Thiruppavai Pasuram 15 - Elle Ilamgiliye

This 15th Paasuram of Thiruppavai is very beautifully crafted with great dialogues between the sleeping girl and the one who wakes up her. It is considered as the greatest and beautiful verse of Thiruppavai which itself is a great work among all works of Azhwars.

Thiruppavai Pasuram 15

EllE iLangkiLiyE! innam uRangudhiyO,
Sil enRu azhayEn min nangaimeer! pOdharukinREn
Vallai un katturaigaL pandeyun vAy aRidhum
ValleergaL neengaLE naanEthaan aayiduga
Ollai nee pOdhaay! unakenna veRudaiyai
Ellaarum pOndhaarO? pOndhaar pOndhu eNNikkoL,
Vall aanai konRaanai maatRaaRai maatRazhikka
Vallanai, maayanai ppaadElOr embaavaay.


Outer, Explicit Meaning of this Pasuram 15

Oh, little bird (because she chatters like a bird)! Are you still sleeping?

Don't talk harshly to me, oh gentle ones! I am coming.

Oh, we know your tactics in your speech and behavior.

Let it be, you are the more competent; leave me alone (I am the harsher).

Oh, come on! why it is different for you?

Have all gone? Gone, come and count yourself.

That Lord who killed the big elephant and destroyed the enmity of enemies;

Please get up and sing the praises of that great enchanter.


Inner, Implicit Meaning of Thiruppavai Pasuram 15

This 15th Paasuram of Thiruppavai showcases the great qualities of an awakened soul.

A true devotee who seeks spiritual enlightenment and moksha should be very sweet and noble in his character. He should approach his superiors with respect and humbleness. He shouldn't talk harshly or loudly.

Further, one should be ready to accept his faults, even though he is not at fault, to please his superiors and in order to not disrespect him.

Now, the essence is that a Shishyan should approach his teacher with complete humbleness and devotion towards him, praising his good qualities, to attain the spiritual enlightenment through him. He should not speak loudly in his presence or hurt his feelings in the slightest kind with his acts or words.

Thiruppavai Pasuram 14 - Ungal Puzhakkadai

In this 14th Paasuram of Thiruppavai, AndAL and the gopis awaken a peculiarly talented girl who is very fluent and eloquent in her speaking powers and can persuade anybody with her talents.

Thiruppavai Pasuram 14

UngaL puzhakkadai thOtaththu vaaviyuL

Sengazhuneer vaay nekiLndhu aambal vaay koombinakaaN

SengaR podikkoorai veNbal thavaththavar,

ThangaL thirukkOil sangiduvaan pOkinRaar

EngaLai munnam ezhuppuvaan vaay pEsum

Nangaay! ezhundhiraay! naaNaadhaay naavudaiyaay!

Shangodu sakkaram Endum tadakkaiyan

Pangaya kaNNaanai ppaadElOr embaavaay.


Outer, Explicit Meaning of this Pasuram 14

In the pond located in the backyard of your house, the Red Lotuses have opened their mouths (petals) and the Blue Lily flowers have closed their petals.

The saffron-color-clothes wearing sages with their white shining teeth are going to their temples to blow the conch.

You promised to awaken us earlier, you modest girl! Are you not ashamed, oh chatter-box!

The Lord who holds the conch and the wheel (chakram) in his hands; let us sing His praise, oh My Dear!


Inner, Implicit Meaning of this Thiruppavai Pasuram 14

The flowers referred to in the pond point towards the abodes of knowledge. When one reaches his teacher, the ignorance from his heart vanishes and the awareness of the supreme knowledge blooms in that place.

Ignorance is compared to the blue lily flower and the illumination to the red lotus.

The AchAryan is the abode of knowledge. Wearing glowing clothes of illumination, they concentrate on their inner awareness of the Supreme Being. The conch blowing is their act of spreading the knowledge to their sishyans (students).

Goda Devi and the gopis remind the sleeping girl (who is spiritually more elevated than them) that she had promised to impart her experiences of God to them.

The literal meaning of the words "naaNaadaay" and "naavudaiyaay" should not be taken here. Nangai refers to a modest person and so a modest person can't be selfish or cunningness. They are free from bad qualities and have a tremendous influence on others with their commanding and pleasing voice.

Goda Devi tells here that the AchAryan takes us from the ignorance to the illumination through the knowledge of the Supreme Being who holds a conch and chakram in his hands to save and bless the people.

Thiruppavai Pasuram 13 - Pullin Vaai Keendanai

In this 13th Pasuram of Thiruppavai, Andal awakens a gopi who already had experienced the company of Lord Krishna for a short while on a previous occasion. This particular girl is lying on her bed deeply immersed in the nostalgic thoughts of Lord's company thereby ignoring to get up from her bed and prepare for the Pavai Vrat ceremony that was pre-planned by her group of gopis.

Thiruppavai Pasuram 13

PuLLin vaay keeNdaanai pollaavarakkanai
KiLLi kkaLaindhaanai keerthimai paadippOy
PiLLaigaL ellaarum paavai kaLambukkaar
VeLLi ezhundhu viyaazhamuRangitRu
PuLLum silambinakaaN pOdharik kaNNinaay
KuLLakkuLir kudainthu neeraadaadhE
PaLLikkidaththiyO paavaay nee nannaaLaal
KaLLam thavirndhu kalandhElOr embaavaay


Outer, Explicit Meaning of this Pasuram 13

After breaking the beak of BakAsura and the heads of Ravana, Krishna and Rama had killed them.

• Singing these glorious deeds of those Krishna and Rama, our companions have already reached the place of taking our bath for the Pavai Vrat.

The Venus star already arose and the Jupiter had set.

O, Beautiful Deer-like and charming-eyed girl!

Without dipping yourself, again and again, to take the bath in the ice-cold waters, passing time by laying on the bed; is it proper?

Discard your loneliness and come with us, Oh Dear girl.


Inner, Implicit Meaning of Thiruppavai Pasuram 13

The implicit meaning of this Paasuram is about the great qualities of the AchAryan (teacher) and the need for the purification of body and mind of the Shishyan or the student receiving the knowledge from his Guru.

The AchAryan is addressed as the great personality who has defeated his senses and weaknesses through the deep knowledge possessed from his illuminated soul.

The student should seek the AchAryan company by discarding his laziness and the wavering thoughts of his mind. This can be done by taking bath in ice-cold water and reciting the names of God or by thinking about his AchAryan's good qualities.

Thiruppavai Pasuram 12 - Kanaithilam Katrerumai

In this 12th paasuram of Thiruppavai, Goda Devi awakens another gopi who is the sister of a noble virtuous brother of her that always kept the company of Sri Krishna like a shadow of him performing his duties. So, this one day, he had to neglect his daily duty of milking the cows and go out in performing the work of Sri Krishna.

Thiruppavai Pasuram 12

Kanaithilam katReRumai kanRukkirangi
Ninaiththu muzhaivazhiyE ninRu paal sOra
Naniththillaam sERaaRkkum naRchselvan tanGaay!
Paniththalai veezha nin vaasaR kadai patRi
Sinaththinaal tennilangkkai kOmaanai setRa
Manaththukkini yaanai paadavum nee vaay tiRavaay
Iniththaan ezhundhiraay eedhenna pErurakkam
Anaiththillaththaarum aRindhelOr embaavaay.


Outer, Explicit Meaning of the Pasuram 12 of Thiruppavai

O young sister of the prosperous cowherd, whose cows spilled continuous flows of milk from their udders experiencing as if feeding their unfed calfs!

So, your front yard has become very slushy and muddy with the flowing milk due to which we are unable to enter your doorstep thereby waiting outside even though the cold dew is drenching our heads.

And, we are singing the glories of Lord Rama to our heart's satisfaction who killed with great anger the Southern Lanka King.

Even then, you are not opening your mouth.

At least get up now. Why this deep sleep?

Even all the neighbors are becoming aware. Oh, my Dear!


Inner, Implicit Meaning of Thiruppavai Pasuram 12

In the previous paasuram, it was mentioned that milking of cows is the duty of a cowherd which he should do. But, here, the referred cow has not been milked and the cowherd had gone on awork of Lord Krishna. Thereby, Goda Devi signifies the importance of Bhagavad Kaimkaryam. God's work is more important than one's duty. One should perform the service of God first and then only attend to his routine duties.

The udders overflowing and spilling refer to the flow of Jnanamrutam (the nectar of knowledge) that flows in abundance from an enlightened soul (the AchArya) to quench the thirst of good disciples or students (seeking it).

The other gopis held up outside might not yet have been fully eligible to receive that illuminated supreme knowledge and hence held up unable to enter.

Goda Devi stresses that one should be fully immersed in the devotion to God even discarding his worldly duties so as to receive the eternal bliss of God's companionship by breaking the shackles of laziness, ignorance, and material enjoyments.

Thiruppavai Paasuram 11 - Katru Karavai

This 11th Paasuram of Thiruppavai is about the awakening of a brave, virtuous (blemishless) daughter of the cattle baron.

Thiruppavai Paasuram 11

KatRu kkaRavai kkaNangaL palakaRundhu

SetRaar thiRalazhiya chenRu seruscheyyum

KutRamonRillaadha kOvalar tam paarkodiyE

Puththaraval kul punamayilE pOdharaay

suTraththu thOzhimaar ellarum vandhu, nin 

mutRam pukundhu mukila vaNNan pEr paada,

SiththaadhE pEsaadhe selva ppendaatti, nee

ettRukkuRangum poruLElOr embaavaay.


Outer, Explicit Meaning of Pasuram 11 of Thiruppavai

Oh, Golden Creeper of all maidens born in the superior clan of cowherds who can milk even the strongest of the cows without any assistance, who can fight with the enemies alone and defeat them, and who are blemishless in their thoughts and deeds! Oh, precious shining gem with the peacock-like beauty and with the wide cobra-hood like hips!

All your kinswomen and friends have come and standing here in front of your house singing the songs of praise of our Lord who is blue-hued like the blue sky.

Why are you neither moving nor talking and keeping yourself immersed in such a deep trance, oh beautiful precious gem of ours! Please get up, my dear.


The Inner, Implicit Meaning of Thiruppavai Paasuram 11

Through this Paasuram, Goda Devi describes the good qualities of this Gopi who is being awakened. She is a well illuminated maiden in the knowledge of Paramatma as she has drunk the milk of jnanam from her AchAryas which they have obtained from their own AchAryas and through a deep research of the Vedas and Upanishads.

These AchAryas are always ready to impart the Veda saaram and jnaanam to their deserving shishyas who come to them relinquishing the laziness and material indulgences.

You are a blemishless deserving candidate for the receipt of this knowledge as you are already immersed in deep knowledge of the God and are already shining like the crown of a dancing beautiful peacock. Further, you are very humble and gentle like the majestic huge cobra which shrinks itself when about to enter into its abode in the earth. So, get up from your deep sleep and receive the moksha jnanam from your great AchaAryas who are waiting to provide you the support you require.

Thiruppavai Paasuram 10 - Notru Chuvarkam

 In the 10th paasuram of Thiruppavai, Andal awakens another deeply devoted gopi who considers herself as a great bhakta and hence confident of possessing the grace of union with God.

Thiruppavai Paasuram 10

NOtRuch suvarkkam pukukinRa vammanaay!
MaatRamum taaraarO vaasal thiRavaathaar,
NaatRaththuzhaay mudi NaaraayaNan nammaal
PotRappaRai tharum puNNIyanaal, pandorunaaL
KootRaththin vaay veezhindha kumbakaraNanum
TOtRum unakkE perunthuyil thaan thandhaanO,
AatRav anandhaludaiyaay! arungkalamE!
ThetRamaay vandhu tiRavElOr embaavaay.


Outer, Explicit Meaning of this Pasuram 10

Oh, Blessed Girl! Do you want to enjoy Lord's company alone thinking that he will certainly come to you because of your noble qualities?

Just open the door even though you do not want to reply to us.

If you sing the praises of that great Sriman Narayan who wears a garland of Tulasi that emits very nice fragrances, he will gift the great Parai as a result of your noble deeds.

Did you receive the whole sleep of Kumbhakarna also as a gift due to his losing the sleeping competition with you?

Oh, Precious Girl! Please awaken and open the door without staggering due to the deep sleep.


Inner, Implicit Meaning of this Thiruppavai Paasuram 10

In the first line, the phrase "NotRuch suvarkkam" is "NOtRu" + "Swargam" which means one who is experiencing the heavenly joys. Since the gopi is very much immersed in Lord's love and devotion, she is blessed with a very happy life and she enjoys the company of God always within her heart. This companionship with God is the real heaven for any person. One should seek this kind of heavenly pleasure.

The "Parai" referred to in this paasuram and all other paasurams is the gift of moksha or the companionship of God. God will bestow his grace and allow the devotee to reach his abode for staying in his company with no further births to him because of the sincere devotion and noble qualities of that devotee.

Goda Devi tells people to renounce their laziness and pride or ahamkara in order to possess the God's companionship and His everlasting blessings.

Thiruppavai Paasuram 9 - Thoomani Madathu

In this 9th Paasuram of Thiruppavai, Andal awakens another gopi who is more luminous in the knowledge of ParamAtman but still in a state of sleep, may be due to the spell of spiritual powers.

Thiruppavai Paasuram 9

ThoomaNi maadaththu sutRum viLakkeriya
Thoopam kamazha ththuyilaNai mEl kaN vaLarum
Maamaan magaLE! maNikkadhavam taaL tiRavaay;
Maameer! avaLai yeLuppeerO, un magaL thaan-
OomaiyyO? anRichchevidO! anandhalO!
YEma perumthuyil mandhirappattaalO?
Maamaayan Maadhavan Vaikunthan enRenRu
Naamam palavum navinRElOr empaavaay.


Explicit, Outer Meaning of this Paasuram 9

O (maternal) Uncle's Daughter! You, who is resting on a sofa bed in the splendid mansion whose walls are inbuilt with gemstones and lit up with glowing lights all around, in the midst of fragrance filled rooms! Please open the lock of the door.

Oh, Aunty, please awaken her, isn't she your own daughter? Is she dumb? Deaf or lost in senses!
Or is she under the spell of some magical power of any manthram?

Let us recite the numerous names of Lord like Maamaayan (Great Magician), Maadhavan (Bearer of Goddess Lakshmi), and Vaikunthan (One whose abode is Vaikuntham) to get awakened from the spell, Oh My Dear!


Inner, Implicit Meaning of Thiruppavai Paasuram 9

Thoomani Maada is that place or abode from where you can see everything clearly.

The abode of all knowledge is the Vedas. Vedas reveal the supreme essence of Paramatma.
 Thoomani Maada refers to the deep knowledge of Veda which illuminates the possessor of that knowledge with a resplendent glow like the building made up of gemstones.

Thoomani Maada can also refer to the abode of the Teacher (AchAryan) which is lit up with the glow of his spiritual knowledge and spiritual powers.

The lock referred to in the above Paasuram is the hindrance of ignorance and lack of determination. So, one should overcome these weaknesses to unlock the door of knowledge.

Maamaan Magal refers to the dearest devotee or bhakta of God and also to the dearest and sincere disciple of an AchAryan.

Sometimes, the bhakta or the disciple gets overconfident or careless due to his indifference, lack of complete knowledge, and lack of determination, etc. and so is unable to unlock the doors.

So, Goda Devi asks them to recite the innumerable names of God to unlock the door and attain that supreme knowledge and enjoy God's companionship.

Thiruppavai Paasuram 8 - Keezh Vaanam Vellendru

In this 8th Paasuram of Thiruppavai, Andal (Goda Devi) wakes up another gopi who is somewhat more spiritually oriented so that she also can join them in performing this Dhanurmasam Vrat and obtain the fruits of it.

Thiruppavai Paasuram 8

KeeL vaanam veLLenRu erumai siRuveedu
MEyvaan paranthana kaaN! mikkuLLa piLLaigaLum
POvaan pOkinRaarai pOgaamal kaaththu, unnai
Kkoovuvaan vandhu ninROm; kodhukulamudaya
Paavaay! ezhundhiraay ppaadi ppaRaikondu
Maavaay piLandhaanai mallarai maattiya
DEvaadhidEvanai chchenRu naam sEviththaal
Aa vaa enRu arayndhu aruLElOr embaavaay.


Outer, Explicit Meaning of this Paasuram 8

O noble lady of wisdom! The dawn is brightening to white glow from its earlier red-hued color. The Buffaloes (Goda Devi refers to the buffaloes instead of cows here) have set out on their graze. All the other gopis have decided to go to the place of performance of the Vrat. But, we stopped them and came to your door to take you also along with us.
So, please get up and come. Sing with us and obtain the gifts from our Lord who has defeated so many wrestlers (evil demons). If we reach him before he awakens, and sing his praises, he will become very kind and gracious enquiring our wellbeing and will definitely bestow us with our gifts. So, get up and come, please.


Inner, Implicit Meaning of Thiruppavai Paasuram 8 

The buffaloes referred to in the above first line of the Paasuram, denotes to the laziness and lack of determination.

The Buffaloes generally, while going on their graze, do not follow discipline. They go haphazardly and stop many times at water pits or ponds on the way before reaching their destination. It shows the carelessness of the devotee who pursues in his worship and meditation. So, he requires the proper guidance from his AchAryas to control his mind and senses.

Cows, on the other hand, are more disciplined and determined. They reach their destination more swiftly due to this without any distractions. The enlightened soul is like this.

So, the real devotee who seeks moksha should be well-disciplined by going through the medium of surrendering to his teachers and treating himself as the servant of God and his teachers. He should seek their refuge and guidance defeating the selfishness, pride, and laziness.

The act of Lord Krishna defeating the warriors refers to this aspect of the defeating the bad qualities of selfishness, anger, laziness, etc.

Goda Devi tells all that they should surrender themselves by singing the praises of God or their AchAryan and reaching his presence before his awakening so that he should not be made to wait for them to arrive. Thereby, the AchAryan or God get pleased and enquire about their wellbeing or about their problems and will be most ready to help with bounties and favors.

Thiruppavai Paasuram 7 - Keesu KeesenRu Engum

In this Thiruppavai 7th Pasuram, Andal or Goda Devi awakens the second gopi who is a devotee of Krishna but not that much spiritually involved or sincere. She was sleeping neglecting the worship time of God or to attend the AchAryan to gain knowledge.


Thiruppavai Paasuram 7

Keesu keesenRu engum aanaichchaattan kalandhu
PEsina pEchcharavam kEttilaiyyO pEyp peNNE!
Kaasum piRappum kalakalappak kai pErththu
VashanarunguLal aaychchiyar maththinaal
Oshai paduththa tayiraravam kettilaiyO                                             
Naayaga ppeN piLLaay! NaaraayaNan moorthy
Keshavanai ppaadavam nee kEttE kidaththiyO
Teshamudaiyaay! ThiRavElOr Embaavaay!


Outer, Explicit Meaning of this 7th Paasuram

The Bharadwaaja birds (aanai chchaaththan bird) are making repeated noises of keesu keesu as they have to go out in search of food leaving their children by noticing that the morning time has arisen.

Don't you hear that busy noise of those birds disturbing your sleep?

There are many more sounds of the world awakening around you.

Don't you hear the rhythmic sounds made by the mangal sutras in the women's necks and the beautiful sounds of those bangles from their hands as they are churning the curds from the milk?

Their rhythmic body movements are spreading fragrances from the flower-adorned locks and braids of their head. Don't you realize these are signs of the morning already dawn?

Get up O Precious Gem of Gopis! How can you ignore the singing of our chants praising the Lord Keshavan who destroyed the Horse shaped demon?

O luminous girl, get up and sing along with us with your sweet voice.


Inner, Implicit Meaning of Thiruppavai Paasuram 7

The word "Anai shaaththan" used by Goda Devi in the first line refers to the Paramatma who killed an elephant (Gajaasura) and saved another elephant (Gajendra).

"Keesu Keesu enRu Engum" refers to the utterances of bhagavannaama by the sages and yogis and the blessings granted by the Lord to them.

"Kaasum PiRappum" denotes the wealth of Achaaryas and Brahmins that are the Vedas and Smruthis.

"Kalagalappa Kkai pErththu" refers to the descriptions of those Vedas made by the Acharyas to students and devotees by raising their hands.

The churning of curds refers to the research made and the essence derived that "Sriman Narayan is the supreme being of all beings".

Thiruppavai Paasuram 6 - Pullum Silambina KaaN

With the 6th paasuram of Thiruppavai, Goda Devi starts awakening the gopis so that they can also participate in the Dhanurmasam Vrat and attain the grace of God.

She awakens each gopi with one paasuram from the 6th to 15th paasurams starting from the lesser spiritually awakened gopi to the fully awakened one. We should here assume that each gopi represents thousands or even millions of people similar to her.

Thiruppavai Paasuram 6

PuLLum silambina kaaN puLLaRaiyan kOilil
VeLLai ViLisangin pEraravum kEttilaiyO?
PiLLaai, ezhundiraay pEymulai nanzundu
KaLLa chagadam kalakkazhia kkaalOchchi
Vellaththaravil tuyil amarndha viththinai
ULLaththu koNdu munivargaLum yOgigaLum
Mella vezhundu arienRa pEraravam
ULLam pugundhu kuLirndhu ElOr empaavaay


Outer, Explicit Meaning of this Paasuram 6

The birds have already woke up and making chirping sounds to announce the arrival of the morning.

Don't you hear the loud sound coming from the white conch of the temple of our Lord who travels on Garuda?

Oh, Young Girl, awaken!

This is how we got awakened. The incidents of Lord Krishna sucking the blood also along with milk of the Demon Puthana, and his kicking of the demon Shakata who came in the shape of a cart, are being discussed by the Sages and the Yogis who always meditate on the wonderful miracles of God who sleeps on the great serpent Adi Seshan in the Milky Ocean.

The Sages and Yogis have slowly come out of their meditation and discussing these things and reciting the name of Hari loudly that entered our mind and hearts also.

Don't you also hear those sounds? Please wake up.


Inner, Implicit Meaning of Thiruppavai Paasuram 6

Through this paasuram, Goda Devi refers to the 5 forms of Paramaatman or the Supreme Being in the forms of Param Atman roopam at Vaikuntam, vyuha roopam Bhujaga Sayanan in the Milky Ocean,  vibhava roopam Lord Krishna, Archa roopam idol in the temple of Sri Villiputtur, and the inner self or antharyaami Brahman.

She also pointed out at the significance of the Ashtakshara thirumanthram which we should obtain from our Achaaryas after purifying our soul by performing this Vrat. The Thirumanthram is the place where Lord resides.

The sound of conch is the "Om" sound that is all-pervasive which drives away ignorance and darkness and leads you towards bliss.

The breasts of Putana are indicative of Evils that should be dragged out and destroyed.

The cart of Shakatasura is our mind which needs to be controlled by strict discipline and by being indifferent to desires.

So, we should be well disciplined to get the true knowledge of God and, by reciting the Ashtakshari Mantra and the name of Hari, we will be able to possess the Lord's grace and blessings.
.

Thiruppavai Paasuram 5 - Mayanai Mannu Vadamadurai

This Paasuram is the 5th and the last one of the first pentad describing the ways of performing this Pavai Vrat.

Through this paasuram, Goda Devi stimulates confidence in the minds of those Gopis who are doubtful regarding the successful performance of the Vrat.

Thiruppavai Paasuram 5

Maayanai mannu vadamadurai maindanai
Ththooya peruneer yamunai ththuRaivanai
Aayar kulaththinil thOnRum maNiviLakkai
Thaayai kudal viLakkam seydha Daamodaranai
ThooyOmaay vandhu naam thoomalar thooviththozhudhu
Vaayinaal paadi manaththinaal sindhikka
PpOyapizhaiyum pugutharuvaan inRanavum
Theeyinil thooshaagum seppElOr embaavaay


Outer, Explicit Meaning of this Paasuram

Goda Devi tells that Lord Krishna is a mysterious God who took birth as a brave, courageous child in North Madhura.

He is considered as the Lord of the sacred, holy river Yamuna where he played.

Let us worship Him, the glowing lamp and prince of cowherds clan.

He, who illuminated Yasodha's womb and has been tied with a rope around his waist.

Let us worship Him with sincerity and by offering purest homegrown flowers.

Pray by singing with mouth and concentrating with the mind.

By doing so, all our previous sins and wrongdoings will vanish like the cotton thrown into a fire.

So, come, let us sing in praise of His name.


Inner, Implicit Meaning of Thiruppavai Paasuram 5

The in-depth meaning of this paasuram leads us to the Supernatural miracles performed by God as Sri Krishna and Narayana. His amazing deeds at North Madurai, Gokulam, and Brindavan as a child and a young man are possible for him only.

Vadamadhurai refers to the real abode of Vishnu which is Vaikuntham. He played many tricks on people keeping them in an artificial world of Maya. He played with the Gopis in the Yamuna river. Allowed his mother to tie up him to a rock mortar and then dragged the mortar through trees liberating two bhaktas of him. The rope marks on his waist made his name as Damodaran.

So, let us worship this God with pure heart and devotion, offering the homegrown flowers like Tulasi pushpam which is dearest to him. Sing prayers in his praise and meditate on his greatness so that he will lead us from innocence to knowledge and bliss by destroying the sins and any hindrances in our path.

Thiruppavai Paasuram 4 - Azhi Mazhai Kanna

In this Fourth Paasuram of Thiruppavai, Goda Devi along with her companions worship the rain God to bless them with a bounty of rains for the well being of the world and also that they can take a complete bath to make their bodies and souls purified to perform the Vrat.

Thiruppavai Paasuram 4

Aazhi Mazhai KaNNaa onRu nee kai karavEl
Aazhi yuL pukkumugandhu kodaartERi
Oozhi mudalvan uruvambOl mey kariththu
Paazhi yandOLudai PaRpanaaban kaiyil
Aazhi pOl minni valamburi pOl ninRadhirundhu
Taazhaa dE shaarngam udaiththa saramaalai pOl
Vaazha ulaginil peydhidaay naangaLum
MaargaLi neeraada magizhndhu ElOr embaavaay


The explicit, outer Meaning of this Paasuram

Goda Devi addresses to the Rain God Varuna.

"O Lord Varuna, the angel of bursting rains! Please bring an abundance of rains without being a miser. Please collect all the water from the deep sea, go high up and roar with your dark-blue-hued clouds spreading throughout the sky resembling the appearance of that blue-hued Sriman Narayan. Thereafter sparkle like the glowing wheel (Sudarshan Wheel) in the beautiful hand of broad-shouldered Lord Padmanabhan and bring down incessant rains with thunderous sounds like the sounds made by the conch, Panchajanya of God. The thundershowers of that incessant rain should resemble the incessant rows of arrows released from the bow (Shaarngam) of Lord Vishnu. The rains should be for the betterment of the entire world. We will also take our bath in those rains to purify ourselves and thereby perform our Vrat.


The Inner, Implicit Meaning of this Thiruppavai Paasuram 4

Goda Devi equates the Aachaaryas (spiritual teachers) to the Rain Gods. Just like rains bring abundance, AchArya brings Jnaanam (wisdom). She requests the teachers or Gurus to impart knowledge to their students or ShisyAs without holding back any secrets.

The teachers attain their knowledge by immersing themselves in the sea of knowledge through incessant meditation and their bodies begin glowing just like the blue-hued clouds or Lord Vishnu.

She asks them to impart the knowledge of three secrets or mantras just like the Sudarshan Wheel emitting the radiance all around, the Panchajanya Conch sounding solid sounds that drive away evil aspects, and the incessant arrows released from the Shaarngam Bow raining wisdom thoughts into every mind.

They should shower this knowledge incessantly for the good and betterment of the people so that they can purify their bodies and souls in that knowledge and attain God's grace.

Thiruppavai- Pasuram 3 - Ongi ulagalandha uttaman

The third Paasuram of Thiruppavai narrates the greatness of God and the benefits or fruits of performing this Pavai Vrat. Goda Devi tells her companions to participate in this ritual along with her to possess all those noble gifts from the compassionate God.

Thiruppavai Paasuram 3

ONgi ulagaLandha uttaman pEr paadi
NaaNgaL nambaavaikku chaatti neeraadinaal
TeeNginRi naadellaam tiNgaL mummaari peyidu
ONgu perum shennel oodu kayalugaLa
PooNguvaLai pOdil pORivandhu kaNpaduppa
ThEngaadE pukkirandhu sheertamulai paTTi
Vaanga kkudam niRaikkum vaLLal perum pasukkaL
Neengaadha selvam niRaindElor embaavaay


The Outer Explicit Meaning of Paasuram 3 

ONgi ulagaLanda (ulahu + aLandha) means one who grew up and measured universe. So, Goda Devi tells her companions to come and sing the names in praise of that great Uttaman (Supreme Being) who measured the earth and sky with his two steps.

The second line and the third one tell that if we take bath in the holy waters of the Yamuna reciting the glorious names of that Lord, the whole world (earth) will get the three showers of rain in a month that are essential for fields.

The fourth, fifth, and sixth lines describe the beautiful grown-up paddy fields dancing with their steep stalks, the fish jumping with content in the waters of those paddy fields, and the honey-bees coming attracted by the abundance of those fields to suck honey with full content and then sleep in the blue-lotus petals in the midst of those fields. Goda Devi tells that by performing this Vrat there will be so much abundance of everything for them.

The seventh line tells that the cows and cattle that graze in those rich meadows will yield pots of milk.

In the eight line, Goda Devi says that such will be the prosperity if we sing the glories of God with a pure heart.

Inner, Implicit Meaning of this Tiruppavai Paasuram 3

The inner in-depth meaning of this paasuram refers to the great spiritual benefits attained through the observance of this ritual. Chanting the names of Lord Narayana (Vishnu) and surrendering yourself at his feet through learning the three mantras that are imparted to you by the AchAryan, reciting those mantras always with true devotion, involving yourself in spirituality and pilgrimages growing your knowledge and spreading it all around, all these acts lead to abundance of God's grace and you will be blessed with never-ending prosperity and happiness and the ultimate moksha.

Thiruppavai Paasuram 2 - Vaiyaththu Vazhveergal

In this second paasuram of Thiruppavai, Andal mentions to his companions what they should do and how they are going to perform this pavai ritual to get Lord's grace.

Thiruppavai Paasuram 2

Vaiyaththu vaazhveergaaL naamum nambaavaikku

Seyyum kirisaigaL kELeerO paaRkadalul

PeiyaththuinRa paramanadi paadi

NeyyuNNom paluNNOm naatkaalE neeraadi

Meiyuttu eZhudOm malarittu naamudiyOm

Seyyaadhana seyyOm theekkuraLai senROdhOm

Aiyyamum pichchaiyum aandhanaiyum kai kaatti

UyyumaaReNNi ugandhelOr embaavaay

The outer, explicit meaning of this Paasuram

Oh, people of this world! Listen to these austerities to be followed during the observance of our Pavai nonbu ritual.

We shall sing the praises of the glorious feet of Lord Narayan sleeping pleasantly in the milky ocean.

We shall refrain from consuming Ghee and Milk.

We shall take bath early in the morning.

We will not apply the eye lotion or decorate flowers to our hair.

We will not indulge in prohibited conduct nor speak hurting words.

We will give away liberally charities and alms to those who seek and also to those who do not seek.

In this way, we will perform our nonbu ritual to seek Lord's grace.


The inner, in-depth meaning of this Paasuram 2 of Thiruppavai

Andal, through this paasuram, refers to the self-discipline and sincere effort needed in attaining any desired goals.

She tells that one should control his body and mind with punctuality and self-imposed austerities.

He or she should refrain from bodily pleasures and decorations and concentrate on spiritual activities to be able to realize the Almighty, Supreme Being.

Thiruppavai - Pasuram 1 - Margazhi Thingal

Goda Devi or Andal determined to possess Lord Krishna as her husband and, for this purpose, she started this auspicious pavai ritual of performing a Vratham. She composed 30 lyrics singing the glories of and in dedication to God.  She worshiped Lord Krishna in the form of Vatapatrasaayee for one full month. She gathers her companions also in the process so as to bestow them also with the gift of Lord's companionship.

For this purpose, she considered her birthplace (Srivilliputhur) as Gokulam and her father's temple (Vatapathrasayi temple) as Krishna's home and herself as a gopi.

Andal composed this Thiruppavai in a very magnificent, ecstatic manner, filling each pasuram with in-depth spiritual and intellectual knowledge with beautiful descriptions. There are so much of in-depth hidden meanings and blissful revelations made in each of these paasurams.

I am trying to fill some light on each of these paasurams in a very simple way with my own humble efforts.

Paasuram 1 of Thiruppavai

Maargazhi thhingaL madhi nirainda nannaaLaal
Neeraada ppOdhuveer pOdumino neriLaiyeer
Seermalgum aayppaadi chelva chchiru meergaaL
KoorvEl kodunthozhian NandagOpan kumaran
Eraarnda kaNNi Yasodai iLamsingam
KaarmenichengaN kadir madiyambol mugathhaan
NaaraayaNane namakke Parai tharuvaan
PaarOr pugazhappadindeLor embaavaay

The outer explicit meaning of this paasuram is as follows:
On this auspicious Margazhi month's full moon day like time, oh you, the well ornamented (jewel-like) girls, let us (whoever wants to) go to Aayppaadi (Gokulam, the residential village of Krishna)) that is full of virtues and wealth and is the abode of noble people and Lord Krishna Himself, to take the holy bath.
He (Krishna) is the son of King Nandagopan, who holds a sharp spear always to protect his people, and, is (like) the lion-cub of beautiful-eyed Yasodha.
Krishna whose complexion is like dark clouds and whose face is like vibrant Sun and pleasing Moon, that Lord Narayana Himself will grant us the Parai (a musical instrument).
Please see it yourself by chanting this, O my dear friends.

The inner, in-depth meaning of this Paasuram 1 of Thiruppavai

This first paasuram of thiruppavai refers to the great love and attachment of God towards his devotees and his unquestionable commitment towards protecting them from ignorance and evil forces of the universe. It asserts that just like moonlight drives away darkness from the world, God's grace will protect them from all worldly evils and gift them with moksha.

The auspicious month of Margazhi refers to a celestial period (early morning time) of the heavens. She asserts that Lord will definitely listen to them and reward each of them whoever pray to Him at such holistic time with a sincere determination and self-control in his thoughts and acts.

So, through this first paasuram, Goda Devi asserts that Lord Narayan is the only savior of our worldly materialistic life and His grace should be attained to get salvation and possess his shelter.

Diwali - Difference Between "Diwali" and "Deepavali"

I requested all of you to not to use the word "Diwali" while talking about the Festival of Deepavali.

I will tell you now why we should not use that negative word "Diwali".

You must know that one of the popular languages of India is Hindi. In Hindi language, people refer to a bankrupted person as a "Diwala" (दीवाला). The feminine word for it is "Diwali" (दीवाली). 

"उसने दीवाला पिट गया"  or "उसने दीवाली पिट गयी"|  It means "He became a pauper" or "She became a pauper".

So, the word Diwali refers to a loser or a pauper.

That is why I am asking everybody to refrain from referring to "Deepavali" as "Diwali". Please do not get embarrassed at this negative feedback. Try to understand the situation.

Deepavali is a festival of celebrating the Happiness by driving away the darkness and negative thoughts from our mind and the humanity. It is a festival where Goddess Lakshmi gifts you with Prosperity.

So, how can you call it as "Diwali"?

That bad name to the festival was given by the Britishers and other foreigners who could not spell Deepavali and so misspelled and shortened it as "Diwali" only for their own convenience.

Now, our modern so-called civilized people have become addicted to that easy word and using it permanently (spelling it like those foreigners) without knowing the negative message that it passes all over there.

So, from next time onward, kindly try to refer to this auspicious festival of prosperity as "Deepavali".

Deepavali - A Festival of Lights

Wish you all "Happy Deepavali" celebrations.

It is a festival celebrated with lights arranged in a row or in some particular shape. So, it is called as "Deepavali" meaning Row of Lights.

Kindly don't spell it as "Diwali". Diwali is an inauspicious word for Hindus. That name was given by the Britishers and foreigners who could not spell Deepavali.

It is a very sad point to note that when you search with the spelling of "Deepavali" you get only 7.60 lac results whereas when you search with the spelling of "Diwali" you are getting 760 lac search results!!! 
It shows how that corrupted word has entered the blood of people.

Anyway, celebrate Deepavali now on with "NO CRACKERS".

The firecrackers are very dangerous to lives creating accidents and pollution. The air gets polluted and the sound becomes unbearable throughout the night of this Deepavali Day. Nowadays, they are using the crackers to celebrate weddings and any other pleasant occasion making it very horrific for people living around.

Please care for the Humanity and celebrate all festive and happy occasions peacefully with love and kindness and with a sense of care for others.

For those who may need to know some facts about this Festival and the way of celebrating it throughout the five days, Here is a post about this festival's significance and the method of celebrating it on all the five days. Please read here for it.

Navratri | Devi Navratri - 9 Forms of Durga

Navratri celebrations are one of the most important and popular festive occasion for Hindus living all over the world. It is also known as Devi Navratri.

It is a festival of worshipping Goddess Durga in her nine forms during the nine days of this festive occasion which generally occurs during the last week of September or the first half of the October month (at the beginning of the Autumn season).

According to the Hindu calendar, it is the first nine days of the month known as Ashwin or Ashwayuja when they celebrate this festival.

Navratri or Navaratri means nine nights.

Even though people perform worship during the morning time also, both at homes and the temples, the most important type of worshipping takes place during the evenings hours in all these nine days.

The tenth day is celebrated as Dussehra.

It is also known as Vijaya Dashami as it is celebrated to enjoy the victory of Good over Evil. 

The festival is celebrated to worship the Goddess who destroyed evil and protected people always in her different forms of appearance. She is mainly worshipped in three most popular forms as the embodiment of Power/ Force, Wealth/ Prosperity, and Wisdom/ Education.



9 Forms of Durga

Chronologically these are the nine forms of Goddess (or Devi as referred to in Hindu scripts) as per citations found in many scriptures.

1) Devi Adi Parashakti or Siddhidhatri:
This is a pure form of energy with no shape whom Lord Shiva worshipped before starting the creation. She appeared on the left side of Shiva. She sits on a lotus and rides on a lion holding Shank, Chakra, Gada, and a Lotus in each of her four hands.

2) Devi Kushmanda:
After taking the form of Siddhidhatri, the Goddess lived inside the Sun so as to release some of the Sun's energy to the Universe and provide life to the living beings. She has eight hands holding a Kamandalu, Bow, Arrow, and Kamal with her right hands and Chakra, Gada, Japa Mala, Pot of Nectar with her left hands. She also rides on a lion.

3) Devi Brahmacharini:
After Kushmanda's form, the Goddess took the form of a Brahmacharin born to Daksha Prajapati. She was supposed to marry Lord Shiva. But Daksha insults Shiva and she gets self-immolated herself vowing to marry Shiva in her next birth. She holds a Kamandalu and a Japa Mala in her hands and walks bare-footed.

4) Devi Shailaputri:
After self-immolation, she takes birth as Shailaputri (Daughter of a Mountain named Himalaya) to marry Shiva. She rides on a Bull, carrying a Trishul and Lotus in her hands.

5) Devi Maha Gauri:
Shailaputri, after reaching her age of sixteen years, is believed to be of extremely beautiful with a splendid and sparkling glow. So, she is called as MahaGauri meaning extremely beautiful. She also rides on a Bull with her four hands holding a Trishul in the right hand, A Damaru in the left hand, and making the Blessing sign with the other right hand and a gifting sign with the other left hand.

6) Devi Chandraghanta:
On marrying Lord Shiva, she begins wearing the half-moon sign on her forehead shaped in the form of a bell. So, she is known as Chandraghanta. She mounts on a tigress with her ten hands. She holds the Arrow, Bow, Lotus, and Mala of her neck with four right hands, keeping the fifth hand in Abhayamudra (a blessing sign). She holds the Trishul, Gada, Sword, and Kamandalu in her four left hands, posting the fifth hand in a gifting sign (Varadamudra).

7) Devi Skanda Mata:
Skanda is the other name for Lord Kartikeya, the son of Shiva, Parvati. So, she is called as Skanda Mata meaning mother of Skanda. Skanda Mata rides on a fierce lion. She has four hands. She holds Lotus in her upper two hands and holds her son Skanda (who is a six-headed child) with her right hand. She keeps the other left hand in a blessing mode.

8) Devi Katyayani:
Katyayani Mata was formed from the waves of anger exuded of all Gods who have been angry with the atrocities of the demons. She was entrusted with the task of killing Mahishasura and other demons. She is red in color and rides on a majestic lion. She holds a Lotus and Sword in her left hands and keeps her both right hands in blessing and bestowing modes.

9) Devi Kali:
This is the most fierce form of Mother Goddess.
She is black in color and rides on a donkey killing the deadly demons named Sumbha and Nisumbha in a very frightening manner. She holds her both right hands in Varada (gifting) and Abhaya (protecting) mudras and carries a huge Sword and fierce Iron hook in her left hands.


The Worshipping Sequence of the 9 Forms of Goddess Durga:

Day One: Shailaputri
Day Two: Brahmacharini
Day Three: Chandra Ghanta
Day Four: Kusmanda
Day Five: Skandamata
Day Six: Katyayani
Day Seven: Kali Mata
Day Eight: MahaGauri
Day Nine: Sidhidhatri

For more comprehensive details of Dussehra celebrations like Ram Leela and Vijaya Dashami, you may like to visit this article with full details at this link.
https://vnktchari.blogspot.in/2013/10/dussehra-festival-celebrating-victory.html#.Wc4Rwo-Cy1t

Brahmin Rituals | Pancha Samskara for Brahmin Boy - Chakrankitam/ Samashrayanam

Samskara Meaning

SamskAra refers to the character of a human being. If a person is referred to as possessing Samskaram it means that he is wise and possesses exemplary qualities. He is supposed to be very good charactered and full of great knowledge/ virtues- both worldly and spiritual. This knowledge is attained from his teachers and through his own activities while leading a pious life with a pure mind and honest conscience. It doesn't mean that he should completely renounce worldly engagements and enjoyments. It is a controlled way of living the morally enlightened life.


Five Rituals - Pancha Samskaram ( A Brahmin Boy's Samashrayanam)
  
There are five components of SamskAram. So, it is referred to as Panch (meaning five) + SamskAram (qualities or elements) = Pancha SamskAram.

These five components are bestowed upon the Bachelor step-by-step after his Upanayanam in a ceremony held that is known as SamAshrAyaNam.

SamAshrAyaNam is a way of leading a humble (submissive) life in the shelter of a simple, holy atmosphere with no unwarranted desires or ego. This ceremony is known as SamAshrayaNam as it is bestowed to the person through the chanting of Vedic mantras by a Guru in a ceremonial way. And, the five elements of SamskAram are known as Pancha sanskaras.

Components of the Five Rituals or SamAshrAyaNam

1. ChakrAmkanam or ChakrAmkitam (Making marks of Chakra and Conch on the shoulders)
2. Pundra DhaaraNam (Wearing of two vertical white stripes with a red line in the middle on the forehead like a Trishul with base) 
3. MantrOpadEsham (Receiving the Thiru Mantra from the teacher)
4. Daasa Naama Sweekaaram (Accepting the name as a servant of God)
5. Bhagavad AshrayaNam (Taking the refuge of God)

Now, let me explain each one of this SamskAram with more stress on ChakrAmkitam as it is the major part for a Brahmin/Vaishnava to get purified.

1) Chakraamkitam / చక్రాంకితము 
ChakrAmkitam is an advanced ceremony performed after the Upanayanam to a married person. It is performed both to either male or female. It is a ceremony that confers the right and entitlement to the person undergoing this ritual to perform all the holistic rituals and duties of any kind that require a pure and holistic body and mind.

You must be aware that God Vishnu holds the Sudarshan Chakram and the Shankham or Conch in His hands. Both these weapons are most important for the Vaishnava community. They both signify one's status and identity as a great valorous person and enlightened being.

ChakrAmkitam is the ritual through which one is branded with these two auspicious symbols on his or her shoulders. It is done by heating the metal shapes representing these symbols  (which are normally kept at God's altar) and branding them on the shoulders- the right shoulder with Chakram and the left shoulder with the Conch. It is done by a family Guru, Priest or even by the father. Some medicines are applied later to heal the burns caused in this process.

A person is deemed to be fit for cooking the food required which gets offered to the departed souls during their death rites or at their annual death ceremonies ( which is known as Pinda PradAnam) only when he undergoes this ceremony of getting branded by these auspicious symbols on his or her shoulders.

So, ChakrAmkitam is a must for all Vaishnavas to be able to prepare the death rites for their deceased parents and ancestors.


2) Pundra DhAraNam / పుండ్ర ధారణము 

(This image is created By Padmavasantha - Own work, CC BY-SA 3.0, taken from https://commons.wikimedia.org/w/index.php?curid=9556854)

Pundram means to the auspicious Tilak with three stripes that people wear on their forehead especially when they are performing some religious duties like worship at home or at temples and during ceremonies and festive occasions, etc. When you are in the company of your elders, it is deemed as a good gesture to your elders if you wear these stripes.

The Pundra DhAraNam is also known as Urdhwa Pundra DhAraNam in case of Vaishnavas because the Vaishnava community people wear the stripes vertically whereas the Brahmin people wear it with horizontal stripes.

Two vertical white stripes are made in the shape of the letter "Y" with a white chalk known as ThirumaNi as shown in the above image at center. After drawing this Y shape, in the middle of these two white stripes, one red stripe is created with a red powder or chalk known as Sri ChoorNam or Thiru ChoorNam.

The white shape of Y is known as ThirumAn and it represents the feet of Vishnu. The red mark is known as Sri CharaNam associated with feet of Goddess Lakshmi. It is considered that Vishnu and Lakshmi are inseparable and the devotees often need to obtain the blessings of Goddess Laksmi first to seek Moksha from God Vishnu.


3) Mantropadesham / మంత్రోపదేశం 

This step refers to the imparting of the auspicious Tirumantram by the teacher to the disciple after his Upanayanam, ChakrAmkitam, and the application of the tilak on his forehead.

The MantrOpadesham consists of three mantras that are imparted one after the other along with their significance and complete knowledge. They are known as the AshtAkshari Mantra imparted by NArAyaN to Nara (both are incarnations of God) in the Badari Dham, Dvaya Mantra imparted by God to his consort Lakshmi in Vaikunt, and the Charam Sloka (last stanza of Bhagavad Gita) imparted by Sri Krishna to Arjun in Kurukshetra.

I may provide more detailed information about these three mantras in my subsequent posts.


4) Daasanaama Sweekaaram / దాసనామ స్వీకారము 

Through this ritual, the disciple accepts himself as a servant of his teacher and the God. This is not to be considered as any disgrace or degradation of his status. It is a state of submitting himself in full confidence and faith to the supremacy of his teacher's unlimited virtues and the Supreme Powers of God for the purpose of increasing his knowledge and thereby attain self-realization.


5) Bhagavad AashrayaNam / భగవదాశ్రయణం 
Bhagavad or Bhagavat refers to that pertaining to God. It can also be referred to pertaining to the seekers of God and enlightened people. Aashraya means refuge or shelter. Aashrayanam means taking to or seeking the refuge of God.

So, through this process of Bhagavad AashrayaNam, the person seeks and pursues the shelter and refuge of God and of those people nearer to God's grace. This is done through selfless service to those pious people and through continuous meditation. It is also done through voluntary services to helpless and poor people in their troubles and ailments. It should be a selfless service with no desire for any favors or benefits in return.

Eating Prayer | Bhojana Vidhi or Parishechana - Eating Procedure With Sanskrit Prayer

The 'Eating Prayer' is a traditional religious practice that is rendered combined with some spiritual rituals as per the Hindu customs of the Brahmin and Vaishnava communities while eating meals both the times of a day.  

Actually, it is a procedure wherein we utter some Sanskrit prayer before eating food while performing some rituals involving the water.

It is also known as Bhojana Vidhi by some of those people and as Parishechanam also by many others.
Parisheshanam is spelled as parishEchana in Sanskrit (పరిషేచనము in Telugu).

This practice is widely seen in Southern India where they recite some mantra before eating food even at public places.

The significance of this practice is that it establishes the respect, sanctity, and value that we attach to the food which is a divine gift to us.

Further, by practicing this custom, we are offering the first grains of the food to the heavenly Gods before we ourselves eat it.

Please note that this ritual is to be performed only by those who have undergone the Upanayanam ceremony and are wearing the sacred thread daily.

Three parts of Parishechanam or Bhojana Vidhi

This custom of doing Pariseshanam is divided into three parts to have a better understanding of the procedure. They are:

1. Aabhojanam (before starting to eat) - ఆభోజనము 
2. PrANAhuti (offering food to the Supreme Soul) - ప్రాణాహుతి 
3. UttarAbhojanam (after completion of eating food) - ఉత్తరాభోజనం 

The below video presents this ritual of doing the parishechana or the eating prayer:

1) Aabhojanam

This is a ritual done before taking the meal. Aa + BhOjanam refers to the procedure to be followed prior to eating.

When we sit for the meals, we will be served with the food in a leaf or plate along with water in a glass.

After the food is served, before starting the meal, you need to sprinkle some drops of water around your plate twice chanting some slokas and then drink some drops of water to start the meal.

It is done in the following manner.

i) Take some drops of water into your right hand, chant the Gayatri mantra of "Om bhoor bhuva........" while circumambulating the water around your plate.

ii) Again take some drops of water and chant "Sathyam Twarthena Parishinchaami" while sprinkling the water again around the food. (It is a combination of the words "Satyam + thva + Ruthena). The meaning of it is that "I am sprinkling water around Sathyam and Righteousness". (Both Sathyam and Right mean the same thing and they refer to the "Food" which is the Eternal Truth in this context. You may also refer to "Annam Parabrahmam" which means Food is equal to the Supreme God. So, by sprinkling water around it, you are paying your respects to the Supreme Being.)

While performing this ritual at dinner time, you need to chant "Rutham thva satyena Parishinchaami".

iii) Now, again take some drops of water in the right hand and drink it chanting this mantra.
"AmruthOpastharaNamasi". Here, "Amrutham" refers to the heavenly nectar. "Apastharanam" refers to the spreading nature of water or liquid. "Asi" is uttered to proclaim some Omen. It means "Let it Be". So, the meaning of "AmruthOpastharaNamasi" is that "Let You Be the Spreading Nectar".
But, in this context, the meaning of this mantra must be that "Let You (God) Be the Receiver of this Food".

2) PrANAhuti or Praanaahuthi

This is the step of offering food to God before eating it oneself. It is a kind of Thanksgiving to God for providing you with the Food and the Life that you are able to enjoy daily with His grace.

You need to take some grains of the cooked, ghee-mixed rice by picking it from the plate with your three auspicious fingers of the thumb, the middle finger and the ring finger and swallow it without using the teeth. Because you are offering it to God, you are not supposed to chew it and enjoy the food while doing so. Repeat this procedure for six times, each time chanting one mantra each of the following six mantras in the given sequence.

These mantras refer to the most important element of your life which is the breath and its related controlling activities in your body.

i) Om PrANAya Swahaaha (This is the principal breath providing you the life)
ii) Om ApAnAya Swaahaaha (This controls the excretion process)
iii) Om VyAnAya Swaahaaha (This is responsible for the circulation activities)
iv) Om UdhaanAya Swaahaaha (This controls the respiratory process)
v) Om SamaanAya Swaahaaha (This is the center and controls the digestion process)
vi) Om BrahmaNE Swaahaaha (This function links your soul with God and refers to immortality also)

So, by offering the food to all these processes of your life, you are improving your health conditions and, in the end, are able to associate yourself with self-realization.

3) Uttaraabhojanam

This is the last step of Parishechanam to be performed after completely eating your food.

After finishing the meals, take some drops of water again into your palm and drink half of it and circumambulate the rest around the meal plate chanting this mantra of "AmruthOpastaraNamasi".

The meaning of this mantra is that " Let you be the abode of immortality". You are praising the value of the food and water consumed by you and at the same time wishing for a long blessed life from God. It is also a kind of Thanksgiving to God for blessing you with this tasty, energetic food.

Noise Pollution - Please Be More Humane - Tips for Noise Prevention

Don't you think it is time to speak out?

How can we bear all this nonsense when it is affecting our day to day life? Are we free to enjoy our lives peacefully and happily amidst such a deafening noise? It makes your heart beat violently being held up imprisoned in such an inescapable situation of pounding noise. All those marriage processions, processions of Gods during dispersal after worship ( carried for nimajjanam). The people beating drums and playing tens of violent musical instruments, dancing in a very rude and uncivilized manner. I think you will definitely visualize the scenario of Hell if you are present nearby.

Why such unnecessary processions and wastage of money?

It is very silly and meaningless practice to take the procession of the bridegroom along the whole streets for such a lengthy period of time trapping him in such violent atmosphere. 

Experience how tired he will get on completion of that procession looking for some respite. He could not even enjoy his marriage happily in such a mood.

What about those Gods who are taken on processions. Do you feel they will be happy?

They will also be restlessly waiting for their freedom from your clutches. He will only need your love from the heart and not this kind of deafening noise and vulgar dances.


The People

Please celebrate all your celebrations more sensibly and humanely.

Be aware that the celebration is only for you and your family circles. It is not for the people around you.

Nobody likes disturbance to his private life and happiness.

You have no right to deprive the people of their basic rights of peace and happiness. They like a good sleep and good atmosphere.

It is absurd if you are taking processions in the entire colony and create chaos in lives.

Limit it to your own smallest area with no deafening noises.

Do not spend millions of wasteful money on irrational celebrations and activities.

You can use that money in feeding deprived people.


The Government/ Police

It is the duty of our government and the Police Department to ensure a peaceful, happy environment for its citizens.

The Government should make necessary prudent laws to prevent people from encroaching upon others' lives so that they can live in a peaceful atmosphere.

The Police should enforce the laws sincerely without any exceptions to ascertain peaceful atmosphere in the colonies of their jurisdiction.

Fix certain sound levels that are bearable and also the hours of all such celebrations. No night time loud-speakers should be allowed. Not even at the cost of paying some penalty.


Come, Let us Make it a Beautiful World to Live in!

శ్రావణ శుక్రవారములు - వరలక్ష్మీ వ్రతము | Vara Lakshmi Vratam Significance

శ్రావణ మంగళవారముల లాగే శ్రావణ శుక్రవారములు కూడా చాలా ముఖ్యమైనవి, మహత్తరకర మైనవి కూడా.

మామూలుగా ప్రతీ శుక్రవారాన్ని మనం అనాదిగా లక్ష్మి దేవితో జత కూరుస్తుంటాము. శుక్రవారము లక్ష్మీదేవి మన ఇంటికి వస్తుంటుంది అని. ఆ రోజు అందుకే ప్రత్యేకంగా ఇల్లు, వాకిలీ శుభ్రపరుచుకుని కడుక్కుని, ముగ్గులేసుకుని, సాయంకాలం పెందరాళే దీపాలేసుకుని, వాకిలి తెరిచి ఉంచుతాము. శుభ్రత అంటే ఆ దేవికి చాలా ఇష్టము.

అందులోనూ శ్రావణ మాసం లో వచ్చే శుక్రవారాలన్నింటికీ కూడా ఇంకా ఎక్కువ ప్రత్యేకత ఉంది. ఎందుకంటే శ్రావణ శుక్రవారాలంటే లక్ష్మీదేవికి గాని, ఏ దేవికైనా కాని చాలా చాలా ఇష్టమని మనము  చిన్నప్పటి నుంచి వింటూ వస్తున్నదే. ఆ రోజుల్లో లక్ష్మీదేవిని శ్రద్ధతో పూజించిన వాళ్ళని ఆ దేవి కరుణించి వరాలనిస్తుంది, సకల సౌభాగ్యాలతో  ముంచెత్తుతుంది.

వర లక్ష్మి అంటే వరాలని ఇచ్చే లక్ష్మీదేవి.

అలాగే వరులని ఇచ్చే లక్ష్మి కూడా.
కన్యలు ఈ వరలక్ష్మీ వ్రతము చేసుకుంటే వాళ్లకి మంచి భర్తలని ప్రసాదిస్తుంది ఆ దేవి. పెళ్లి అయిన గృహిణులు  చేస్తే వారికి చిరకాలము పసుపు కుంకుమలు నిలబడునట్లుగాను, భర్తల ఇంకా పిల్లల అభివృద్ధి కలిగేట్లుగాను ఆ తల్లి ఆశీర్వదిస్తుంది.

వరలక్ష్మి పూజ నాడు శుచిగా తయారయ్యి ఆ దేవి పటము లేక విగ్రహమో పెట్టుకుని వాటిని అలంకరించి, పసుపు ముద్దతో ఒక చిన్న దేవి ఆకారము లాగ తయారు చేసుకుని పళ్లెం లోనో ఆకులోనో పెట్టి దీపం వెలిగించి, పువ్వులతోను పసుపు కుంకుమలతోను పూజించాలి. లక్ష్మి అష్టతోత్తర నామాలు కానీ, సహస్రనామాలు కానీ చదువుతూ ఆ పువ్వులూ పసుపు కుంకుమలూ జల్లుతూ పూజ చేయాలి. ఆ తరువాత పళ్ళు పాయసం లాంటివి ఆరగింపు పెట్టాలి . కర్పూరం వెలిగించి మంగళ హారతులు పాడి ఆమె ఆశీర్వాదాలు పొంది ప్రసాదం అందరికి పంచి, తామూ ఆరగించాలి. చుట్టూ పక్కల ముత్తైదువలనూ కన్యలనూ పిలిచి వాళ్లకి కూడా ప్రసాదంతో బాటు ఏదైనా బ్లౌజ్ పీస్, పండు, పసుపుకుంకం పంచుకుంటే చాలా మంచిది. అవి లక్ష్మీదేవికి సమర్పించినట్లే అవుతాయి. ఇలా సింపుల్ గా చేసుకోవచ్చును.

వరలక్ష్మి వ్రతం అదే రోజున ఒక వేళ చేసుకోలేక పోయినా ఆ తరువాతి మూడు శుక్రవారాలలో ఏ శుక్రవారమైనా చేసుకున్న పర్వాలేదు. కానీ పూర్తి భక్తి తోనూ నమ్మకంతోనూ చేసుకోవాలి. అప్పుడే సరైన ఫలితం దక్కుతుంది.

You can start with 24 names of Vishnu.

Thereafter recite the Lakshmi Puja Lyrics

Hayagriva Jayanthi / Mangala Gauri Vrat in Telugu - మంగళ గౌరీ వ్రతము / హయగ్రీవ జయంతి

శ్రావణ మాసం పౌర్ణమి రోజున జరుపుకునే హయగ్రీవ జయంతి మరియు శ్రావణ మంగళ వారములు ఆచరించే (నాలుగు వారములు) మంగళ గౌరీ వ్రతముల వెనుక చాల కథలు, అర్థాలు ఉన్నాయి.

మానవ కళ్యాణము కోసం భగవంతుడు ఎన్నో లీలలు చేస్తుంటాడు. అవతారాలు ఎత్తుతుంటాడు. అయితే అలా చెయ్యడానికి కారణాలు, మార్గాలు కూడా తానే సృష్టించుకుంటుంటాడు.

హయగ్రీవ అవతారం కూడా అలాంటిదే. దానితో పాటు మంగళ గౌరీ వ్రతం కూడా తానే ఏర్పాటు చేసుకున్నాడు.

హయగ్రీవ అవతారము 
రాక్షసులు మితిమీరి దుండగలు చేయ సాగారు. భగవంతుడుని పూజించడం, పూజలు పునస్కారాలు చేయడం వల్ల తమకు హాని కలుగుతోంది అని అసలు వేదాలనే హరించేస్తే అందరూ పూజలు మర్చి పోతారని చాలా సార్లు వేదాలని దొంగిలించడమూ మళ్ళీ వాటిని భగవంతుడు ఏదో విధంగా కాపాడడమూ జరుగుతూ వచ్చాయి.

ఈ సారి రాక్షసుడు  గుర్రం రూపంలో వాటిని దొంగిలించి పారిపోయాడు. అప్పుడు బ్రహ్మ మళ్ళీ వెళ్లి విష్ణు మూర్తి శరణు జొచ్చాడు.  విష్ణు మూర్తి ఈ సారి పెర్మనెంట్ సొల్యూషన్ వెదికాడు. బ్రహ్మని  పంపించేసి తాను వ్యూహం రచించాడు.

లక్ష్మీ దేవికి కోపం వచ్చేలా ప్రవర్తించి ఆమెతో శాపం తీసుకున్నాడు తల తెగి పోయేట్లా.
మళ్ళీ తనే దానికి విరుగుడు కూడా ఏర్పాటు చేసుకున్నాడు. తల తెగగానే గుఱ్ఱపు ముఖము ఒకటి తెచ్చి తనకి అతికించేలా. తాను హయగ్రీవ మూర్తి అయ్యాడు.
ఆ రూపంలో వెళ్లి ఆ రక్కసుని  సంహారించి వేదాలని తెచ్చాడు.
కాని అలా చేస్తే మళ్ళీ బ్రహ్మ వాటిని పారేసుకుంటాడని ఆలోచించి తిన్నగా వేదాలనే బ్రహ్మ బట్టీ పట్టే లాగా ఆ అవతారంలోనే అతనికి భోధించి వేద జ్ఞానాన్ని శాశ్వతం చేశాడు.

అప్పటి నుండి విష్ణు మూర్తిని హయగ్రీవ మూర్తిగా కూడ పూజించడం మొదలెట్టారు. హయగ్రీవ మూర్తి జ్ఞానాలను ప్రసాదించే మూర్తిగా పూజింపబడుతున్నాడు.

హయగ్రీవ స్వామిని ముఖ్యంగా అక్షరాభ్యాసం, ఏమైనా పెద్ద పరీక్షలు కట్టేటప్పుడు, లేదా మామూలుగా ప్రతిరోజూ జ్ఞానము వెలుగు చూపించమనీ ఆరాధించవచ్చును. హయగ్రీవ స్వామి అష్టోత్తరం చదివి పూజించవచ్చు లేదా వట్టి "జ్ఞానానందమయం" శ్లోకం చదివినా చాలు.

శ్లోకము:
జ్ఞానానందమయం దేవం నిర్మల స్ఫటికాకృతిమ్ |
ఆధారం సర్వ విద్యానాం హయగ్రీవ ముపాస్మహే ||

అర్థము:
జ్ఞానము, ఆనందములతో నిండిపోయి నిర్మలమైన స్ఫటికము వలె ప్రకాశించుచున్న దైవమా, సకల విద్యలకు ఆధారమైన హయగ్రీవ స్వామీ, మిమ్మల్నే శరణు వేడుకుంటున్నాను.  (నాకు జ్ఞానం ప్రసాదించి ఉద్ధరించుమా).


మంగళ గౌరీ వ్రతము 
ఇక మంగళ గౌరీ వ్రతం గురుంచి చెప్పుకుందాము.

లక్ష్మీ దేవి తన పొరపాటుకి చింతిస్తూండగా దేవతలూ బ్రహ్మ కలిసి గౌరీ దేవిని పూజించి ఆమె కటాక్షము తో మరల విష్ణువు లక్ష్మి దేవిని జేరుకున్నట్లుగా అంతా విష్ణువే సృష్టించెను. లక్ష్మి దేవి మహదానందం తో ఆ మంగళవారం నాడు ఎవరైతే గౌరీ దేవిని పూజిస్తారో వాళ్ళకి సౌభాగ్యము, ఇంకా కోరిన కోరికలన్నీ కూడా తీరేట్లాగా వరమిచ్చింది.
అప్పటినుండి అందరూ శ్రావణ మాసంలో గౌరీ వ్రతం చేయడం మొదలు పెట్టారు. మంగళవారం నాడు చేస్తున్నారు గనుక దానికి మంగళ గౌరీ వ్రతం అనీ, అదీ కాక శ్రావణ మాసంలో చేస్తున్నారు గనుక శ్రావణ మంగళ గౌరీవ్రతం అనీ పేర్లు వచ్చాయి.

ఈ మంగళ గౌరీ వ్రతం ఒక నోము లాగ మొత్తం శ్రావణ మాసంలోని అన్ని మంగళవారములు చేయవచ్చును లేదా ఒకసారి అయినా కనీసం చేస్తే మంచి జరుగుతుంది. గౌరీ దేవిని నామాల తోనూ, స్తోత్రాలతోను, పసుపు, కుంకుమ, పూల తోనూ పూజించి ప్రసన్నురాలిని చేసుకుని ఆమె కటాక్షము తో సకల సౌభాగ్యములూ పొందవచ్చును.


ఈ విధంగా దేవుడు ఎప్పటికప్పుడు అవసరమైనప్పుడల్లా అవతార మెత్తుతూ మానవజాతిని రాక్షసుల నుండి కాపాడుతూ లోక కళ్యాణ మొనరించుచున్నాడు.

ఇవన్నీ కూడా ఆడ మగా తారతమ్యం లేకుండా ఎవరైనా సరే తమ పూర్తి కుటుంబ సంక్షేమం కోసం చేయవచ్చును.

పురుషుడు, స్త్రీ, ఇద్దరూ కూడా బండికి రెండు చక్రాల లాంటి వారు. ఇద్దరూ ఒకే దిశగా  నడుస్తూ జీవిత మనే బండిని ఒద్దికగా గమ్యానికి జేర్చాలి.

Anti-Tobacco Campaign | Tobacco Prevention Camps

The other day, I went to a movie and was much disturbed at the way they are presenting the anti-tobacco advertisements. These are being done too much horrifically and more frequently even on TV sets with no actual positive results obtained from them. I rather say it is a sheer wastage of money that could have been invested in Tobacco Rehabilitation Camps.

Nowadays, it seems as if there is a lot of great useless and fruitless activity among these so-called public health campaigners trying to portray the ill effects of tobacco consumption by putting up very frightening and scary images of the body parts that get rotten by this killer habit of the people in our society. The campaigners think, as per my perception, that by focusing on scary to scariest images of the affected organs so as to frighten the people as much as they can, will definitely prohibit those addicts from consuming tobacco. I pity their unfruitful efforts and at their ignorance of the mentality of those victims of tobacco who never care for their destruction.

In my opinion, the victims turn to these unhealthy habits of eating or smoking tobacco as a solace to their wretched conditions in life. They want to get rid of the mental agony and physical torture being experienced by them in their everyday lives due to the lack of money, lack of a status in the society, lack of basic needs or amenities necessary for their livelihood, lack of happiness in life, etc. This addiction may be providing them some immediate relief by forgetting all those daily chores of life, taking them to some peaceful state. So, whatsoever you may try to scare them by narrating all those bad effects of their addiction through dreadful images and campaigns, they will never listen to you nor quit those habits.

How to Prevent Tobacco Addiction
I think that tobacco prevention can be fruitfully done if we can organize anti-tobacco camps and customer-care centers in all the corners of the world instead of mere promotion of campaigns displaying those useless images and slogans on the bad effects of tobacco consumption. Awareness regarding healthy practices should be imparted through school education itself to our youngsters. A suitable syllabus can be introduced at the primary and high-school stages.

The following measures can be of much help in tackling with the tobacco-addicted people.

• Establish free camps in cities, towns, and villages with well-trained staff who are able to communicate with people very nicely and influence them towards quitting tobacco.
• The Doctors and staff should talk to the customers and impress them with their friendliness and sweet talk.
• Provide regularly daily free consultancy to those coming to them for help. 
• Both the Guardians and the patients should also be involved in those discourses and treatments.
• Use both vocal guidance and medication during treatment.
• Your approach should be always constructive. Educate them instead of making them scared of the consequences of their bad habits or not listening to their advice.
• The Budget spent on advertisement campaigns should be used for this purpose by adding more funds through public contributions and donations obtained for such human welfare activities.
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Do not Waste Money on Useless Advertisement Campaigns

So, better stop all that useless nonsense and consider this kind of approach to deal with the situation. Spend the money for their real welfare instead of wasting it with no results obtained. Our great visionary can think of some more good ways of implementing anti-tobacco campaigns. So, the government and all welfare organizations should consider this very tiny piece of advice from me and act in a better way for the sake of our human welfare.

Upanayanam Ceremony - Janevu or Sacred Thread Ceremony

Most people who love to celebrate important ceremonies in a traditional way, perform even this yajnopavita or Upanayanam ceremony also in a grand manner inviting many guests and devoting much time to each and every moment of it just like a marriage.

A muhurat or an auspicious time is fixed with the advice of pundits to celebrate it at some special time and date according to the horoscope of the person for whom it is celebrated.

The preparations also need to be started on an auspicious day so that everything gets arranged by the time of the actual commencement of the ceremony without any hindrances. At an auspicious time, the child or the person is declared in front of some close relatives and other neighbors that he is going to be adorned with the sacred thread after giving him an oil bath, applying a tika on his forehead and offering him Aarti in the midst of some devotional songs sung by young girls and married women. Thereafter, invitations are sent to all their relatives and other friends, etc. requesting them to attend the ceremony on that actual date of the function and to bless the child with good wishes.

Most people perform a Udaka Shanti ritual before starting this Upanayanam ceremony to obtain the blessings of God for making it an auspicious and a successful celebration without any hindrances.

On the Upanayanam Day, the parents and the child take the oil bath and wear pure and auspicious clothes and get ready for the ceremony by the time the pundit arrives there.


Major Events Prior to the Upanayanam Ceremony

• As I already mentioned in this post, on an auspicious day, the parents announce their decision of performing the Upanayanam to their son in front of some close family members by dressing him as a groom.  They will be taking the blessings of God for the smooth functioning of this auspicious event by performing some puja and then offering the Aarti to him.
• Thereafter, puja is done to the sacred thread also at your convenience. You may get it done during the actual Upanayanam ceremony also by taking your purohit's advice.
• Some people may perform Cow Puja also and offer daanam (giving away some gifts) to Brahmins. 

9 Stages of Upanayanam Ceremony

1. Udakashanti: This ritual can be performed on the previous day itself if you are to start the Upanayanam ceremony early in the morning. This is the purification of the water that is to be used for puja and other purposes of purifying the home and surroundings. It is already discussed elaborately in one of the previous articles.

Water in a big pot and for Kalash in the small pot

2. Kalash Sthaapana and Kalash Puja:  This is the ritual of the invocation and worship of Lord Ganesha, and the 5 elements of the universe known as Prithvi, Ap, Tejas, Vayu, Akash (respectively referring to Earth, Water, Agni signifying light, Vayu signifying air, and Akash is the sky). The Kalasha as a whole represents also the God Vishnu/ Shiva and Goddess Lakshmi/ Gauri. It is the small round vessel full of water (the shape of the vessel is like a pot) which is placed at the worship place decorated by applying turmeric paste around it and some red tilak spots, a flower garland, and some mango leaves inside it and topped with a coconut wearing a turban on its head as shown in the below images. This Kalasha is worshiped with Vedic hymns and prayers invocating God. The water in the big pot is already purified with the Udaka Shaanti water and kept there for use as and when required while performing the rituals. After this ritual is over, they have kept aside and only the water required for each proceeding ritual is kept at the pooja sthal.

3. Now, the actual ceremony of Upanayanam begins with Puja and Yajna. The yajna sthal gets arranged with some bricks and the couple brings the pooja material and the sacred threads in a wide plate to sit in the ceremony along with their child.

The yajnasthal with all puja materials around it

First, the worship is done to Lord Ganesha and other Gods. A red or yellow colored thread known as Raksha is tied to the wrists (right hand of males and to left hand only of females) of the persons performing the ritual. The pundit ties it to the adult male. Then he is given other threads to be tied to his wife and to his son. All the three do the puja lighting the diyas, worshipping with flowers, showing the lighted incense sticks and offering the naivedyam. The fire is ignited by placing some sandal sticks on the sand inside those arranged bricks there. Worship of Agni and the Panchabhootas (the five elements of nature) and God Vishnu are done. Ghee and Navadhanya get offered during that yajna ritual amidst chanting of Vedic hymns by the pundit.

The yajna being performed

4. Reliving His Early Childhood Days
After the yajna is over, a mimic of Naam Karan, Annapraashan, and playing in mother's lap are enacted to relive the moments of the child's childhood days. Both the child and the parents enjoy this occasion.

Naam Karan is the naming ceremony of the child done after the birth of a child which is normally done on the 12th Day or 21st Day. Some do it at the age of 3 months or 6 months or even on the First Birth Day.

Annaprashan

Anna Prashan is the ceremony of feeding solid food to the baby for the first time. It is usually celebrated at the age of above 6 months when the teeth begin to appear in the baby's mouth. During even months for Boys and Odd months for Girls. Usually, the mother's brother known as Mama does the annapraashan.

Playing on mother's lap remembering the childhood days is a very happy event. Normally, this happens during the child's babyhood days to his pre-school period.

The above rituals are a reminder of his childhood days before he is entrusted with the yajnopavita. The parents and the child spend some nice time together by remembering those happy celebrations through this process of Upanayanam ceremony.

5. The Panchasikha Ceremony or Tonsure Ritual
The boy is now taken to the barber waiting outside the house or on the balcony to get his head shaven leaving 5 locks of hair, four around the scalp and one at the top center. It is a ritual which is regarded as the prerequisite for a child to receive his education. It signifies the simplicity and purity of the boy who has decided to obtain the education with full concentration leaving all other enjoyments and distractions of life behind. The sikha signifies his determination.

The child with parents after Panchasikha

6. The Sacred Thread Wearing Ceremony
After getting the tonsure done, the child takes a complete bath and sits again with his parents at the yajnasthal to perform the homam.
Ghee is offered to Gods in the sacred fire while Vedic hymns are chanted by the pundit for 10 minutes or so. After that, an oath-taking is performed to treat the sacred thread as sacred in all respects with great respect and puja is performed to the sacred thread placed in the puja plate in front of the fireplace.
Thereafter, the thread is worn to the child's body by the parents keeping one end on his left shoulder and the other hanging across his chest towards right-side from under the right shoulder while the priest chants the mantras.

worship to the sacred thread

The sacred thread wearing ceremony

The child receives the blessings of his parents who drop over his head the puja flowers and rice known as akshatha wishing for his supreme knowledge, health, and prosperity during his life. Other relatives and elders also bless him after that starting with the Mama, then grandfather and others.

Receiving blessings from parents

7. Kumara Bhojan and Muttaiduva or Sumangali Bhojanam
This is the ritual of the child taking meals along with at least two other unmarried and sacred-thread wearing youths and three married (having their husband presently) women.
At this ceremony, it is the first time for the eight-year-old child eating on his own. Till then, he has been fed by his mother and doesn't know the proper way of eating according to the scriptures. Now, is the time for him to learn how to eat by seeing the other sacred thread wearing lads who eat along with him. He watches them and does the actions according to them while eating.

8. Gayatri Mantropadesam, Homam, and Bhiksha
After the meals taking ceremony is over, the co-eaters are gifted with some cloth, fruit, and money as a respect to them by the child and they bless him.

Now, the Gayatri Mantram or sloka is to be imparted to the child. First, the child is entrusted with the Krishnajinam. A small piece of the black deerskin is tied to his sacred thread by the priest. and then they perform puja to the Gods for some minutes.

Mantropadesham

Thereafter, the priest and the child along with his father sit in a round group covered with a cloth over them. The Gayatri mantra is treated as an auspicious possession and it is uttered by the priest into the father's ear who then utters it in the child's ear, each word of it separately so that the child can properly understand it. When it is fully imparted, they remove the cloth and come again to the puja sthal.

The priest elaborately teaches the child how to perform the daily rituals relating to the Gayatri Japa and Sandhyavandanam and makes the child understand it properly. He is advised to perform it daily three times without failure at the prescribed timings. The father is advised to oversee the child and help him in doing it properly.

Then the child performs the homam to Agni as per instructions of the priest who chants the prayers and guides the child to place the sandalwood pieces to ignite the fire and offer the ghee, etc to the sacred fire.

After these rituals, the child is instructed to seek alms from his elders. The first giver of alms will be his own mother. He should first bow to his mother and seek alms from her. Then he will take her permission to seek the alms from other relatives starting from Mama, maternal Grandfather, maternal grandmother, then the paternal grandfather, and in that sequence.

9. Imparting Basic Concepts and Principles of Vedic Knowledge
Now, the child sits with the priest again without the company of the parents. All guests get engaged in the Dinner while these two sit there. The priest who is the Guru at this stage imparts the child with some fundamental basic principles that are to be practiced in his daily life as a Brahmachari and the process of obtaining spiritual knowledge as per lessons from the Vedic Texts. Through this, the child develops an idea of what is religion and philosophy and what is the essence and importance or objective of all this human life on earth. With this foundation, he can go on the search for a deep knowledge of Vedas, Upanishads, and Spirituality in the years to come.


There is a full description of all the ceremonies performed by Brahmins and Vaishnava community people at this link which runs into many pages (Page no.267 to 322).