్యం అయిన విషయం కాదు. అందునా భరత ఖండానికి దూరం గా విదేశాలలో ఉంటున్న వారికి మరింత కష్టతరం. 

అలాంటిది, అరిజోనా లోని మారికోపా లో ఉన్న శ్రీ మహాగణపతి దేవాలయం లో ఆ అద్భుతమైన అవకాశం కల్పించారు అక్కడి పురోహితులు. ఆలయం లో కొలువై ఉన్న శ్రీ వేంకటేశ్వర స్వామి వారికి తిరుమల తిరుపతి దేవస్థానం లో నిత్య కళ్యాణం  పచ్చ తోరణం గా జరిగేటటువంటి "ఉదయాస్తమాన సేవల" కైకంర్య సేవలను ఇక్కడి భక్తులకు అందించాలన్న ఆలోచన పురోహితులైన శ్రీ వరపరాకాష్ గారికి రావటం, అది అందరి సహకారం వల్ల  కార్య రూపం దాల్చటం జరిగింది. శ్రీ వరప్రకాష్ గారు, తిరుమల తిరుపతి దేవస్థానం వారి శ్రీ వెంకటేశ్వర వేద పాఠశాలలో శ్రీ పాంచరాత్ర  ఆగమ ప్రతిష్ఠాన్తం లో నిష్ణాతులు అయ్యారు . వారి ఆధ్వర్యం లో , శ్రీ మహా గణపతి దేవాలయం పురోహితులైన శ్రీ అనిల్  శర్మ గారు మరియు శ్రీ భట్టార్  గార్ల తో పాటు అట్లాంటా హిందూ దేవాలయం నుంచి వచ్చిన  శ్రీ గోవర్ధన్ గారి నిర్వహణలో ఈ అరుదైన "ఉదయాస్తమాన సేవా కైకర్యాలు" అత్యద్భుతం గా , అతి శాస్త్రోక్తం గా మార్చ్ 11 వ తేదీ న జరిగాయి. వందల సంఖ్యల్లో  భక్తులు ఈ సేవలలో పాలుపంచుకుని ఎంతగానో ఆనందపరవశులైయ్యారు. 

 వెంకటాచలం లో ఒకే రోజు ఒకటి లేక రెండు శ్రీవారి ఆర్జిత సేవల కు హాజరు కాగలరేమో కానీ, సుప్రభాత సేవ నించి పవళింపు సేవ వరకూ పాల్గొనగలగటం ఎంతో  అరుదైన విషయము, మఱియు, దాదాపు అసంభవం. అటువంటిది, అన్ని సేవలను ఒకే రోజు చూడగలిగి, పాల్గొనగలిగే అవకాశం అరిజోనా  లోని భక్తులకు కలగటం నిజం గా అదృష్టమే !!

ఉదయాస్తమాన సేవలు ఈ క్రింది విధం గా జరిగాయి

 1. సుప్రభాత సేవ

తర తరాలుగా హైందవ ఆధ్యాత్మిక చైతన్యాన్ని జాగృతం చేస్తున్నమహత్తర  శ్రీ వేంకటేశ్వరస్తవం ఈ సుప్రభాతం.ఇరువది తొమ్మిది శ్లోకాలు గల సుప్రభాతాన్ని, పదకొండు శ్లోకాలున్నస్తోత్రాన్ని, పదహారు శ్లోకాలున్న ప్రపత్తి ని మరియు పదునాలుగుశ్లోకాలున్న మంగళ శాసనాన్ని 15వ శతాబ్దములో మనవాళమహాముని శిష్యులైన  ప్రతివాద భయంకర అన్నన్ స్వామిరచించారు. ఈ దివ్య గానం ఎక్కడ విన్న మనస్సు తిరుమల క్షేత్రాన్నిచేరుకుంటుంది.

శ్రీ మహాగణపతి ఆలయ పురోహితులు, సుప్రభాత సేవని భక్తుల సమక్షం లో జరిపించారు. 

2. తోమాల సేవ

పుష్పాలంకార ప్రియుడైన శ్రీనివాసుని దివ్య మంగళ మూర్తి కి అనేకపుష్ప మాలికలతో, తులసి మాలలతో చేసే అలంకారమె తోమాలసేవ. ఈ సేవ లో పాల్గొన్న వారి మనస్సు అనే పుష్పం శ్రీ వారి పదాలచెంత చేరి జన్మ ధన్య మవుతుంది.

3. కొలువు


 స్నపనమండపం లో శ్రీ వారికి ప్రతి రోజు ఆస్థానం జరుగుతుంది. సన్నిధి లో వున్న కొలువు- శ్రీనివాస మూర్తి ని  ఛత్రచామరాది మర్యాదలతో, మంగళ వాద్య  పురస్సరంగా స్నపనమండపం లో ఉంచిన బంగారు సింహాసనం పై వేంచేపు చేస్తారు. ఆ తరువాత స్వామి కి కొలువు నిర్వహించబడుతుంది. ఈ సేవ ను చూసితరించిన వారికి ఆర్థిక ఇబ్బందులు తొలగి స్వామి వారి అనుగ్రహంకలుగు తుంది.

శ్రీ మహా గణపతి ఆలయ అర్చకులు  పంచాంగ శ్రవణాన్ని స్వామి వారికి విన్నవించారు. ఆలయ ట్రెజరీ స్వామి వారి యొక్క లావాదేవీలను  స్వామి వారికి విన్నవించారు. 


4.  అష్ట దళ పాద  పద్మారాధన (సువర్ణ పుష్ప అర్చన)

తిరుమల క్షేత్రం లో ప్రతి నిత్యం వెయ్యి నూట ఒక్కటి (1008) సువర్ణపుష్పాలతో, సహస్ర నామాలతో స్వర్ణాలంకార భూషితుడయినా శ్రీవారికి ఈ అర్చన సేవ జరుగు తుంది. శ్రీ వారి అర్చనలో భక్తులుమనస్సు ఏకాగ్రతను పొంది, శ్రీ వారి పాదాల మీద కేంద్రీకరింపబడి, ఆధ్యాత్మిక ఆనందం మరియు లక్ష్మి కటాక్షం కలుగుతుంది. 

5. అభిషేకం

శ్రీ వారి అభిషేకాన్ని దర్శిస్తే చాలు భక్తులు శారీరక, మానసికరుగ్మతలు తొలగి ఆయురారోగ్యములు కలుగుతాయి.  

6. వస్త్రాలంకరణ సేవ

అఖిలాండ కోటి బ్రహ్మాండ నాయకుడు అయినటువంటిశ్రీనివాసునకు సర్వాంగ సుందరంగా, నయనానంద కరంగా పట్టువస్త్రాలను అలంకరించడమే వస్త్రాలంకరణ సేవ.

7. కల్యాణోత్సవం

శ్రీ దేవి, భూదేవి సమేతుడైన శ్రీ మలయప్ప స్వామి (శ్రీ వేంకటేశ్వరస్వామి) వారికి ప్రతి నిత్యం కల్యాణోత్సవం జరుగుతుంది. 15వశతాబ్దములొ తాళ్ళపాక వంశస్థులచే ఈ కల్యాణోత్సవంఆరంభిచబడినట్లు శాసనాల వాళ్ళ తెలుస్తుంది. సర్వ జనులు క్షేమ, స్థైర్య, ధైర్యాదులతో ఉండాలంటే, మహా సంకల్పం తో శ్రీ వారికీకల్యాణోత్సవం చేయటం పరిపాటి. ఈ నిత్య కళ్యాణం వల్లనే శ్రీవారిని కల్యాణ చక్రవర్తి అని, తిరుమల క్షేత్రం నిత్య కళ్యాణం పచ్చతోరణంగా విరాజిల్లు తున్నది.

8. తిరుప్పవాడ


ప్రతి గురువారం శ్రీ వేంకటేశ్వర స్వామి వారికి రెండవ అర్చనఅనంతరం జరిగే నివేదనను తిరుప్పావడ సేవ అంటారు.తిరుప్పావడ సేవ లో పాల్గొన్న భక్తులకు నిత్యం అన్నం సమృద్ది గాకలుగుతుంది. పాడి పంటలు వృద్ధి చెందుతాయి.    


9. రథోత్సవం



రథస్థం కేశవం దృష్ట్యా పునర్జన్మన విద్యతే |

సకల లోకాధిపతి అయినటువంటి శ్రీ వేంకటేశ్వర స్వామి నిరథోత్సవం లో దర్శించు భాగ్యం వలన మరి యొక్క జన్మ ఉండదుఅని ఆగమ శాస్త్రం చెబుతుంది.


10. సహస్ర దీపాలంకరణ సేవ

ఉభయ దేవేరులతో కూడిన మలయప్ప స్వామి వారు, సర్వాలంకారభూషితుడై వైభవోత్సవ మండపం నుండి కొలువు మండపానికివిచ్చేస్తారు. అప్పటికే దేదీప్యమానంగా ప్రకాశిస్తున్న సహస్ర దీపాలమధ్య వున్న ఊయలలో స్వామి వారు ఉభయ దేవేరుల సమేతంగాఆశీనులై, భక్తులకు దర్శనమిస్తారు. ఆ సమయం లో వేదపండితులు వేద మంత్రాలతో స్వామి వారిని కీర్తిస్తారు. నాద స్వరవిద్వాంసులు సుస్వరంగా నాదస్వరాన్ని విని పిస్తారు. అనంతరంగాయకులు అన్నమాచార్యుల సంకీర్తనలతో, పురందర దాసుకీర్తనలతో శ్రీ వారికి స్వరార్చన చేస్తారు. వేద, నాద, గానాలనుఆలకిస్తూ, మలయప్ప స్వామి మెల్ల మెల్లగా ఉయ్యాల తాగుతూభక్తులకు దర్శనమిస్తారు. ఈ సేవ లో దేవ దేవున్ని దర్శించినభక్తునకు సత్సంతానం కలుగుతుంది.

11. ఏకాంత సేవ

తిరుమల శ్రీ వారి ఆలయం లో చివరగా జరిగే సేవ ఏకాంత సేవ. ఈసేవ లో స్వామి వారు బంగారు పట్టె మంచం లో శయన మూర్తి గాదర్శన మిస్తారు. శ్రీ వారి పరమ భక్తురాలయిన మాతృ శ్రీవెంగమాంబ ముత్యాల హారతి ని స్వామి వారికి సమర్పిస్తారు.అన్నమా చార్యుల వారి జోల పాట ను పాడి ఆ నాటి సేవలనుముగిస్తారు.     

అన్ని సేవలలోనూ భక్తులు ఎంతో  ఉత్సాహం గా పాల్గొన్నారు. రథోత్సవం, తోమాల సేవ, సహస్ర దీపాలంకార సేవల్లో పాల్గొన్న అందరిలో ఆనందం వెల్లివిరిసింది. ఇక శ్రీనివాస కల్యాణోత్సవం అంగ  రంగ వైభవం గా జరిగింది. స్వామి వారి పాదాలకి భక్తులు అభిషేకం చేసి ధన్యులయ్యారు!! చివరిగా పూర్తి చీకటిలో, కేవలం కొన్ని దీపాల వెలుగులో, స్వామి వారి ఏకాంత సేవ చేశారు అర్చకులు. అన్ని సేవలనూ ఒకే రోజు చూడగలిగిన భాగ్యం దక్కినందుకు భక్తులు చాలా పరవశించారు. 

ఈ విధం గా ఆరిజోనా లో మొట్ట మొదటి సారిగా "ఉదయాస్తమాన సేవలు" అత్యద్భుతం గా జరిగాయి. 

                                                                                                                                                                                                                         - రాధికా కామేశ్వరి 







Udayasthamana Seva March 11th - Tamil Descriptions

ஓம் நமோ வெங்கடேசாய

உதயாஸ்தமன சேவை

விளக்கமும் பக்தர்களின் பங்கெடுப்பும்

திருமலையில் செய்வதுபோல சேவை செய்யப்படும்.

1.  சுப்பிரபாத சேவை: காலை 8 மணி

a.  பூபாள இராகத்தில் நாதஸ்வர இசை முழங்க, அர்ச்சகர்கள் முன்னால் சுப்பிரபாதம் ஓத, பக்தர்கள் அவர்களுடன் தொடர்ந்து ஓத, சேவை துவங்குகிறது.

b.  வெங்கடேஸ்வரரின் விஸ்வரூப தரிசனத்துடனும், நவநீத ஹாரத்தியுடனும் சேவை நிறைபெறுகிறது.

c.   பக்தர்களின் பங்கு:  சுப்பிரபாதம் ஓதுதல், விஸ்வரூப தரிசனம், அர்ச்சகரிகளிடமிருந்து சிறப்பு ஆசிகள்.

d.   உபயதாரர்களுக்கு[sponsors]  வெங்கடேஸ்வரருக்கு அர்ப்பணித்த வெண்ணை, தயிர்சாதம், கற்பூரம், அக்ஷதை, குங்குமம் ஆகியவை வழங்கப்படும்.

2.   தொம்மாலை [ஸ்ரீநிவாசருக்குத் தோள்வரை தொங்கும் மாலை] சேவை: காலை 8:30 மணி

a.  ஒரு பிரம்மசாரி தொம்மாலைகள் அடங்கிய கூடையைத் தலைமீதுவைத்து எடுத்துக்கொண்டு கோவில் பிரகாரத்தைச் சுற்றிவருவார்.  அவர்பின்னால் வரும் மற்றொரு பிரம்மசாரி உபயதாரர்களுக்கு ஒவ்வொரு மாலையாக எடுத்துத் தருவார்.  அவர்கள் தங்கள் தலைமீது அம்மாலைகளை வைத்துக் கொண்டுவந்து அர்ச்சகர்களிடம் தருவார்கள்.  கடைசியில் மாலைகளை அர்ச்சகர்கள் பெற்றுக்கொண்டு மீதிப்பூஜையை முடிப்பார்கள்.

b.  அர்ச்சகர்கள் திருப்பாவை ஓதி, மாலைகளைச் சாற்றி, மங்கல ஆரத்தி காட்டுவதுடன் சேவை நிறைவுபெறுகிறது.

c.   பக்தர்களின் பங்கு:  தொம்மாலைகளைச் சுமந்துவந்து ஸ்ரீநிவாசருக்குச் சமர்ப்பித்தல்;  அர்ச்சகரிகளிடமிருந்து சிறப்பு ஆசிகள்.

d.   உபயதாரர்களுக்கு[sponsors]  வெங்கடேஸ்வரருக்கு அர்ப்பணித்த சாம்பார்சாதம், கற்பூரம், அக்ஷதை, பூக்கள், குங்குமம் ஆகியவை வழங்கப்படும்.

3.   கொலு[வு] சேவை: காலை 9 மணி: [உத்சவமூர்த்திக்கு அபிஷேகம்]:

a.  போகஸ்ரீநிவாசருக்கு [உத்சவமூர்த்தி] அபிஷேகம் செய்து பட்டுத்துணியால் சுத்தப்படுத்தப்படும்.

b.  அர்ச்சகர்கள் திருவாத வஸ்திரத்தை [கற்பூரத்துகள்கள் கலந்த பட்டுத்துணி] ஒரு தட்டில்வைத்து உபயதாரர்களுக்குக் காட்டுவார்கள்.  உபயதாரர்கள் திருவாத வஸ்திரத்தைத் தொட்டுக் கண்ணில் ஒத்திக்கொள்வார்கள்.  வேதமந்திரங்களை முழங்கியபடியே அவ்வஸ்திரத்தை அர்ச்சகர்கள் பாலாஜிக்குச் சமர்ப்பிப்பார்கள்.  அதன்பின்னர், அர்ச்சகர்கள் வெங்கடேஸ்வரருக்குப் பஞ்சாங்கத்தை வாசிப்பார்கள்.  பொருளாளர் [Treasurer] சிரத்தையுடனும், பக்தியுடனும் கடவுளுக்குக் கோவில் வரவு-செலவுக் கணக்கை எடுத்துச் சொல்வார்கள்.

c.  பக்தர்களின் பங்கு:  திருவாத வஸ்திரங்களையும், ஸ்ரீவாசர் பாதங்களையும் அர்ச்சகர்களிடம் கொடுத்து ஆசி பெறுதல்.

d.   உபயதாரர்களுக்கு[sponsors] வெங்கடேஸ்வரருக்கு அர்ப்பணித்த கேசரி, கற்பூரம், அக்ஷதை, குங்குமம் ஆகியவை வழங்கப்படும்.

4.   திரு ஆராதனை:  காலை 9:30 மணி

a.   இந்தச் சேவை பாஞ்சராத்திர ஆகமப்படி அர்ச்சகர்களால் நடத்தப்படும்.

5.   அஷ்டதள பாதபத்ம ஆராதனை [தங்க புஷ்ப அர்ச்சனை]:  காலை 11 மணி

a.   அர்ச்சகர்கள் உபயதாரர்களிடம் தங்கபுஷ்பத்தை எடுத்துச்சென்று, அவர்களுடைய பெயர்கள், நட்சத்திரம், கோத்திரம் இவற்றைப்பெற்று, அந்தத் தங்கபுஷ்பங்களால் வெங்கடேஸ்வரருக்கு அர்ச்சனைசெய்தபின் மங்கல ஆரத்தி காட்டப்படும்.

b.  பக்தர்களின் பங்கு:  சேவையில் பங்கெடுத்து, அர்ச்சகர்களிடம் சிறப்பு ஆசி பெறுதல்.

c.   உபயதாரர்களுக்கு[sponsors] வெங்கடேஸ்வரருக்கு அர்ப்பணித்த பாயசம், கற்பூரம், அக்ஷதை, குங்குமம் ஆகியவை வழங்கப்படும்.

6.   வெங்கடேஸ்வரருக்கு சிறப்பு அபிஷேகம்: காலை 11:30 மணி

a.   மூலமூர்த்திக்கு [வெங்கடேஸ்வரின் கற்சிலை] சிறப்பு ஒன்பது கலச அபிஷேகம் செய்யப்படும்.  மகாகும்பம் அர்ச்சகர்களால் உபயதாரர்களுக்கு எடுத்துச்செல்லப்படும்.  அவர்கள் மகாகும்பத்தைத்தொட்டு, ஆசிபெறுவார்கள்.  மகாகும்பத்திலிருக்கும் புனிதநீர் ஸஹஸ்ரதாரை வாயிலாக வேதகோஷங்களுடன் பாலாஜிக்கு அபிஷேகம் செய்யப்படும்.

b.  பக்தர்களின் பங்கு:  தங்களிடம் உள்ள சிறிய தங்கநகைகளை ஸஹஸ்ரதாரை அபிஷேகத்திற்குக் கொடுத்தல்;  இந்நகைகள் அபிஷேகத்திற்குப்பிறகு திரும்பப் பெறுதல்; அர்ச்சகர்களிடம் சிறப்பு ஆசி பெறுதல்.

c.   உபயதாரர்களுக்கு[sponsors] வெங்கடேஸ்வரருக்கு அர்ப்பணித்த வெண்பொங்கல், கற்பூரம், அக்ஷதை, குங்குமம் ஆகியவை வழங்கப்படும்.

7.   வஸ்திர அலங்கார சேவையும், சாற்றுமுறையும்:  பிற்பகல் 1 மணி:

a.   உபயதாரர்கள் திருமலையிலிருந்து பாலாஜிக்குச் சாத்தும் வஸ்திரங்களைத் தொட்டு, ஆசிகள் வாங்குவார்கள்.  அர்ச்சகர்கள் அவற்றை வெங்கடேஸ்வரருக்குச் சாற்றுவார்கள்.

b.   அர்ச்சகர்கள் திவ்யப்பிரபந்தத்திலிருந்து சாற்றுமுறைப் பாக்களை[பாட்டுகளை] ஓதி சேவையை நிறைவுசெய்வார்கள்.

c.  பக்தர்களின் பங்கு:  சேவையில் பங்குபெற்று, அர்ச்சகர்களிடம் சிறப்பு ஆசி பெறுதல்.

d.   உபயதாரர்களுக்கு[sponsors] வெங்கடேஸ்வரருக்கு அர்ப்பணித்த தோசை அல்லது மற்ற பிரசாதம், கற்பூரம், அக்ஷதை, குங்குமம் ஆகியவை வழங்கப்படும்.

8.   ஸ்ரீ வெங்கடேஸ்வர கல்யாண உத்சவம்: பிற்பகல் 2:30 மணி:

a.   அர்ச்சகர்கள் உபயதாரர்களுக்கு காப்புக்கயிறு [ரட்சை] கட்டி, மகாசங்கல்பம் செய்துவைத்து ஸ்ரீநிவாசரின் பாதங்களை ஒரு தட்டில் அளிப்பார்கள். 

b.   உபயதாரர்கள் அவற்றைப் பாலாலும், தண்ணீராலும் கழுவுவார்கள்.

c.   கல்யாண வைபவத்தின்போது அர்ச்சகர்கள் உத்சவருக்கும், உபயதாரர்களுக்கும் தாம்பூலமும், ஸ்ரீநிவாச சடாரியும் அளிப்பார்கள்;  மங்கல ஆரத்தியுடன் கல்யாண உத்சவம் நிறைவுபெறுகிறது.

d.   உபயதாரர்களுக்கு[sponsors] வெங்கடேஸ்வரருக்கு அர்ப்பணித்த லட்டு, சர்க்கரைப்பொங்கல், கற்பூரம், அக்ஷதை, குங்குமம் ஆகியவை வழங்கப்படும்.

9.   ரத உத்சவம்: மாலை 4:30 மணி:

a.   பக்தர்கள் ஸ்ரீநிவாசரின் ரதத்தை ஊர்வலமாக இழுத்துச் செல்வார்கள்.

b.   உபயதாரர்களுக்கு[sponsors] வெங்கடேஸ்வரருக்கு அர்ப்பணித்த மிளகுப்பொங்கல், கற்பூரம், அக்ஷதை, குங்குமம் ஆகியவை வழங்கப்படும்.

10. திருப்பாவை வட சேவை: மாலை 5:30 மணி:

a.   அர்ச்சகர்கள் நாராயண உபநிஷத்தை ஓதியபடி, பாலாஜியின் முன்னால் புளியோதரை பிரசாதத்தைவைத்து அலங்கரிப்பார்கள்.  நட்சத்திர ஆரத்தியுடன் சேவை நிறைவுபெறும்.

b.   உபயதாரர்களுக்கு[sponsors] வெங்கடேஸ்வரருக்கு அர்ப்பணித்த புளியோதரை, கற்பூரம், அக்ஷதை, குங்குமம் ஆகியவை வழங்கப்படும்.

11. ஆயிரவிளக்கு அலங்கார சேவை [ஸஹஸ்ரதீப அலங்காரம்]: மாலை 6 மணி:

a.  நாதஸ்வர இசை ஒலிக்க, அர்ச்சகர்கள் ஸ்ரீநிவாச கத்யம் ஓத, அண்ணமாசார்ய சங்கீர்த்தனைகளும், விசேஷ வேதஸ்வஸ்திகளும் பாடப்படும்.

b.  கும்ப ஆரத்தி, பஞ்சமுக ஆரத்தி, நட்சத்திர ஆரத்திகள் காட்டப்படும்.

c.  பக்தர்கள் ஆரத்திக்கு விளக்கேற்றல்.

d.   உபயதாரர்களுக்கு[sponsors] வெங்கடேஸ்வரருக்கு அர்ப்பணித்த சேமியா பாயசம், கற்பூரம், அக்ஷதை, குங்குமம் ஆகியவை வழங்கப்படும்.

12. ஸ்ரீநிவாச ஏகாந்த சேவை: இரவு 8 மணி:

a.   அர்ச்சகர்கள் பாதாம், பிஸ்தா, முந்திரிப்பருப்பு போன்ற உலர்ந்த பழங்களால் பாலாஜிக்கு அர்ச்சனை செய்வார்கள்;  ஸ்ரீநிவாசரை ஊஞ்சலில்வைத்து அண்ணமாசாரியரின் ஜோல சங்கீர்த்தனம் [தாலாட்டு] பாடி, மகாமங்கல ஆரத்தி காண்பித்து உறங்கவைத்து, பக்தர்களுக்கு பிரசாதம் அளித்து உதயாஸ்தமன சேவை நிறைவுசெய்யப்படும்.


ஸ்ரீநிவாசர் காப்பாற்றுவாராக!  எல்லா மக்களும் சுகமடைவார்களாக!!  உலகுயிர்கள் அனைத்தும் சுகமாக வாழ்வதாக!!!

Udayasthamana Seva Description and Significance

ఉదయాస్తమాన సేవ

(తిరుమల లో జరుగు విధంగా)


వేంకటాద్రి సమం స్థానం బ్రహ్మాండే నాస్తి కించన |

వేంకటేశ నమో దేవో భూతో భవిష్యతి  ||

సకల లోకాధిపతి దేవత సార్వభౌముడు శ్రీ వేంకటేశ్వర స్వామి యొక్క దర్శన భాగ్యం ఈ కలియుగం లో ముక్తి మార్గం.  పురాణ పురుషోత్తముడైన వేంకటేశ్వర స్వామి వారికి తిరుమల లో ఉదయము నుండి రాత్రి వరకు జరిగే ఆర్జిత సేవలను ఉదయాస్తమాన సేవ అంటారు.   


ఆర్జిత సేవలు

1. సుప్రభాత సేవ

2. తోమాల సేవ                  

3. కొలువు

4. అష్ట దళ పాద  పద్మారాధన (సువర్ణ పుష్ప అర్చన)

5. అభిషేకం

6. వస్త్రాలంకార సేవ

7. కల్యాణోత్సవం

8. రథోత్సవం

9. తిరుప్పావడ

10. సహస్ర దీపాలంకరణ సేవ

11. ఏకాంత సేవ

1. సుప్రభాత సేవ

కౌసల్య సుప్రజా రామ | పూర్వా సంధ్యా ప్రావర్తతే  ||

ఉత్తిష్ఠ నరశార్దూల | కర్తవ్యం దైవ మాహ్నికం ||

తర తరాలుగా హైందవ ఆధ్యాత్మిక చైతన్యాన్ని జాగృతం చేస్తున్న మహత్తర                       శ్రీ వేంకటేశ్వరస్తవం ఈ సుప్రభాతం.  ఇరువది తొమ్మిది శ్లోకాలు గల సుప్రభాతాన్ని, పదకొండు శ్లోకాలున్న స్తోత్రాన్ని, పదహారు శ్లోకాలున్న ప్రపత్తి ని మరియు పదునాలుగు శ్లోకాలున్న మంగళ శాసనాన్ని 15వ శతాబ్దములో మనవాళ మహాముని శిశ్యులైన ప్రతివాద భయంకర అన్నన్ స్వామి రచించారు.  ఈ దివ్య గానం ఎక్కడ విన్న మనస్సు తిరుమల క్షేత్రాన్ని చేరుకుంటుంది.  శ్రీ వారి సుప్రభాతం అనే ఈ మేలు కొలుపు సేవ లో పాల్గొంటే మన మనస్సు మేల్కొని శ్రీ వారి సేవ కు అంకితమవుతుంది.  

2. తోమాల సేవ

పుష్పాలంకార ప్రియుడైన శ్రీనివాసుని దివ్య మంగళ మూర్తి కి అనేక పుష్ప మాలికలతో, తులసి మాలలతో చేసే అలంకారమే తోమాల సేవ.  ఈ సేవ లో పాల్గొన్న వారి మనస్సు అనే పుష్పం శ్రీ వారి పదాల చెంత చేరి జన్మ ధన్య మవుతుంది.

3. కొలువు

తిరుమల లో బంగారు వాకిలికి ఆనుకొని వున్న గది ని స్నపన మండపం అంటారు.  ఇక్కడే శ్రీ వారికి ప్రతి రోజు ఆస్థానం జరుగు తుంది. సన్నిధి లో వున్న కొలువు- శ్రీనివాస మూర్తి ని       ఛత్ర చామరాది మర్యాదలతో, మంగళ వాద్య  పురస్సరంగా స్నపన మండపం లో ఉంచిన బంగారు సింహాసనం పై వేంచేపు చేస్తారు.  ఆ తరువాత స్వామి కి కొలువు నిర్వహించబడుతుంది.  ఆలయ అర్చకులు  పంచాంగ శ్రవణాన్ని స్వామి వారికి విన్న విస్తారు.  అలాగే ఆలయ ట్రెజరీ స్వామి వారి యొక్క లావాదేవీలను (ఆదాయ వ్యయాలను) స్వామి వారికి విన్న విస్తారు. ఈ సేవ ను చూసి తరించిన వారికి ఆర్థిక ఇబ్బందులు తొలగి స్వామి వారి అనుగ్రహం కలుగు తుంది.

4.  అష్ట దళ పాద  పద్మారాధన (సువర్ణ పుష్ప అర్చన)

తిరుమల క్షేత్రం లో ప్రతి నిత్యం వెయ్యి నూట ఒక్కటి (1008) సువర్ణ పుష్పాలతో, సహస్ర నామాలతో స్వర్ణాలంకార భూషితుడయిన శ్రీ వారికి ఈ అర్చన సేవ జరుగు తుంది.  శ్రీ వారి అర్చనలో భక్తులు మనస్సు ఏకాగ్రతను పొంది, శ్రీ వారి పాదాల మీద కేంద్రీకరింపబడి, ఆధ్యాత్మిక ఆనందం మరియు లక్ష్మి కటాక్షం కలుగుతుంది.          

5. అభిషేకం

శ్రీ వారి అభిషేకాన్ని దర్శిస్తే చాలు భక్తులు శారీరక, మానసిక రుగ్మతలు తొలగి ఆయురారోగ్యములు కలుగుతాయి. 

6. వస్త్రాలంకరణ సేవ

అఖిలాండ కోటి బ్రహ్మాండ నాయకుడు అయినటువంటి శ్రీనివాసునకు సర్వాంగ సుందరంగా, నయనానంద కరంగా పట్టు వస్త్రాలను అలంకరించడమే వస్త్రాలంకరణ సేవ.

7. కల్యాణోత్సవం

శ్రీ దేవి, భూదేవి సమేతుడైన శ్రీ మలయప్ప స్వామి (శ్రీ వేంకటేశ్వర స్వామి) వారికి ప్రతి నిత్యం కల్యాణోత్సవం జరుగుతుంది.  15వ శతాబ్దములొ తాళ్ళపాక వంశస్థులచే ఈ కల్యాణోత్సవం ఆరంభిచబడినట్లు శాసనాల వల్ల తెలుస్తుంది.  సర్వ జనులు క్షేమ, స్థైర్య, ధైర్యాదులతో ఉండాలంటె, మహా సంకల్పం తో శ్రీ వారికీ కల్యాణోత్సవం చేయటం పరిపాటి.  ఈ నిత్య కళ్యాణం వల్లనే శ్రీ వారిని కల్యాణ చక్రవర్తి అని, తిరుమల క్షేత్రం నిత్య కళ్యాణం పచ్చ తోరణంగా విరాజిల్లు తున్నది.

8. రథోత్సవం

రథస్థం కేశవం దృష్ట్యా పునర్జన్మన విద్యతే |

సకల లోకాధిపతి అయినటువంటి శ్రీ వేంకటేశ్వర స్వామి ని రథోత్సవం లో దర్శించు భాగ్యం వలన మరి యొక్క జన్మ ఉండదు అని ఆగమ శాస్త్రం చెబుతుంది.

9. తిరుప్పవాడ

ప్రతి గురువారం శ్రీ వేంకటేశ్వర స్వామి వారికి రెండవ అర్చన అనంతరం జరిగే నివేదనను తిరుప్పావడ సేవ అంటారు. తిరుప్పావడ సేవ లో పాల్గొన్న భక్తులకు నిత్యం అన్నం సమృద్ది గా కలుగుతుంది. పాడి పంటలు వృద్ధి చెందుతాయి.       

10. సహస్ర దీపాలంకరణ సేవ

ఉభయ దేవేరులతో కూడిన మలయప్ప స్వామి వారు, సర్వాలంకార భూషితుడై వైభవోత్సవ మండపం నుండి కొలువు మండపానికి విచ్చేస్తారు. అప్పటికే దేదీప్యమానంగా ప్రకాశిస్తున్న సహస్ర దీపాల మధ్య వున్న ఊయలలో స్వామి వారు ఉభయ దేవేరుల సమేతంగా ఆశీనులై, భక్తులకు దర్శనమిస్తారు. ఆ సమయం లో వేద పండితులు వేద మంత్రాలతో స్వామి వారిని కీర్తిస్తారు. నాద స్వర విద్వాంసులు సుస్వరంగా నాదస్వరాన్ని విని పిస్తారు. అనంతరం గాయకులు అన్నమాచార్యుల సంకీర్తనలతో, పురందర దాసు కీర్తనలతో శ్రీ వారికి స్వరార్చన చేస్తారు. వేద, నాద, గానాలను ఆలకిస్తూ, మలయప్ప స్వామి మెల్ల మెల్లగా ఉయ్యాల తూగుతూ భక్తులకు దర్శనమిస్తారు. ఈ సేవ లో దేవ దేవున్ని దర్శించిన భక్తునకు సత్సంతానం కలుగుతుంది.

11. ఏకాంత సేవ

తిరుమల శ్రీ వారి ఆలయం లో చివరగా జరిగే సేవ ఏకాంత సేవ. ఈ సేవ లో స్వామి వారు బంగారు పట్టె మంచం లో శయన మూర్తి గా దర్శన మిస్తారు. శ్రీ వారి పరమ భక్తురాలయిన మాతృ శ్రీ వెంగమాంబ ముత్యాల హారతి ని స్వామి వారికి సమర్పిస్తారు. అన్నమా చార్యుల వారి జోల పాట ను పాడి ఆ నాటి సేవలను ముగిస్తారు.


ఏడు కొండల వాడ వేంకట రమణ గోవిందా గోవిందా |


Significance of Maharudram




‘நமசிவாய என்னும் சொல்லை ஐந்தெழுத்து மந்திரம் என்றும், பஞ்சாட்சரம் என்றும் சொல்வது வழக்கம்.  இந்த மந்திரத்தை அறியாத இந்துக்களே இல்லை என்று சொல்லாம்.  அனைவரும் அறிந்த இந்த மகாமந்திரம் --  பழங்காலம் தொட்டே வழங்கிவரும் மந்திரம் --  சிவபெருமானைப் போற்றிவணங்கும் இந்த மந்திரம் -- எங்கு முதன்முதலாகச் சொல்லப்படுகிறது என்பது அறிய நமக்கு ஆவலாக இருக்கிறதல்லவா?

‘நமசிவாய’ மந்திரம் ஏழு காண்டங்கள் அடங்கிய கிருஷ்ண யஜுர்வேதத்தில் தைத்திரீய ஸம்ஹிதையில், நான்காம் காண்டத்தில் ருத்ரத்தில் எட்டாவது அநுவாகத்தில் வருகிறது.  ருத்திரம் நமகம், சமகம் என்று இரண்டு பிரிவுகளை உடையது.  ஒவ்வொன்றிலும் பதினொன்று அநுவாகங்கள் [துதிகள்] இருக்கின்றன.

சிவபெருமானின் ஒரு அம்சமான ருத்திரனைக் குறித்து இத்துதிகள் பாடப்படுவதால் இதற்கு ருத்ரம் என்று பெயர்.  ருத்ரத்திற்கு குத்ரப் ப்ரஸ்’னம், சதாருத்ரீயம், ருத்ராத்யாயம் என்ற மற்ற பெயர்களும் உள்ளன.

ருத்ர சமகத்தில் சிவபெருமானின் பலவேறு அம்சங்களும், பெயர்களும் ருத்ரத்தில் சொல்லப்படுகின்றன.  நமகத்தில் உலகத்தில் உள்ள அனைவருக்கும் பலவிதமான நலங்களும், செல்வங்களும் வேண்டப்படுகின்றன.  இப்படிப்பட்ட, மகிமைபொருந்திய ருத்ரத்தை ஜபிப்பது பல நன்மைகளைத் தருகிறது.  இந்த ருத்ரஜபத்தை வேதமுறைப்படி ஹோமம் செய்து ஜபிப்பதையே ருத்ரயக்ஞம் என்று சொல்லப்படுகிறது.

யார் தலையில் கைவைத்தாலும் அவர்கள் எரிந்து சாம்பலாகவேண்டும் என்று சிவபெருமானிடம் வரம்பெற்ற பஸ்மாசுரனை அழிக்க மோகினியாக வேடம்தரித்துவந்த விஷ்ணு, அந்த அரக்கனை, அவன் தன் தலையிலேயே கைவைக்கும்படி செய்து, அவனை அழித்தபின்னர், தாண்டவ நடனமாடி, உலகநன்மைக்காக ருத்ரயக்ஞம் செய்தார் என்று புராணங்கள் பறைசாற்றுகின்றன.  விஷ்ணு ருத்ரயக்ஞத்தைச் செய்த இடம் பஞ்சபூத ஸ்தலங்கலில் ஒன்றான காளஹஸ்தியாகும்.

திரயோதசியன்று சூரிய அஸ்தமனத்திற்கு ஒன்றரை மணிநேரத்திற்கு முன்பிலிருந்து, அஸ்தமனம் ஆகி ஒன்றரை மணி நேரம்வரை இருக்கும் காலத்தைப் பிரதோஷகாலம் அல்லது பிரதோஷம் என்று சொல்வார்கள்.  இந்தநேரம் சிவபெருமானுக்கு மிகவும் உகந்த நேரம்.  அச்சமயத்தில் ருத்ரத்தை ஜபிப்பது சிவபெருமானின் அருளைப்பெற்றுத்தரும் என்று ஆன்றோர்கள் கூறுகிறார்கள்.

பதினோரு ரிக்வித்துகள் [ருத்ரத்தை முறைப்படி உச்சரித்து ஜபிக்கக்கூடியவர்கள்] பதினோரு தடவை ருத்ரத்தை ஜபம் செய்வது [மொத்தம் நூற்று இருபத்தொன்று தடவைகள்], ஏகாதச ருத்ரம் என்று சொல்லப்படுகிறது.  அறுபது ஆண்டு நிறையும் காலத்திலும், மற்ற சிறப்பான நாள்களிலும் ஏகாதச ருத்ரம் ஜபித்து, ருத்ரயக்ஞம் செய்வது நீண்ட ஆயுளையும், நோய்நொடியற்ற வாழ்வையும் தருகிறது.

ருத்ரத்தை நூற்று இருபத்தொன்று ரிக்வித்துகள் பதினோருமுறை ஜபித்து [மொத்தம் 1321 தடவைகள்], வேதமுறைப்படி ஹோமம் செய்து ருத்ரயக்ஞம் செய்வதை மஹாருத்ரம் என்று சொல்கிறார்கள்.  இது உலகநன்மையையும், நாட்டிற்கு சுபிட்சத்தையும், செழிப்பையும் தருகிறது.

மஹாருத்ரம் நடத்தும் முறை:

சங்கல்பம் செய்தபின்னர், மஹாருத்ரத்தைத் துவங்குமுன்னர், சிவபெருமானையும், மற்ற தெய்வங்களையும், அவரருக்குரிய மந்திரக்களைச் சொல்லி, புனிதநீர் நிறம்பிய கலசங்களில் ஆவாஹனம் செய்கிறார்கள்.  இது சைவாகமம் கற்ற சிவாச்சாரியார்களால் ஆகமமுறைப்படி செய்யப்படுகிறது.

அது நடந்தேறியதும், சிவபெருமானை மஹாருத்ரம் ஓதப்படும் சமயத்தில் நமக்குள் வந்திருக்கும்படி இறைஞ்சித் துதித்து, மஹாநியாசம் ஓதப்படுகிறது.  அதன்பின்னர், முதல் தடவை, நமகத்திலுள்ள பதினோரு அநுவாகங்களும், சமகத்திலுள்ள முதல் அநுவாகமும் ஓதப்படுகிறது.  அப்பொழுது சிவபெருமானுக்கு பல உபசாரங்களுடன் பூஜை செய்யப்படுகிறது.  அடுத்த தடவை நமகம் முழுவதும், சமகத்தின் இரண்டாம் அநுவாகமும் ஓதப்பட்டு, பூஜை தொடர்கிறது.  இவ்வாறே பதினொரு தடவைகள் நமகமும், சமகமும் ஓதி பூஜை நிறைவேறுகிறது.

ருத்ர ஹோமத்தில் நெய், சமித்துகளால் [பல புனிதமான மரத்தின் பட்டைகள்] அக்னிபகவானுக்கு ஆகுதி கொடுக்கப்படுகிறது.  இறுதியில் பூர்ணாஹுதியும், வசுதாராவும் செய்யப்படுகிறது.  இச்சமயத்தில் சமகத்தின் பதினோரு அநுவாகங்களும் ஓதப்பட்டு, ருத்ரயக்ஞம் நிறைவுபெறுகிறது.

இவ்வளவு சக்திவாய்ந்த, பெருமைபொருந்திய, நன்மைபயக்கக்கூடிய மாபெரும் வேதவேள்வியான மஹாருத்ரம் அடிக்கடி நடப்பதில்லை.  எப்பொழுதாவது ஒருமுறைதான் நடைபெறுகிறது.  அதிலும், மஹாருத்ரம் நடக்கும்பொழுது அதில் கலந்துகொள்வதற்கான, நேரில் கண்டு, ருத்ரஜபத்தைக் காதுகளில் கேட்டு, மனதால் தூய்மையுற்று, அதன் நற்பயங்களைப்பெறும் வாய்ப்பும் மிகக்குறைவே!

எனவே, மஹாருத்ரம் எங்கு நடந்தாலும், அங்குசென்று, சிவபெருமானின் அருளைப் பெறுவோமாக!

தேவ் மகாதேவன்

ஓம் நமசிவாய!

Tamizh New Year and Vishu Celebrations

துர்முகி தமிழ்ப் புத்தாண்டு/விஷு திருநாள்

ஹிந்து மதத்தில் சூரியன், சந்திரன் இவ்விரண்டு கிரகங்களின் சுழற்சியைவைத்துக் கணக்கிட்டு, இரண்டுவிதமாக புத்தாண்டு கணிக்கப்படுகிறது.  சந்திரனை வைத்துக் கணிக்கப்படும் புத்தாண்டை யுகாதி என்கிறார்கள்.  ஆந்திரா, கர்நாடகாவில் யுகாதி புத்தாண்டாகக் கொண்டாடப்படுகிறது.  சூரியன் மேஷராசியில் பிரவேசிக்கும் தினத்தை தமிழர்களும், மலையாளிகளும் தமிழ்ப்புத்தாண்டு என்றும், விஷு என்றும் கொண்டாடுகிறார்கள். இந்தியாவில், ஒரிஸா, வங்காளம், அஸ்ஸாம், பஞ்சாப் முதலிய மாகாணங்களிலும், இலங்கையில் தமிழர்கள், சிங்களவர்களாலும், தாய்லாந்திலும் தமிழ்ப்புத்தாண்டு நாளே புத்தாண்டுதினமாகக் கொண்டாடப்படுகிறது.

  துர்முகி ஆண்டு, அரிசோனா நேரப்படி, ஏப்ரல் 13ம் தேதி, காலை 6:00 மணிக்கு, திருவாதிரை நட்சத்திரம் நான்காம் பாதத்தில் பிறக்கிறது. இது சித்திரை முதல் தேதியாகும்.

துர்முகி வருட வெண்பா

மிக்கான துர்முகியில் வேளாண்மை யேறுமே

தொக்க மழை பின்னே சொரியுமே மிக்கான

குச்சர தேசத்திற் குறைதீரவே விளையும்

அச்சமில்லை வெள்ளையரிதாம்

-     இடைக்காடர் சித்தர் பாடல்

இந்தத் துர்முகி வருஷத்திற்கு குருபகவான் [வியாழன்/பிரகஸ்பதி] அதிபதியாக இருக்கிறார்.  எனவே நாட்டில் பயம் இருக்காது.  வருஷத்தின் பின்பகுதியில் நல்லமழை பெய்து, தானியங்கள் விளைந்து, தேசம் சுபிட்சமாக இருக்கும். வெள்ளைநிறப் பொருள்கள் குறையும்.

புத்தாண்டின்போது, காலையில் எழுந்து மங்களநீராடி, புத்தாடைகள் அணிந்து, கோவிலுக்குச் சென்று வழிபடுவது முழுவருஷமும் நல்லபலன்களைக் கொடுக்கும்.

அரிசோனா மஹாகணபதி கோவிலில் இந்தநாளைக் கொண்டாடும் வகையில் 13ம் தேதி மாலை பிள்ளையாருக்கு அபிஷேகம் செய்யப்படும்.  16ம்தேதியன்று கோவிலில் தமிழ்ப்புத்தாண்டும், விஷுக்கனி காணும் நிகழ்ச்சியும் நடைபெறும். காலை 10:30 மணிக்கு சமஷ்டி சங்கல்பம் செய்து, ஐயப்பனுக்கு அபிஷேகம், ஆராதனை, படிப்பாட்டு இவைகளுடன் வழிபாடு நடத்தப்படும்.  அனைவரும் வந்திருந்து ஐயப்பனின் அருள்பெற்று, விஷுக்கனியைத் தரிசித்து, அனைத்து தெய்வங்களையும் வழிபட்டு, அருளடையுமாறு கேட்டுக்கொள்ளப்படுகிறார்கள்.

Thai Poosam- A description of the auspicious day

This year, Thai Poosam was celebrated in a grand manner on January 23, 2016, The previous day, the Utsava Murthis of Lord Murugan along with those of Goddesses Valli and Devasena were nicely decorated and were placed on a decorated center stage in front of Lord Mahaganapathi’s Shrine.  Fifty kalasams for, and along with twenty-five Kavadis, and another 108 kalasams for Palkudams [milk vessels] were placed around the deities.

Shilpis Shanumaganathan, Dandapani and Ilango made a decorative structure in front of Lord Murugan’s sannathi [sanctum sanctorum] with Lord Murugan’s picture on the top.  The structure was decorated with flowers.

On Thai Poosam day, Food Committee volunteers came around 7 AM and started preparing the meals for the devotees.  Religious volunteers along with Temple Priests Jeyantheeswaran Bhattar and Anil Kumar Sharma prepared the temple to receive the devotees, especially those who would bear kavadis and palkudams in procession.

After Ganesa Pujai by Priest Jeyantheeswaran Bhattar, Priest Anil Kumar Sharma tied red thread on the hands of devotees registered for carrying kavadi and palkudam. 

Religious volunteers filled the palkudam kalasam with holy incense, covered with betel leaves and placed a whole coconut over it.  Other religious volunteers helped the devotees to fill the kalasams with milk, place coconut over it, covered with yellow cloth and tied it around the kalasams so that it could be carried over the devotees’ heads.

Priest Jeyantheeswaran Bhattar helped the devotees to fill the kalasams for kavadis with vibuthi and panjamirtham [made by devotees at the temple exclusively for this purpose and for abihshekam], and blessed them to carry the kavadis.

With chanting of, “Muruganukku arohara!  Kanthanukku arohara!  Velvel Muruga, Vetrivel Muruga!” the devotees went on procession with Kavadis leading, followed by palkudams and the rest of the devotees.

The procession was photographed and video-taped with an unmanned drone by temple photographer. Devotees with kavadis formed circles at each corner of the temple and danced around shouting chants of Lord Muruga.  The entire are reverberated with theirchants.

All the kalasams were placed on a dais in front of Lord Murugan’s sannathi.  With chanting of Rudram, chamakam and sukthams, turmeric water, honey, panjamirtham, orange juice, panner [rose water], milk, vibuthi, sandal paste abhishekams were performed for moola vigrahas of Lord Murugan, Valli and Devasena.

After the abihshekam, the deities were decorated with silver kavachams, flower garlands imported from India for this occasion and other jewelry, while the devotees sang Kantha Sashti Kavacham in Tamil.

Harathi was followed by Veda chanting and Thevaram recital, Maha harthi was performed for the deities.

All the devotees were offered maha prasadam consisting of abihiseka vibuthi, fruits, kumkum.  At the Annalakshmi Hall [where Lord Mahaganapati was temporarily housed for a few years], all the devotees were served with sumptuous food along with abhisheka panjamirtham.

The divine vibration of Lord Murugan filled the temple and the surroundings and the devotees felt very blessed to have such an Agamic temple in metropolitan Phoenix area.

They are eagerly awaiting February 14 when Rajagopuram brick laying ceremony would start with Gaja [elephant] pujai and Go [cow] pujai, where the devotees would carry silver kudams and brass kudams with holy water around the temple, and the Gajaraja [elephant] will lay the first brick for Rajagopuram.

Devi-An ode to the Supreme Goddess

" தேவீ  "- டான்ஸ்  - ட்ராமா !

 "யா தேவீ ஸர்வ பூதேஷூ ஷக்தி ரூபின் சன்ஸ்திதா 

நமஸ் தஸ்யை நமஸ் தஸ்யை நமஸ் தஸ்யை நமோ நம: " 


அரிசோனா பக்த கோடிகளேநீங்கள் மிகவும் அதிஷ்டசாலிகள்!

 கே : "ஏன்?

 ஸ்ரீ மஹா கண்பதிக்கு நடந்த 10 நாட்கள் உத்ஸவத்தில் அவர் அருளை வீசிச்  சென்றார் !

இப்பொழுது,தேவீ  "என்ற லைப்பில்  நடக்கவிருக்கும்,"டான்ஸ் - ட்ராமாமூலம்

தேவியின் அனுக்ரஹ  மழை  பொழிய காத்திருக்கிறது!  இது பெரிய அதிஷ்டமல்லாது

வேறு  என்ன


அக்டோபர் 31, 2015,  பகல் 2 மணிக்கு,அரிசோனா "வர்ஜினியா பைப்பர் அரங்கத்தில்",

தேவீ  "என்ற தலைப்பில்  நடக்கவிருக்கும்,"டான்ஸ் - ட்ராமாவை "  காணத்  தவறாதீர்கள் !  


"தேவி பாகவதம்மற்றும், " தேவீ  மகாத்மியம்என்பதலிருந்து எடுத்த பராசக்தியின்

பராக்கிரம  கதைகளை கண்டும்கேட்டும்  களித்தும்தும் அம்பிகையின் அருளைப்

பெற வேண்டாமோ ?

அம்பகையின்  வீரம்தீரம்கருணைகோபம்தயை அன்பு  இவைகளை காண வேண்டாமோ ! 

இந்த " நாட்டிய  நவ ரஸங்களை "சித்திரித்து காட்டும்,  75 மாணவிகள் தங்கள் தங்கள் குருவிடம் நேர்மையாக  கற்ற   நாட்டிய சிறப்பையும்திறமைகளையும், தெய்வ பக்தியையும்

காண வேண்டாமோ ! 

இவர்கள் திறமை " குருவின்பெரும் அருளே  என்று சொல்லவும் வேண்டுமோ ! 


அன்பர்களே !நீங்கள் அனுபவிக்கப் போகும் சங்கீதத்தின்  இனிமையிலும்நாட்டியத்தின் 

மேன்மையிலும்தேவியின் மீதுள்ள பக்திப்  பெருக்கிலும்  தன்னையே மறந்த

இன்பத்தின்  அனுபவத்தை சொல்ல முடியுமா?.  


கே : ஐயாசற்று விபரமாக பங்கு கொள்ளும் நாட்டியப் பள்ளிகளைப் பற்றி கூற இயலுமா 

சந்தோஷமாகஇவ்விரண்டு நாட்டியப் பள்ளிகளின் குரு முகமாகக் கிடைத்ததை உம்முடன் பகிர்த்துக் கொள்கிறென்

Significance of Visarjan

Visarjan is the act of returning an object used for worship back to nature. Hindu worship is filled with symbolism and every act and ritual has a deep spiritual meaning behind it. During a puja, the deity who is formless is invoked in an inanimate object like a picture, clay image or kalasa. This process id called prank pratishta. The devotee is then able to channel his devotion and prayer into this form which aids him in his prayers. Once the puja is over, the deity is ceremoniously returned to the formless. In the case of pictures, kalasas and vigrahas, they are turned North to signify the conclusion of the puja. In the case of clay murtis, they are submerged in water. 


The immersion of the multi in water is known as visarjan. This practice is particularly prevalent in the worship of Lord Ganesha. Lord Ganesha is invoked in a clay multi, and puja is performed. The Almighty is realized through the five senses. Adoration to the deity’s beautiful form, the sweet scents of the flowers with which puja is performed, by touching the multi in obeisance with our hands, partaking the prasad offered to the deity and listening to the slouches and mantras for the deity. At the conclusion of the 3, 5, 7 or 11 days of worship, the Ganesha multi is immersed in water ceremoniously and is re-invoked the following year. This practice serves as a reminder to the devotee about the transitory nature of life and how our physical form is returned to the elements after death but the immortal soul is reincarnated in another form. Therefore the devotee is reminded to pursue wealth of wisdom that the soul can carry and not material wealth that is left behind upon death.


Lord Ganesha’s worship through making of His multi in clay and the subsequent visarjan enables the devotee to pursue a spiritual path without the obstacles one might face. May Lord Ganesha lead us on the path of intellect and wisdom and allow us to break free from the attachment to material pursuits.


Ganapati Bappa Morya!