[monsoonJournal.com]Mr. Sritharan, a resident of Germany will perform at Isaiyarangam’s Isaikku Aethu Ellai, on June 3rd at Centennial College auditorium, Ashtonbee campus at 6:30 PM.
Sritharan, also known as ‘German Kannan,’ is proud to take part in Isaiyarangam’s Isaikku Aethu Ellai, which brings out new dimensions in music. There will be four new songs and three previously rendered songs each sung in various ragas.
Sritharan learned classical music since childhood and has been awarded several medals throughout his youth. His success and his achievements made him realize that there couldn’t be a future for him that didn’t include music. While in Sri Lanka, he sang for many well-known composers such as ‘Yarl Kannan’ and others.
After moving to Germany, he created a recording studio, taught himself to play keyboard and started composing songs for the dawn and hope of the new country. He has composed hundreds of songs and hundreds of music dramas which have been reproduced by many dance teachers throughout the world. His caliber of rendering music is unique and commendable.
Those who are real lovers of music should take opportunity to see this partnership between Isaiyarangam and ‘German Kannan.’
Breathe the fragrance of music and let it fill your soul; a musical evening being brought to life by Isaiyarangam, with the skill and passion of ‘German Kannan’
By Kumar Punithavel
[monsoonJournal.com]
Buddhist, celebrate Vesak festival, on the full moon in May. This year the month of May has two full moons. It is the first full moon on the May 2nd is celebrated as Veask. This day is the anniversary of Siddhartha Gaudama the founder of Buddhist religion was born, gained enlightenment and finally died. Lord Buddha was the Protestant of Hindu religion and reformed the religion so much it ended with an entirely new face and was called Buddhism. The Sanskrit word root budh denotes both to wake up and to know. Thus he was called the Buddha meaning the awaken one, and his religion which lays the path to become Buddha became Buddhism. Swami Vivekananda refereed to Lord Buddha as the greatest Hindu reformer. When Hinduism was at its lowest ebb after the ages of Upanishad, he championed reform to the religion. The Hindu society at that time was corrupt with cast, where empty rituals and sacrifices were given greater importance. Lord Buddha rebelled against this hypocrisy and said “All this must stop. This is not religion”. He observed that “The teacher, but points the way, the work has to be done by your self”. He believed it to be utter foolishness to expect to gain anything by getting some one else to perform some ritual and sacrifice. Especially at that time the Hindu priests performed many rituals where helpless animals were sacrificed.
[More Pictures, Vesak 2007, In and around Colombo, SriLanka]
Birth
Siddhartha Gautama was born to Suddhodana, king of Sakiyas around B.C.560. Gautama was his Sir name. At sixteen he married a beautiful neighboring princess, Yasodhara, who bore him a son named Rahula.
When Siddhartha was born his father summoned fortunetellers to find out what the future held for his heir. All assembled agreed that this was no usual child. There was but one ambiguity. If he remained with the ways of the world, he would unify India and become her greatest emperor, a chackaravarthi. If on the other hand, he forsook the world, he would become not a world conqueror but a world redeemer. Faced with this option, his father who himself was a king determined to steer his son toward the former destiny.
The excursions
But after three excursions with his charioteer Channa, he realized how hopeless human life is. On his first excursion, he saw a frail old man. When he asked Channa what made the old man so weak and feeble, he was told that this was the eventual fate of all human beings, including him. On the second journey, he saw a sick person; the response to his inquiry was that illness could strike any one at any time, even the strongest and healthiest is not excluded to this fate, and there was nothing could be done to prevent it. The third time he left the palace he saw a corpse being taken to the cremation ground. When he asked what it was, he heard about death – an every day event in human life, said Channa, since death itself was inevitable.
Siddhartha decided to go beyond the unhappiness of this worldly life which was full of miseries and sorrows. He left his home, wealth, dominion, power, father, his beautiful wife and the only infant child Rahula. He lived among many hermits, and performed severe austerities. He performed control of breath and fasting. Little by little, though, Siddhartha, who was by now all skin and bone began to understand that he was not getting anywhere. Though he gained many psychic powers he was getting no nearer to his goal of perfect understanding of human misery.
Middle Path
At this time Siddhartha remembered a childhood incident where some dancing lasses were passing joyfully singing. His memory of the song brought real help to his troubled mind. The song itself had no real deep meaning in it, but for him it was a message full of profound spiritual significance. The song it self was;
Fair goes the dancing when the Sitar is tuned, Tune us the sitar neither low nor high,
And we will dance away the hearts of men.
The string overstretched breaks, the music dies,
The string over slack is dumb and the music dies,
Tune us the Sitar neither low nor high.”(1)*
He realized that he should not go to extremes in torturing the body by starvation, and that he should adopt a middle path.
One day he was seated under a large banyan tree with its trunk as support to his back, close to the hermitage of Kassapa. From there he could see a panoramic view of the river and the land beyond. He was lost in thought and was meditating. He realized how futile it was to find the solution by the problem. It was early in the morning, he saw a beautiful woman accompanied by two similarly beautiful women coming towards them.
The three women were dumfounded to see the handsome figure of Siddhartha seated under the tree. The woman was Sujatha, the daughter of a very rich merchant. She was in the habit of visiting this majestic banyan tree every morning on the full moon to offer obligations of milk rice to the Gods inhabiting in the tree. Seeing the handsome figure of Siddhartha she thought that the God had appeared in person to receive her obligations.
She was yet afraid, but gathered enough courage to go near Siddhartha and made her offering. On his part Siddhartha thought it was his wife Yasothara had come disguised with two of her maidens to entrench him. He accepted the offering without looking up thinking he should not give any room for temptation. Siddhartha partook in his meal of milk rice and went down to the river Neranjara to wash the bowl. It was the dry season and the river was flowing low. He waded to knee deep and washed his hands and face on the ice cold water flowing from the tall Himalayas. When he put the bowl down to wash, it started flowing down. He had to rush to grab the bowl. It struck to him that the whole world is going with the tide. If he too goes with the tide he cannot find the true reason. He thought ‘If I too go with the tide I cannot find the true reason. I cannot depend too much on tradition. I need not follow any teacher. I should be able to find the solution to the problems of existence on my own, on my own striving, on my own exertion’. With this thought he crossed the river and came to a high ground where there was a majestic Pipul (Bo tree) tree in the centre of a grove. He sat down under the cool shade on that Vesak full moon day with strong resolve not to get up till he realizes the true cause of human misery. The rest was history as people would say.
Four noble truths
He realized the four noble truths and the eight fold path to reach nirvana, to be away from all suffering.
The first noble truth was that life is Dukkha, usually translated as suffering. It was not a case of pessimism, but realism. Even when one gets what he wants he is aware that he cannot have it for ever; so he suffers not only in the anticipation of the desire but also in anticipation of their loss. If he does not get what he wants he suffers, this time from dissatisfaction and thawed longing. It was Lord Tennyson who sang well the situation
What am I? An infant crying in the night;
An infant crying for light;
And with no language but a cry,
A fundamental built in anxiety and suffering is part of human experience, in other words. If we set goals for ourselves and fail to reach them, we become miserable; and if we do reach them, we want more. Enough is never enough.
The second noble truth goes deep into the roots of the first one which is the dukka or sorrow. He based this on the sense of ego. In its simplest form it is the thirst or desire (tanha) is the cause for dukka. This thirst can be described as a fundamental nature. We are in-wired with longing for something outside our selves. It can be gross manifestations like greed, lust and miserliness to more subtle and seemingly benign like wanting to do good to the world or to know the truth. He realized the truth as mentioned in ‘Laws of Manu’ Ch4: 160; everything that depends on others (gives) pain, everything that depends on oneself (gives) pleasure.
The third noble truth defines the way to get out of this. The key to escape Buddha said, lay in control (nirodhana); control over the craving or thirst (tanha) for attachment. If attachment was first rooted out, he said, and then the thirst itself would be extinguished. Once that is achieved, a state of nirvana could be reached, a state in which there would be no further suffering.
The fourth noble truth takes the form of what is known as the Holy or Noble eightfold path:
They are
1. Right understanding.
2. Right orientation or thought.
3. Right speech.
4. Right action.
5. Right livelihood.
6. Right effort.
7. Right mindfulness.
8. Right Concentration.
Lord Buddha was different from other religious leaders in that he was skeptical about the concept of God as a personal being who created the universe by deliberate design. This made many people believe he was an atheist. But he did believe in a God head in his declaration; “There is, O monks an unborn, neither become nor created nor formed…. Were there not, there would be no deliverance from the formed, the made, the compounded (2)*. This is in line with the tradition of Hindu Philosophy of Advaida.
Lord Buddha was totally against speculation of any sort. He was not prepared to speculate about where we came from or where we are going. He had a famous parable about a poisonous arrow; If a man is wounded by a poisonous arrow and taken to the surgeon should he first find out who shot the arrow, what cast and creed the archer was or ask what material the bow was made, what material the bow string was made. Should he find out what material the arrow was made and what type of poison he had on the arrow? Before knowing the answer to all these questions the man would die.
Similarly it is not the view that the world is eternal, that it is finite, that the body and soul are distinct, or that the Buddha exists after death, that a religious life depends. What ever the views on these matters may be, there is sickness, old age and death. There is sorrow grief and lamentation……. I have not spoken to these views because they do not conduce to absence of passion, or calm and Nirvana he said.
He observed that he had explained about suffering, the cause of suffering, the destruction of suffering, and the path that leads to the destruction of suffering for this is useful. He totally refused in idle talk about how world was formed or created. What sort of a person God is etc.
He refused to use Sanskrit as his language of teaching. He wanted to guide every man to realize liberation and guided them in their own language, and wanted to reach their goal in their own effort. He said “Buddha’s only point the way. Work your salvation with diligence”. He cared for no cast or creed. He observed “Let persons of intelligence come to me, honest, candid and straightforward; I will instruct them, and if they practice as they are taught, they will come to know for themselves that supreme religion and goal, the of Buddha hood.
Reference:-
(1) Lord Buddha by Swami Sivananda.
(2) The Worlds Religion by Huston Smith
Contact Kumar Punithavel: kumarpunithavel@yahoo.com
By Kumar Punithavel
[monsoonJournal.com]
The Tamil month Vaikasi is in the tail end of the early summer season. The full moon of this month in South India and north Sri Lanka will shine bright, in clear night sky giving a hallowed enchanting beauty under the Visagam star. Saivaites, Vaishnavites and Buddhists hold this day in high esteem. While for Saivites it is the day of the descent of Lord Muruga, for Vaishanavites it is the Nammazhwar and for Buddhists it is the day of nativity, enlightenment and Maha samathi of Lord Buddah.
The descent of Lord Muruga was in answer to the prayer by deva’s to rid of adharma caused by three assura brothers, Soorapatman, Singamuhasuran and Tarakasuran. These brothers obtained great powers through intense penance and were harassing deva’s. The deva’s appealed to Lord Shiva for help. Tradition has it that Shiva emitted six sparks of fire from the third eye, which were carried by Agni and Vayu to Ganga which pushed them into Saravanapoikai which was filled with lotus and reeds. In the lake the sparks became six divine children and were nursed by six Karthigai maidens. These children were embraced by Lord Shiva’s divine consort Shakthi and became one with six faces and twelve hands and thus descended Lord Shanmugan.
The legend further states that he went to war with the assuras and vanquished the three demons with the lance (Vel) given to him by his divine mother. He then took Indran the king of deva’s daughter Thevayanai as his consort. After that he took Valli Amman the daughter of a hunter as his cosort too.
The great Tamil epic Kanthapuranam gives the story of Lord Murugan. Kanthan is another name for Murugan. The word Kanthu in Tamil means to be tied or bundled. As the six babies were bundled into one by his divine mother he got this name. Another explanation given is that instead of killing the evil assura soorapathman he tied his ego and made him to become a peacock and used it to carry him!
Kanthapuranam is a classic example of a great allegory in Tamil Hindu literature explaining the Tamils theological philosophy Saiva Sadandam. Effulgence of divine in the lake with its lotus flowers and reeds symbolically refers to what happens to each of us. As light and life this reality abides in us. The six faces of Shanmugam represent the six facets of ours. These are body, breath, senses, mind, intelligence and ego.
As per Siddandam pasam or bondage that prevent us enjoying the divine experience of bliss. Pasam literally means rope. It keeps the soul down to evil and prevents it from attaining beatitude. Passam is of three kinds. They are Anavam, Kanmam and Mayai.
The three assuras in the Kandapuranam refers to these pasams. Killing of the assuras with the vel refers to getting rid of this pasam with knowledge.
[Sri Sivasubramaniya Swamy Temple, Colombo, Sri Lanka]
The vel or lance is sharp in the edge then broad and finally long or deep. Knowledge too should be sharp, broad and deep! His taking Theivanai Amman as his consort after the war full action refers to the Kiriya Sakthi, meaning power of action. His taking Valli Amman because of a great penance of love and desire refers to Icha Sakthi. Icha Sakthi means power of desire. When we see at the sanctum sanctorum, the statue of lord Murugan standing between Valli Amman and Theivanai Amman having the Vel in his right hand, it should remind us for our successful life we must have desire, knowledge and action! Let us all celebrate Vaikasi Vsakam as the day when God in his infinite kindness came down as Lord Murugan.
Buddhist, celebrate Vaikasi pournami as Vesak, the day Gaudama Buddha was born, gained enlightenment and finally attained Maha samathi.
To contact Kumar Punithavel;
kumarpunithavel@yahoo.com
By Kumar Punithavel
The New Year among the Hindus and Buddhists vary from region to region of the world. The Tamils and Singhalese New Year is celebrated on the 14th of April 2007.
1. Astronomical significance of the New Year
The Earth travels on an elliptical path around the Sun. The time period for one complete movement of 360 degrees is called a year. The circumference of this elliptical path with the sun at the central point is divided into twelve arcs. The angular segments traced by each arc measuring 30 degrees are called a house or Veedu in Tamil. Thus the earth passes through twelve houses in a year.
In reality, it is the Earth that enters each house at any given time. But for us earthlings, it appears as if it is the sun that is in motion-Relative Motion- and have got used to the common concept of very olden times that it is the giant star that sustains us that travels through the twelve houses.
The twelve astronomically ordained houses are:-
(1) Meda Veedu
(2) Idaba Veedu
(3) Mithuna Veedu
(4) Kataka Veedu
(5) Singa Veedu
(6) Kanni Veedu
(7) Thula Veedu
(8) Virutchika Veedu
(9) Thanu Veedu
(10) Makara Veedu
(11) Kumba Veedu
(12) Meera Veedu.
The earth moving into Meda Veedu has been considered as the commencement of this journey around the Sun. The period of travel through each veedu is known as a Thingal, Matham (month) and it takes twelve thingals (months) to complete a one-year cycle. This is known as Andu or Varusam (Year).
The entry into the Meda Veedu is therefore the birth of a new year (Puthiya Aandu Pirappu or Varusha Pirappu in Tamil and Aluth Anduwa in Singhalese) and this point is called the Chithirai thingal or Chitirai matham.(Month of April/May).
The one who calculates the astronomical settings and movements of the Earth, Sun, and other planets in respect of the 12 Veedus are known as the Kalak Kanithar, literally translated as Time determiners.
2. The Tamil Seasonal Significance of the Tamil New Year
The Tamils have divided an Aandu (Year) in to six seasons based on the climatic conditions in Tamil Nadu. They are:-
Ilavenil Kaalam: mild sunny period; Chithirai, and Vaihasil, mid April to Mid June.
Muthuvenil Kaalam: intense sunny period; Aani and Aadi, mid June to Mid August.
Kaar Kaalam; Cloudy rainy period; Aavan and Panguni; mid August to mid October.
Kulir Kaalam; cold period; Iyppassi and Kaarthigai; mid October to mid December.
Munpani Kaalam; early misty period; Markali Thai; mid December to mid February.
Pinpani Kaalam; late misty period; Maasi and Panguni; mid March to mid April.
The beginning of the Ilavenil Kaalam of the Tamils coincides with the Sun moving into the Meda Veedu, which falls in mid April, the commencement of the Tamil Month of Chithirai. It is the beginning of spring time. The dawn of the month of Chithirai is the dawn of the Ilavenil Kaalam, a period mild Sun with much light and less humid wind known to be very soothing and refreshing. The breeze at this time of the year is known as the Thendral Kaatru to the Tamils.
The great Tamil Saiva Saint of Tamil Nadu, Thirunaavukarasu Nayannar of the mid seventh century, equated the pleasure of being at the feet of the God Siva to Illavenil Kaalam, showing the great delight the Tamils had during the Illavenil Kaalam. Because of pleasantness of this spring season the Tamils took this day as the beginning of the year.
3. The Tamil Hindu Cyclic System of years.
The Tamils considered an average life cycle of a human-being as Sixty years, and reckoned a “Cyclic System of sixty Years”. Based on cyclic system provided different names for each year falling within this cycle. The name of the year repeats itself every 60 years. The sixty years of this cycle are named as follows;
(1) Pirapava Aandu
(2) Vipava Aandu
(3) Sukla Aandu
(4) Piramothuutha Aandu
(5) Pirasotpaththi Aandu
(6) Aangeerasa Aandu
(7) Srimuha Aandu
(8) Pava Aandu
(9) Yuva Aandu
(10) Thaathu Aandu
(11) Eeswara Aandu
(12) Vehuthaaniya Aandu
(13) Piramaathi Aandu
(14) Vikrama Aandu
(15) Visha Aandu
(16) Chitirabaanu Aandu
(17) Subaanu Aandu
(18) Thaarana Aandu
(19) Paarththipa Aandu
(20) Viya Aandu
(21) Sarvasithu Aandu
(22) Sarvathaari Aandu
(23) Virothi Aandu
(24) Vikruthi Aandu
(25) Kara Aandu
(26) Nanthana Aandu
(27) Vijaya Aandu
(28) Jaya Aandu
(29) Manmatha Aandu
(30) Thunmuki Aandu
(31) Hovilambi Aandu
(32) Vilambi Aandu
(33) Vikaari Aandu
(34) Saarvari Aandu
(35) Pilava Aandu
(36) Subakiruthu Aandu
(37) Sobakiruthu Aandu
(38) Kurothi Aandu
(39) Visuvaasuva Aandu
(40) Paraapava Aandu
(41) Pilavanga Aandu
(42) Keelaka Aandu
(43) Soumiya Aandu
(44) Saathaarana Aandu
(45) Virothikiruthu Aandu
(46) Parithaapi Aandu
(47) Piramaatheesa Aand
(48) Aanantha Aandu
(49) Raatchasa Aandu
(50) Nala Aandu
(51) Pingala Aandu
(52) Kaalayukthi Aandu
(53) Siththaarththi Aand
(54) Rouththri Aandu
(55) Thunmathi Aandu
(56) Thunththupi Aandu
(57) Ruthrothkaari Aandu
(58) Rakthaatchi Aandu
(59) Kurothana Aandu
(60) Atsaya Aandu
According to the above cyclic system of years, the Tamil Hindu New year for 2007 will be called as Sarvasithu Aandu. A person born in say Sarvasithu Aandu after sixty years will once again have the same planetary location of all the celestial bodies with year as Sarvasithy Aandu. Thus the sixtieth birthday is of much significance and is celebrated in a grand manner and is called Mani vilza!
[Getting ready to celebrate the New Year in Bambalapitty, Sri Lanka-Pic By Dushiyanthini Kanagasabapathipillai, HumanityAshore.org]
4. The celebrations of Tamil New Year
The way New Year is celebrated in the east is different from the west. There would be much austerity and rituals in the celebrations. The day before the New Year, the house and compound would be cleaned spotless to receive the New Year.
As the exact time of birth of the New Year is calculated from the planetary position, it is left to an astrologer to compute it. The whole household would have had a customary herbal oil bath at an auspicious time and dressed in new clothes awaiting the arrival of the New Year. The herbal mix is obtained from the village temple as it is prepared for the community at the temple. At the predetermined time, the traditional oil lamps are lit and worship is done in the family shrine room. After offering of prayers the children prostrate in front of their elders to get their blessings. The gain in such an act is two fold. The children learn to respect and follow the guidance of the wisdom of their elders and the traditions, there by keep away from harms way. Secondly it makes the elders feel they are wanted and respected by their kith and kin. Such feeling is better than the best tonic for the wellbeing of the elders!
This is followed by a family meal consisting of sweet rice and many delicious snacks. Most people will go to the nearest temple where there will be special pooja’s performed. In some temples there will be a procession of the deities taken around the temple.
The rest of the day would be spent on receiving and visiting relatives and friends and also having some traditional games.
Another custom is to deal with money for the first time on the New Year. One would like to receive money from the person whom he feels will bring him luck. The receiving of gifts of money on this day from the wealthy and influential persons is believed to bring luck and prosperity in the New Year.
This gift of money is also a form of charity indulged in by the wealthy, when all their employees, dependants and needy neighbors visit them and receive gifts of money. This activity is called ‘Kaivisesam’. Since temple attendance is part of the day’s observances, it is customary to abstain from meat. During this time the merchant and trades men start their business for the first time in the New Yea at an auspicious timer.
What begins as a family observation in the morning ends in the evening with community celebrations. In other words, the sprit of the community and neighborly relationships receive very special consideration on Tamil Hindu New Years Day.
[Getting ready to celebrate the new year in Ratmalana, Sri Lanka-Pic:HumanityAshore.org]
5. The celebrations of the Singhalese New Year
In view of the fact the Tamils and Singhalese communities have lived in harmony for more than two millenniums, there is much in common on the calibrations of the New Year between Tamil and Singhalese communities. The cultural rituals among Singhalese too begin with the cleaning of the house, and having the ceremonial herbal oil bath.
The bath is followed by the lighting of the traditional brass lamp and going to the temple. The Singhalese treat the custom of visiting the elders and greeting them with a sheaf of betel leafs enfolding a large processed tobacco leaf and get their blessing as an important part of the day. As mentioned earlier these two communities respect their elders to a great extent.
In some village communities the women folk congregate in the village square to play upon a large drum called raban. This is said to warn the others of the developing changes in the New Year.
Following the above rituals the partying really begins as families mingle in streets, homes are thrown open and the children are let out to play. The ubiquitous plantain is dished out along side celebratory feast of small sweet cake called kaung, and a crisp light sweet meat called kokis. Kokis is a culinary ambassador left behind by the Dutch rulers. Though it is accepted a Singhalese traditional sweet meat it was indeed a innovation of the Hollanders.
6. Other communities celebrating New Year
April 14th is also the Bengali New Year day. Naba Barsha, which begins with ‘Prabhat Pheries’ (an early morning procession) with songs and dances welcoming the New Year.
In Kerala State South India this day is celebrated by Malayalees commemorating the beginning of the astronomical New Year in Malayalam calendar.
The Theravada Buddhist countries like Thailand, Burma and Cambodia too celebrate this day as their New Year.
We take this opportunity to wish all those who are celebrating a happy and prosperous New Year.
By Kumar Punithavel
[monsoonjournal.com]
In the modern world, every day we see some one comes out and proclaims them selves as a Guru. We see Karate Guru, Gym Guru, Dance Guru, Music Guru to name a few. If one knows the real meaning of Guru then it would be easy to weed away the false ones. Webster English dictionary gives the meaning of the word Guru as, ‘A Hindu spiritual teacher’. In general terms the word Guru in Sanskrit language means teacher. Hence any teacher may be called a Guru. In the original meaning in Sanskrit it was specifically used to denote a spiritual teacher.
In Sanskrit language the word ‘Gu’ stands for darkness, and ‘Ru” stands for light or dispel. Hence the word Guru means dispeller of darkness. An interesting verse in Advayataraka Upanishad states as follows;
The syllable gu means shadows
The syllable ru, he who disperses them,
Because of the power to disperse darkness
The guru is named thus. Verse 5; 14—18.
In the spiritual journey of a person these Guru’s played a very important role. One may ask whether it is important to have a Guru to achieve spiritual knowledge. Gaining spiritual knowledge is by proper discipline. This spiritual exertion towards an intended goal is called Sadhana. It is not about gaining knowledge, but about a way of living. What ever number of manuals one may read it is of no use unless some one teaches the practical aspect.
The analogy can be pursued further. If one wants to learn to drive a vehicle, he goes to a driving school. If the school just sold the person a driving manual, he certainly will feel short changed. Like wise, the practical nature of spirituality can perhaps only be learnt from a guru, a teacher who has himself acquired wisdom from study and practice at the feet of his own master.
These Gurus are one who gives the transcendental knowledge (Vidya) which is the goal of Hindu religion from which the Guru’s hail. In the great liturgical book Bgavat Geeta is a dialog between God who incarnate in the form of Lord Krishna and Arjuna a noble worrier. The discussion and the relationship between the two considered to be expression of the ideal Guru/disciple relationship. In Geeta itself, Lord Krishna speaks of the importance of finding a Guru to Arjuna;
‘Find a wise teacher, honour him,
Ask him your questions, serve him;
Some one who has seen the truth
Will guide you on the path of wisdom’ Ch4; Sl 34
Saint Manickavasagar hails Lord Shiva as his Guru. He sings on the third line of Sivapuranam;
‘Hail, foot of the Guru-pearl that rules Gogali’
Again in his Achopathgam psalm on verse three he sings
‘Me trusting every lie as truth,-plunged in desire of women’s charms,-
He guarded that I perished not with soul perturbed,-the Lord Supreme,
On whose side the Lady dwells! He brought me neigh His jewelled feet,-
‘Twas thus my Guru gave me grace: O rapture! Who so blest as I?’
A Hindu is expected to find a good Guru who will enlighten his path on transcendental knowledge. We see in the life of Lord Buddha the great rebellion of Hindu religion who roamed all over India to find a good Guru. He learned under many Gurus. Once, when he had learned all that could be taught by his Guru Alara, his Guru said to him “Well done Siddhartha, you have reached the same level of concentration that I too have reached. I have nothing more to teach you. You are my equal. Join me in instructing others here who are trying to reach the highest”. When Buddha refused the offer and asked permission to leave his reply was “Siddhartha, you were the best pupil I ever had. I am sorry to see you go. But this is all I can teach you. If you find something superior, please come back and instruct me. May you reach your goal without obstruction”. The above gives the need of a Guru in training a person in spiritual achievement. The spiritual learning is a journey on a lonely path. Guru helps the person with the orientation but it is the duty of that person to go on his journey.
There are also circumstances where the disciples had become the Guru. St. Arulnanthi was the Guru of St. Meykandar’s father. One day when St. Arulnanthi met his disciples’ son St. Meykandar expounding St. Arulnanthy system of philosophy, in his great vanity, asked him, “Define anava (ego). St. Meykandar without even parting his lips pointed his finger at St. Arulnanthi himself. The elder came to his senses immediately: he got over his false ego, and fell at the feet of St. Meykandar and there after became the disciple of his disciples’ son.
One could see it is the role of the Guru to teach transcendental knowledge to the disciples. They are venerated more than the God himself. St. Pathirakiriar the Hindu saint disciple of St. Patinathar attained beatitude before his Guru by worshiping his Guru and no other deity. This clearly shows the important role a Guru occupies in the journey of a seeker.
By virtue of the unique position and control a Guru has on his disciple one cannot over stress the need in selecting a good liberated person as the Guru. Frequently we find many unscrupulous persons making use of the title. Spiritual teachers should have high standards of moral conduct and that followers of Gurus should interpret the behavior of a spiritual teacher by using common sense, and, should not naively use mystical explanations unnecessarily to explain immoral behavior. Nothing should compromise morality. Another point to remember is that the bigger the claim a Guru make, such as the claim to be God, the bigger the chance is that the person is unreliable. Self-proclaimed Gurus are likely to be more unreliable than Gurus with a legitimate lineage.
There are two other categories of people we come across in ones religious aspiration. They are clergy and priests. People have a tendency to call them Guru. Clergy is the generic term used to describe the formal religious leadership within a given religion. The term comes from Greek term meaning heritage. Clergy usually take care of the ritual aspects of the religious life to teach or otherwise help spreading the religion’s doctrine and practices. They often deal with life cycle with rituals like naming ceremony, wedding, death etc. They also found to do the temple worship and outside life cycle rituals.
The other one is the priest or priestess is a person having the authority to perform and administer religious rites. Priests are generally believed to have contact with the deities of the religion of their priesthood. This is the reason for the tendency of an average person to respect them. After all is said and done they too are humans and do have the tendency to exploit the situation. These priests were called panda in Indian dialect. After his visit to Kasi Visvanath temple Mahatma Gandhi observed in his auto biography I quote; ‘If any one doubts the infinite mercy of God, let him have a look at these sacred places. How much hypocrisy and irreligion does the Prince of Yogis suffer to be perpetrated in His holy name? He proclaimed long ago “Whatever a man sows, that shall he reap” There is thus hardly any need for God to interfere. He laid down the law and, as it were, retired’.
There was another great King of Yogi’s in the west. I refer to Lord Jesus. I quote from bible Matthew 23; “The scribes and Pharisees sit in Mosses’ seat. Therefore whatever they tell you to observe that observe and do, but do not do according to their works; for they say, and do not do. For they bind heavy burdens, hard to bear, and lay them on men’s shoulders; but they themselves will not move them with one of their fingers. But all their works they do to be seen by men. They make their phylacteries broad and enlarge the borders of their garments. They love the best places at feasts, the best seats in the synagogues, greetings in the marketplaces, and to be called by men ‘Rabbi, Rabbi’. In the last two millenniums much hasn’t changed. We see men of religious order the same in every religion. They cannot be called Gurus.
There are many who do perform miracles. These men and women are also are frequently called Guru. When some one does something which does not fall into the normal intelligent comprehension we tend to call them either miracle or magic. If a divine connotation is given it is called miracle! I do not trivialise the great saints of the past and present. The greatness of these holy men is not the miracles but the guidance they gave to the world. The miracles they performed benefited those who were fortunate to come into contact with them. But their teachings are for ever. Take the case of Lord Jesus. If he made a lame to walk it is of no use for the rest of us. But the Sermon on the Mount has guided many generations and will continue to generations.
There is a tendency to make use of the awe of the devotees to propagate the religion, and trivialize the teachings. It was Lord Jesus who said in Mtt24: 35 “Heaven and earth will pass away, but my words will by no means pass away”. One must also note true mystic person don’t go from one place to another blowing the trumpet. Only tricksters and magicians do so. Sathaka or spiritual students should go in search of a Guru and not the other way about. Please remember men flocked to see Lord Jesus and Lord Buddha not them went around looking for disciples. Another interesting fact to remember is that Lord Jesus again and again referred to him self as son of man for he was indeed great and need no authentication by divine linage.
So coming to the original question who is a Guru we may sum up as follows. He is the teacher who guides you in the journey of spirituality to attain transcended state of mind. He is a person to be venerated as much as the God himself. Calling other teachers as Guru is senseless. It is like when an adult male and female agrees to live together and raise a family we call the bond a marriage. But it is wrong to call a marriage when two persons of the same gender agree to live together. It is true in both cases it is joining together, but it will be a case of taking meaning of the word out of context. When two persons of same gender living together it is better to coin a new word so that one could understand the true meaning and differentiate the two situations. The teachers of various subjects’ like tap dancing and pole dancing may be called as achariyas if you must use an East Indian oriental name, certainly not Guru!
By: Anand. J [Cinema Correspondent]
DEEPAVALI
Director Ezhil might have planned to release his movie Deepavali during the festival time of Deepavali 2006 but fate had the movie release only by February 2007. February being a month of no festival saw 4 other competent releases in the form of Lee, Mozhi, Pachai Kili MuthuCharam and Paruthi Veeran made the month look like it was a festival month. Timing of release of this movie didn’t do any good to the Box office collections since it had to compete against four other good movies plus the title ‘Deepavali’ didn’t have any justification. Neither a character nor the story has any connection to the movie title ‘Deepavali’ and the viewers keep wondering why this title was selected in the first place.
Billu (Ravi) is a tough lovable young man, son of Mudaliar (Vijayakumar) who is a sort of kingmaker of Royapuram area in Chennai. Enter Susi (Bhavana) a down to earth rich girl who
comes to live as a guest in his neighbourhood. It is love at first sight for Billu as he picks her up from the railway station and on the way back she too falls flat for his brawns as he fights a dozen thugs single handedly. How can a love story be without a villain ? Once again it is the same old dad of the heroine who is the bad man. He is Chidambaram (Lal) a dreaded don in Bangalore who is a killing machine. Susi had a miserable childhood and her mother was killed in a car accident planned by Chidambaram’s enemies. Adding more woes to her life, she survives a head injury in that accident but suffers from “Post traumatic event amnesia”. Tamil cinema tradition has enlightened the viewers about the various unknown diseases in the medical world. What a selfless service to the film going public ???!!!
Susi forgets what happened in the last three years of her life and is literally scared of her dad. Now Chidambaram lands up in Chennai, beats up Billu to pulp (seeing the mayhem, Susi once again loses her memory) and now she forgets the Chennai episodes in her life including our poor Billu. At this juncture, even the film viewers go through a post traumatic event amnesia and are forced to forget what happened in the first half of the movie. Such is the confusion in the screenplay that it makes viewers wonder as to “What is it about memory ?”. Our Superhero wakes up in the hospital bed and straightaway heads to Bangalore to bring back Susi who is all set to marry another guy.
Billu has two tasks ahead of him. The first one is to bring back old memories in Susi’s mind and taking her back to Royapuram where an entire township is waiting for them.
Finally will Sushi recognize Billu and his deep love? All actors in Deepavali disappoint, and the blame should go to the ridiculous plot and the lifeless characters that they’ve been hired to play. Director Ezhil has not been able to establish the love between the lead pair convincingly and hence we are unable to empathize with the hero’s anguish and pain in the climax.
If you are looking to watch a film that’s worth a paisa vasool and entertaining, Deepavali, most clearly, is not for you. It is a poignant love story that showcases the myriad histrionic abilities of the lead pair, Jayam Ravi and Bhavana, in a storyline which could have been more beautiful and screenplay which could have been much better. The film definitely disappoints you since it doesn’t evince any interest with none of the characters portrayed making an impression.
Jayam Ravi’s career graph shows that he has donned varied roles and done them all with ease. For example, his debut Jayam showed him as a rustic lad, while his second film M Kumaran, Son of Mahalakshmi showed him as a fiery kick-boxer. Likewise, his earlier film Something Something Unakkum Enakkum showed him as a happy-go-lucky NRI and Deeppavali shows him, again, in a totally different light. That’s smart choice Ravi-way to go! Undoubtedly Ravi is a promising and rising young actor but the actor has to concentrate more on choosing his stories.
Heroine Bhavana has tried to act but still has a long way to go before she gets her expressions right for those important emotional scenes. Vijayakumar performs yet another loving father role with much ease. Lal, the villainous father does a perfect job. Raghuvaran has been wasted in a miniscule role. Yuvan Shankar Raja has come up with two hummable numbers in ‘Kannan Varum Velai’ and ‘Dole Baje’. A big sore point of the movie is that it has no comedy track. Picturisation of songs are good, thanks to Cinematographer Vijay Milton. Editing by Sasi Kumar and Sets by Selva Kumar are above average.
To sum up, Deepavali, disappoints with its weak storyline and screenplay. Better luck next time for the entire film crew.
Deepavali – pusssssssssssssssss pusvanam
EKLAVYA
Eklavya is a movie from Vidhu Vinod Chopra who gave us ‘1942 – A Love Story’, ‘Mission Kashmir’, ‘Munnabhai MBBS’, ‘Parineeta’ and ‘Lage Raho Munnabhai’. The expectations are sky high when you start watching ‘Eklavya’ since it has come from a man who has delivered quality blockbusters. Does Eklavya live up to the hype ? Does Eklavya live up to the huge expectations ? Does Eklavya impress the viewers ? Is Eklavya a good film ? The answer to all the above questions is ‘NO’ but that doesn’t mean that the movie is bad. Eklavya as a movie crosses lots of barriers and reaches new heights in film making especially with its breathtaking cinematography and life like performances.
Eklavya starts off great in a huge candle lit palace where Rana Jayawardhan (Boman Irani) discovers at his wife Rani’s (Sharmila Tagore) deathbed that his twin children were not born to him but to his loyal guard Eklavya (Amithab Bachchan) after some ancient ritual to get an heir, when the king fails at the task. Eklavya, whose father had died saving the life of the Rana, believes in all sincerity, that any disloyalty to the royal clan will result in nine generations of his family going to hell. Intrigue builds up as Rani’s last wishes of seeing Eklavya are left unfulfilled by Rana who eventually ends killing Rani forcefully. Soon the viewers are introduced to a flurry of characters who are the members of Rana’s family Jyotiwardhan [Jackie Shroff] (Rana’s younger brother), Harshwardhan [Saif Ali Khan] (Rana’s son), Nandini [Raima Sen] (Rana’s daughter), Udaywardhan [Jimmy Shergill] (Jyoti’s son) and Rajjo [Vidya Balan] (Daughter of Rana’s chauffer (Parikshit Sahni) and Harsh’s childhood sweetheart).
The movie continues with the jealousy angle of Jyoti and Uday. A twist in the tale in the form of a murder will take the viewers by surprise just during the intermission point. A fantastically executed action scene where Tinu Verma excels in combining the fire of bullets with the running of camels in a desert with a running train behind. Harshwardhan discovers the truth about his parentage, when his mother breaks her promise and reveals it in a letter. The second half of the movie stagnates with Eklavya setting out on revenge against the killer of the King Rana and he is pitted against his own son thanks to another twist in the story. The climax is a huge let down and has a typical bollywood filmi ending which will draw more criticism from film critics.
Eklavya, a character straight from the epic Mahabharat, truly stands by dharma and ended up sacrificing his thumb as a gurudhakshina to his guru when he is asked for it. Eklavya would have been the best archer in the world had he not sacrificed his thumb. But he felt that he owes big time to his guru and he acts accordingly to dharma. This is Eklavya in Mahabharat. But the modern day Eklavya as depicted by Vidhu Vinod Chopra’s Eklavya is more cinematic in characterization and leaves the viewers high and dry towards the climax.
Amithab Bachchan stands tall with his towering performance doing full justice to the role. His subtle expressions conveys a lot and he has done the role with a lot of conviction. Whether it is his best performance on screen till date will be a moot point. Nevertheless he has done a tremendous job. Saif Ali Khan as the son caught in between duty and responsibility does a good job. Vidya Balan has nothing much to do except to sob and play a part in the one and only song in the movie. Raima Sen as the twin sister of Saif has an insignificant role but she is better than Vidya Balan.
Boman Irani as King Rana with shades of gray in his character portrays his character well as usual. Jackie Shroff and Jimmy Shergill as father and son doesn’t have much to do. Another big let down is the character of Sanjay Dutt which evokes interest during introduction but fades away inconsequentially with out a trace.
Technically the film is brilliant with slick editing, beautiful sets, superb lighting, breathtaking cinematography, high quality action and sound. It’s a royal treat and experience to the eyes and ears of the viewers on the big screen. Pure technical highs cannot make this movie great since the story neither falls into a fantasy category nor a reality category. In other words its neither like a Dhoom II fantasy nor a Lage Raho Munnabhai reality to capture the viewers hearts.
On the positive side, the film boasts of short running time (120 minutes) which is a rarity these days especially when you have movies with 2 intervals.
To sum up, the movie would have been lapped up by masses if the climax was a tragedy but that is not the case. Box office might reject this movie not sustaining the huge hypes and promotions of this movie. Viewers will have to give another chance to Vidhu Vinod Chopra to come up with a better movie next time.
Eklavya – Avoidable!!!!
LEE
Actor Sathyaraj becomes a producer with this movie ‘Lee’ especially to make and market his son Sibiraj a saleable actor in Kollywood. Success has always eluded Sibiraj for a long time now since he has piggy banked with his actor dad Sathyaraj and was never able to stand alone and prove a worthy actor. Director Prabhu Solomon has come up with a convincing story line and has extracted good performances from his lead actors which makes ‘Lee’ worth watching. His earlier movie ‘Kokki’ was also an off-beat movie with a man being chased by unwanted elements from start to finish with an engrossing screenplay. Kudos to Director for selecting a story with Foot ball sport as the backdrop. Not many movies have been made with Sports as the background and what stands fresh in every filmgoer’s mind is Aamir Khan’s Cricket bonanza ‘Lagaan’. Being a cricket crazy nation, Lagaan was viewed and appreciated by one and all.
‘Lee’ opens with Leeladharan alias Lee (Sibiraj) and his group of friends living in a slum like area in Chennai. They work as pizza delivery boys, auto driver, newspaper boy etc but they pool together whatever money they make to fund their dream project. They want to buy a gun at any cost! In one of their outings they bump into Chellammal (Nila) lovingly called Chellam who works in the hospital for the mentally challenged. She joins them and soon develops a soft corner for Lee but he does not pay much attention to her (though both sing dream songs together!) Soon she witnesses a botched up assassination bid, when Lee tries to shoot a powerful politician and Central Minister Rangabhashayam (Zahir).
Post interval, in a flashback, Lee and his friends tell Chellam about their past and motive behind their failed assassination attempt. The flashback unfolds with all of them being aspiring and promising football players at college level coming from lower middle class families who had that fiery ambition to represent India and make Football a National game. Their moving spirit, mentor and coach was Buthiran (Prakash Raj). Rangabhashayam had put pressure on Buthiran to make his son (supposedly a drug addict) the captain of the football team which the coach politely refuses. A peeved Ranga shoots Buthiran and also wrecks the career of all the players and one of them even commits suicide! The rest of the film peters out into a revenge potboiler as Lee finally turns into a terminator and kills the baddies on the streets of Chennai. In the end, Lee does not just become another victim of a corrupt system or at the other extreme, a vigilante. He has after all committed crimes, necessary though they may have been, and so he serves his prison term and resumes his passion for football – he becomes a coach, just like his inspiration, Butthiran.
Lee is a different and sensible film. The topic of sports amongst our youth and opportunities for young sportsmen has not been dealt with before and is truly essential in this day and age. It is admirable that director Prabhu Solomon has conceptualized as well as implemented such a thoughtful story. But he should give more strength through the treatment. For Sibi, it is the most important film. He has done a commendable job. The young scion of the Sathyaraj family has been waiting for the right break in films for a while now, and with Lee, he has shown a quiet and yet, youthful intensity in his character. He also comes across well in the action scenes.
Prakashraj, of course, does not need any words to extol his acting skills – small films or big budget, this man is one of the most versatile actors in the South film industry. In Lee, he has done a great job as the inspiring and fiery Buthiran and keeps the tempo of the film in right time. There is nothing to say about Nila. She unnecessarily interrupts in the story and singing irrelevantly with shaking her lightly bulged belly. D.Imman’s music and re-recording keeps the phase well. The soundtrack moves with the moods in the film and really adds to the film’s quality. Rajesh Yadhav’s camera work is good. In stunt scenes, Anal Arasu really thrills the viewers. On commercial part, there may be a chance for some crisis, but the film serves the right message at right time to the society.
Lee – Not Silly
By Nate.V and Negin.S
[monsoonJournal.com]
The Persian cuisine is diverse, with each province featuring dishes, as well as culinary traditions and styles, distinct to their regions. It includes a wide variety of foods ranging from chelow kabab (barg, koobideh, joojeh, shishleek, soltani, chenjeh), khoresht (stew that is served with white Basmati or Persian rice: ghormeh sabzi, gheimeh, and others), aash (a thick soup), kookoo (meat and/or vegetable pies), polow (white rice alone or with addition of meat and/or vegetables and herbs, including loobia polow, albaloo polow, zereshk polow, and others), and a diverse variety of salads, pastries, and drinks specific to different parts of Iran. The list of Persian recipes, appetizers and desserts is extensive.
Persian food is not spicy. Herbs are used a lot, as is fruit from plums and pomegranates to quince, prunes, apricots, and raisins. The main Persian cuisines are combinations of rice with meat, chicken or fish and plenty of garlic, onion, vegetables, nuts, and herbs. To achieve a delicious taste and a balanced diet, unique Persian spices such as saffron, diced limes, cinnamon, and parsley are mixed delicately and used in some special dishes.
Persian cuisine, apart from its antiquity in the region, has also been a very influential and standard set of fare throughout neighboring countries. Afghanistan, the south-Central Asian states, and the cuisines of India and Pakistan derive heavily in part from the sumptious cuisine of Iran.
There are certain accompaniments (mokhalafat) which are essential to every Persian meal at lunch (nahar) and dinner (shahm), regardless of the region. These include, first and foremost, a plate of fresh herbs, called sabzi (basil, coriander, cilantro, tarragon, watercress), a variety of flat breads, called nan or noon (sangak, lavash, barbari), cheese (called panir, similar to feta), sliced and peeled cucumbers, sliced tomatoes and onions, yogurt, and lemon juice. Persian pickles (khiyarshur) and relishes (torshi) are also considered essential in most regions.
Tea (chai) is served at breakfast and immediately before and after each meal at lunch and dinner, and also many times throughout the rest of the day. The traditional methods of tea preparation and drinking differ between regions and peoples.
Persian climate favors the goat, which is known as the “poor mans cow”, but does not suit keeping fresh milk, so Iranians tend to eat a lot of dry cheeses and rich yogurt. Most families make their own yogurt, which can be used as an ingredient in many dishes or as a cool refreshing drink.
Persians pride themselves on their skill in preparation of rice, and there are a vast number of varieties of two common dishes, polo and chelo. Polo consists of vegetables or meat cooked and mixed with rice, whereas chelo is prepared over the course of many hours with crustier rice topped with sauces.
Some popular polos are polo chirin, which is made with saffron, raisins, almonds and orange; adas polo, made with lentils and meat; and shekar polo, a very sweet dish prepared with honey, sugar almonds and pistachio. Wheat bread is considered the poor mans alternative to rice, but still comes in many different varieties.
Lamb is Persian favorite meat, but kid, beef and chicken can also be found. Fish is common as well, with swordfish being a famous specialty of the areas near the Caspian Sea. Seafood is very rarely eaten, and pork, like alcohol, is forbidden.
Persians enjoy green salads with olive oil, and during the appropriate seasons, eat vast amounts of olives, grapes, pumpkins and all kinds of fruits – either eaten fresh or cooked with meat and rice. There are always plenty of dried fruits like figs, dates, apricots and peaches.
Dolmeh most commonly refers to vine leaves stuffed with a combination of meat and rice, but in fact can be any stuffed fruit or vegetable. Popular varieties include stuffed cabbage leaves, eggplant, tomato, spinach, pepper or apple.
The Persian sweet tooth must be seen to be believed. Rosewater and orange water are typically used as flavorings, as well as pistachio and honey. Ice cream is popular and there is also a type of candy floss that is very popular. Baklava and halva are commonly eaten on special occasions. Each area has its own method for the preparation of biscuits and candies.
Persians often drink cold water with meals, but tea is the true national drink. The most common method is to hold a sugar cube between the teeth so that it dissolves as the tea is drunk. A visit to a Persian teahouse is a great experience for any tourist. Herbal teas such as chamomile, ginger, saffron, rose, violet, and jasmine are often drunk for their medicinal properties.
Coffee is also a popular beverage, generally taken black and super-strong. In the summer you can find fruit or flower syrups, taken with plenty of ice. Doogh, a cold drink made from yogurt and mineral water, is also well worth trying.
Unfortunately for the short term tourist, restaurateurs in Iran often seem unaware of the amazing variety of food their culture has to offer, and often do little beyond kebabs and rice.
Most of Persian’s excellent food is confined to the kitchen of the family home. If you are lucky enough to be invited to an Iranian home for dinner, you should without doubt accept. The meal may well be set on the floor, sometimes without utensils.
This should not be interpreted as a lack of decorum. Most meals are eaten only with a spoon and fork. Here are a few very basic tips on mealtime etiquette:
• Check to see if the person answering the door is wearing shoes, if they aren’t then
you should remove yours.
• Don’t sit down until told where to sit by your host and don’t sit next to anyone of the
opposite sex.
• You will constantly be offered food and drink. Always refuse at least once before
accepting.
• Try a bit of all of the dishes available.
• Eat only with the right hand if there are no utensils provided.
• Leave a little food at on your plate when you finish eating. The host will consider it
his duty to provide more food than you can eat.
Nooshe Jan which means Enjoy your food is always mentioned while eating Iranian food.
So, NOOshe Jan
Contributed By Nate.V and Negin.S
Menu 1
Barberry Rice
Ingredients:
2 cup basmati rice
2 tbsp butter
1 cup barberry
1/2 tsp saffron
1 tbsp lemon juice
1 tbsp sugar
1 tbsp plain yogurt
1 tbsp almonds
1 tbsp pistachios
Directions:
1. Soak rice in salt water the night before
2. Bring a big pot of water to a boil and drain salt water from rice and add rice to boiling water. Let cook for 10 minutes then drain
3. Soak barberry in water for 10 minutes before cooking
4. Add oil and rice to pot and let rice cook for 30 minutes. Meanwhile drain barberry and add oil to pan and fry barberry for 3 minutes
5. Mix 1/2 cup of boiling water with saffron, lemon juice, and sugar, and add to barberry then add barberry mix to plain white rice
Menu 2
Lamb Kabab
1 pound lean lamb tenderloin, boned and cut into 2-inch cubes
4 large tomatoes, halved
FOR MARINADE
1 large onion, peeled and diced
5 cloves garlic, peeled and crushed
1 teaspoon salt & black pepper
1/2 teaspoon freshly ground black pepper
1/2 cup fresh lime juice
1/4 teaspoon saffron , dissolved in 2 tablespoons hot water
FOR BASTING
1/2 cup melted butter
2 tablespoons fresh lime juice
1/4 teaspoon saffron, dissolved in 3 tablespoons hot water
1/2 teaspoon black pepper
1. Pound the lamb pieces lightly with a heavy-bladed knife to tenderize, and make shallow incisions in them. Place the lamb in a large glass bowl.
2. Add the onion, garlic, salt, pepper, lime juice, and saffron water and mix well. Cover and marinate for at least 8 hours in the refrigerator. Turn the meat twice during this time.
3. Start a bed of charcoal at least 45 minutes before you want to cook and let it burn until the coals glow.
• 4. Lift meat from marinade and drain briefly (reserve marinade). Thread meat equally on about 6 sturdy metal skewers.
• 5. Place skewers on a lightly greased grill 4-6 inches above a solid bed of medium coals.
• 6. Cook, turning often and basting with marinade until meat is well browned outside, but pink in the center (cut test in 10-15 minutes).
8. Serve immediately with saffron steamed rice, NUSH-E JAN!
BY: S. Raymond Rajabalan
[monsoonJournal.com] Saint Patrick’s Day, is the feast day which annually celebrates Saint Patrick (386-493), the patron saint of Ireland, on March 17. It is the national holiday in the Republic of Ireland ; the overseas territory of Motserrat(a carribean island) and the Canadian province of Newfoundland and Labrador.
Celebration overview
Saint Patrick’s Day is celebrated worldwide by Irish people and increasingly by many of non-Irish descent. Celebrations are generally themed around all things green and Irish; both Christians and non-Christians celebrate the secular version of the holiday by wearing green, eating Irish food, imbibing Irish drink, and attending parades.
The St. Patrick’s day parade was first held in New York City on 17 March 1766 when Irish soldiers marched through the city. Ireland’s cities all hold their own parades and festivals. Other large parades include those held in a number of citities in America.In Canada a large and colurful parade is held annually in Toronto and Montreal. Large parades also take place throughout Europe the Americas , Australia and Asia.
As well as being a celebration of Irish culture, Saint Patrick’s Day is a Christian festival celebrated in the Catholic Church, the Church of Ireland (among other churches in the Anglican Communion) and some other denominations.
History
The person who was to become St. Patrick, the patron saint of Ireland, was born in Wales about AD 385. His given name was Maewyn, and he almost didn’t get the job of Bishop of Ireland because he lacked the required scholarship.
At the age of 16, Patrick, who was still a pagan, was sold into slavery by a group of Irish marauders who raided his village. During his captivity, he became closer to God. He escaped from slavery after six years and went to Gaul where he studied in the monastery under St. Germain, bishop of Auxerre for 12 years. During his training he became aware that his calling was to convert the pagans to Christianity.
His wishes were to return to Ireland and to convert the native pagans to Christianity. His superiors instead appointed St. Palladius. But two years later, Palladius was transferred to Scotland. Patrick, having adopted that Christian name earlier, was then appointed as second bishop to Ireland.
Patrick was quite successful at winning converts, a fact that upset the Celtic Druids. Patrick was arrested several times but always escaped. He traveled throughout Ireland, establishing monasteries across the country. He also set up schools and churches that would aid him in his conversion of the Irish to Christianity. His mission in Ireland lasted 30 years. After that time, Patrick retired to County Down. He died on March 17 in AD 461. The day has been commemorated as St. Patrick’s Day ever since.
Much Irish folklore surrounds St. Patrick’s Day. Not much of it is substantiated.
Some of this lore includes the belief that Patrick raised people from the dead. He also is said to have given a sermon from a hilltop that drove all the snakes from Ireland. Of course, no snakes were ever native to Ireland, and some people think this is a metaphor for the conversion of the pagans. Though originally a Catholic holy day, St. Patrick’s Day has evolved into more of a secular holiday.
One traditional icon of the day is the shamrock. This stems from a more bona fide Irish tale that tells how Patrick used the three-leafed shamrock to explain the Trinity. He used it in his sermons to represent how the Father, the Son, and the Holy Spirit could all exist as separate elements of the same entity. His followers adopted the custom of wearing a shamrock on his feast day.
The St. Patrick’s Day custom came to America in 1737: That year St. Patrick’s Day was publicly celebrated in Boston. Today, people celebrate the day with parades, wearing of the green, and drinking beer. One reason St. Patrick’s Day might have become so popular is that it takes place just a few days before the first day of spring.
It was only in the mid-1990s that the Irish government began a campaign to use Saint Patrick’s Day to showcase Ireland and its culture.
The first Saint Patrick’s Festival was held on March 17, 1996. In 1997, it became a three-day event, and by 2000 was a four-day event. By 2006, the festival was five days long.
The Flag of the Republic of Ireland
Shamrock (”three-leaf clover”)
Many Irish people still wear a bunch of shamrock on their lapels or caps on this day or green, white, and orange badges (after the colors of the Irish flag).
And although Saint Patrick’s Day has the colour green as their theme, one little known fact is that it was once blue that was the colour of this day.
The biggest celebrations on the island of Ireland outside Dublin are in Downpatrick, Northern Ireland , where Saint Patrick was buried following his death on March 17, 493. The day is celebrated by the Church of Ireland as a Christian festival.
Saint Patrick’s Day parades in Ireland date from the late 19th century, originating in the growing sense of Irish nationalism (The first parade did not begin in Ireland but in the United States )
In Canada
The longest-running Saint Patrick’s Day parade in Canada occurs each year in Montreal. The parades have been held in continuity since 1824; however, St. Patrick’s Day itself has been celebrated in Montreal as far back as 1759 by the Irish soldiers of the Montreal Garrison, following the British conquest of New France.
BY: Kumar Punithavel
[monsoonjournal.com] This year the Maha Sivarathiri festival falls on the 15th of February. The Hindu belief is that when the creation was completed, Lord Siva and Parvathi Devi went to live on summit of Mount Kailas. Parvathi Devi asked, “Oh venerable Lord! Which of the many rituals observed in thy honor pleases you most?”
The Lord replied, “The 14th night of the new moon, in the dark fortnight during the month of Masi, is my favorite day. It is known as Sivarathiri. My devotees give me more happiness by mere fasting and observing vigil than by ceremonial baths and offerings of flowers, sweets and incense.
“The devotee observes strict spiritual discipline in the day and worships me in four different forms during each of the four successive three-hour periods of the night. The offering of a few Beal leaves is more precious to me than the precious jewels and flowers. My devotee should bathe me in milk at the first period, in curd at the second, in Ghee at the third, and in honey at the forth and last. Next morning, the observer should feed the poor first and, after performing the prescribed ceremonies, can break the fast. Oh Devi! There is no ritual which can please me more than this simple routine of sanctity.”
Parvathi Devi was deeply moved by what the Great Lord said. She repeated it to her celestial friends who in their turn passed it on to the ruling princesses on earth. Thus was the sanctity of Sivarathiri broadcast all over the world.
[”Somaskanda Moortham”, means the Sivan family together: Thirukoneswaram - HA]
There are three natural gunas or characters in human being. They are Rajes (the quality of passionate activity to posses all) Thamas (that of inactivity), and the last is Sathviha (the quality of saintly activity of righteousness). When one guna dominates, the other two subsides. The Sivarathiri viratha aims to control the first two so that the last one will dominate. The entire day is spent at the feet of Lord Siva. Continuous worship of the lord necessitates the devotee’s presence in the place of worship. The passionate activity of the human nature is controlled by this. Evils like lust, anger, and jealousy, born out of Rajes guna are ignored and subdued. The devotee observes vigil throughout the night and thus conquers Thamas guna. Constant vigilance is imposed on the mind. Every three hours a round of worship of the Shiva Lingam is conducted. Sivarathiri is a perfect viratham (penance) where, mans in-born good nature, is brought to the surface.
The formal worship consists of bathing the lord. Lord Siva is considered to be of the form of Glow (which the Shiva Lingam represents). He is eternally glowing with the fire of austerity. He is therefore best propitiated with cool bathing. While bathing the lingam the devotee prays, “Oh Lord! I will bathe thee with water, milk, etc. Do thou kindly bathe me with the milk of wisdom, do thou kindly wash me of all my sins, so that the fire of worldliness which is scorching me may be put out once and for all, so that I may be one with thee- the one without a second. In the great legend Mahabaratha, Bhishma, while resting on the bed of arrows awaiting for the time of his demise, and conducting discourse on Dharma, refers to the observance of Maha Sivarathiri by King Chithirabanu.
This story is frequently explained mistakenly to mean that, even if some one unknowingly keeps vigil on Sivarathiri will be blessed by God. Nothing is further from truth and foolish to believe God bestows ignorance. The Hindu mythology has deep meaning and only a serious seeker of truth will find it unfolding. Let us see the story and its true meaning.
Once upon a time while King Chithirabanu was observing the Maha Sivarathiri penance with his wife, the Sage Ashtavakra came to visit the court of the king.
On arrival, the sage asked: “O King! Why are you observing a fast today?” The king who had the gift of remembering incidents from his previous births answered the sage.
In his past birth, the king said, he was born a hunter in Varnasi and his name was Saswara. His livelihood was to kill and sell birds and animals. One day he got lost in the forest and was overtaken by nightfall. Unable to return home, he climbed a tree for safety and shelter. This happened to be a Beal tree. Earlier he had shot a deer and he bundled the carcass and tied it to a branch far above the ground.
Since he was concerned that he may fall down, he kept himself awake the whole night. Whenever he thought of his wife and children going hungry that night, he shed profuse tears. In order to pass the night away, he engaged himself by plucking the Beal leaves and dropping them down.
When day dawned, on his way home he sold the deer and bought some food for the family and himself. But while he was about to break his fast, a stranger came begging for food. He served him first and then took his food.
At the time of his death in the past birth, he saw two messengers of Lord Siva who had come to take him to the abode of Lord Siva. It was then he learnt he had earned great merit by unconsciously worshiping Lord Siva on Sivarathiri, for there was a Siva Lingam buried at the foot of the tree.
The leaves he had dropped had fallen on the Lingam. The tears he shed out of pure sorrow for his family fell on the Lingam and had washed it. He had also on fast the whole day and night. Later, even before breaking his fast, he had fed a poor man. Thus he had unconsciously worshiped the Lord with all the required rules of rituals and thus gained merit. After living in the abode of the Lord for a very long time he was now born as King Chithrabanu.
This story may appear as a simple one. It says that even if one does the ritual of worship by accident, Lord Shiva will bless him. This story is a metaphor; it has deeper and profound meanings. It is an allegory, which is explained in the scriptures of the Hindu faith.
The wild animals the hunter fought and killed are conceived as evils like lust, anger, greed, jealousy and so forth. The jungle was nothing but his mind! It is in the mind these wild animals roam freely. A person pursuing a spiritual path must first destroy these evil tendencies.
The name of the hunter in this story was Suswara. The word itself means “melodious”. A person practicing the said path in spiritual life will develop certain external signs of a yogi. The first marks are lightness of the body, health, and clearness, of countenance and pleasant voice. This is clearly portrayed in the swetaswatara Upanishad book 2 verse 13.
Lightness, freedom from disease, steadiness,
Clarity of complexion, sweetness of voice,
A pleasant smell, little urine or excrement
Tell of the first arising of yoga
The hunter himself has practiced yoga for many years and had reached the first stage; thus the name Suswara is given to the hunter.
The point midway between the eyebrows is called Ajna charka by yogis. It is regarded as the meeting place of the three nerve currents {nadis}, namely the Ida, Pingala and Sushuma. An aspiring yogi is instructed to focus and concentrate on this point. This will help him to conquer his desires and evil qualities like anger and other shortcomings.
It is here that he will get a vision of the Divine Light within himself. The tree represents the spinal column of the yogi. The climbing of the tree is meant to represent the ascension of the Kundalini Shakti, the serpentine power from the lowest nerve centre called the Muladhara to Ajna Chakra; that is the goal of a Yogi.
By The reason to select a Beal tree has been clearly explained by the fact that the leaves of Beal tree are three folds. They represent the Ida, Pingala, and Sushuma nadis, which are the regions for the activity of the moon, the sun, and fire respectively, or which may be thought of as the three eyes of Lord Siva.
The Yogi was in the waking state when he began his meditation. He bundled up the birds and the animals he had slain and tied them on the branch of the tree before he rested. By this act, he had fully conquered his thoughts and rendered them inactive. He had gone through various steps and was practicing concentration and meditation. When he felt sleepy, it meant he was about to lose consciousness and go into deep sleep.
In this story, his wife and children is none other than the world. One who seeks the Grace of God must become an embodiment of love. He must have an all-embracing sympathy. His shedding of tears is symbolic of his universal love. In yoga also, one cannot have illumination without Divine Grace; without practicing universal love, one cannot obtain that Grace.
One must perceive one’s own self everywhere. The preliminary stage is to identify one’s own mind with the minds of all created beings after which, he should rise above the limitations of the mind and merge it in the Self. That happens only in the stage of Samadi, not earlier.
The dropping of the leaves from the tree shows that all his activities were confined to the three nadis. The leaves of the Beal tree, as explained earlier, represent the three nadis. The vigil he kept the whole night means he passed the deep Sleep State successfully.
The dawning of the day symbolizes the entrance into the state of super consciousness. When he came down and had a vision of Siva Lingam, he had reached the super consciousness stage. He had seen the Siva Lingam or the icon of Siva in the form of the inner lights. It was the vision of the Lord.
Stories of the Hindu faith have profound meanings. One should go deep and study to be exalted by them.
[monsoonJournal.com] Millions of people around the globe send Valentine’s Day cards to express their affection for someone special. But how did this holiday originate?
By: Raymond Rajabalan
When we think of Valentine’s Day, we call to mind hearts, chocolates, flowers and expressions of love. Yet before joining in the fun, wouldn’t it be interesting to know where this tradition comes from.
Origins of Valentine’s Day
Saint Valentine’s Day or Valentine’s Day falls on February 14. It is the traditional day on which lovers express their love for each other; sending Valentine’s cards, candy, or donations to charities. It is very common to present flowers on Valentine’s Day. The holiday is named after three men, all Christian martyrs named Valentine. The day became associated with romantic love in the High Middle Ages , when the tradition of courtly love flourished.
Roman Roots
The history of of valentine’s day is obscure, and further clouded by various fanciful legends.
Valentine’s Day began when the early Roman Catholic Church tried to Christianize an ancient pagan Roman holiday called Lupercalia, celebrated by shepherds on February 15. The word Lipercalia comes from lupus or wolf. That celebration was a licentious festival that honored Lupercus, the hero-hunter of wolves. This festival was so immensely popular among the Roman people that Pope Gelasius 1(492-496) recast this pagan festival as a Christian feast day circa 496, abolishing lupercalia and replacing it by St.Valentine’s day to be celebrated on February 14.
Valentines Galore
Which St. Valentine this early pope intended to honor remains a mystery: according to the Catholic Encyclopedia, there were at least three early Christian saints by that name. One was a priest in Rome, another a bishop in Terni, and of a third St. Valentine almost nothing is known except that he met his end in Africa. Rather astonishingly, all three Valentines were said to have been martyred on Feb. 14.
Most scholars believe that the St. Valentine of the holiday was a priest who attracted the disfavour of Roman emperor Claudius 11 around 270. At this stage, the factual ends and the mythic begins. According to one legend, Claudius II had prohibited marriage for young men, claiming that bachelors made better soldiers. Valentine continued to secretly perform marriage ceremonies but was eventually apprehended by the Romans and put to death. Another legend has it that Valentine, imprisoned by Claudius, fell in love with the daughter of his jailer. Before he was executed, he allegedly sent her a letter signed “from your Valentine.”
Although all historical sources contain some of the same notions about how Valentine’s Day developed, each one highlights another facet of the story.
[”Love means hearts and eyes speak to each other” : At a Visual Arts Exhibition by Upali Ananda, in Colombo - HumanityAshore.org]
According to one of the sources, part of the ancient ceremony entailed putting girls’ names in a box and letting the boys draw them out. Couples would thus be paired off until the following year. The Church substituted saints’ names for girls’ names, in the hope that the participant would model his life after the saint whose name he drew. But by the 16th century, it was once again girls’ names that ended up in the box. Eventually the custom of sending anonymous cards or messages to those one admired became the accepted way of celebrating St. Valentine’s Day.
Over the centuries, the holiday evolved, and by the 18th century, gift-giving and exchanging hand-made cards on Valentine’s Day had become common in England. Hand-made valentine cards made of lace, ribbons, and featuring cupids and hearts eventually spread to the American colonies. The tradition of Valentine’s cards did not become widespread in the United States, however, until the 1850s, when Esther A. Howland, a Mount Holyoke graduate and native of Worcester, Mass., began mass-producing them. Today, of course, the holiday has become a booming commercial success.