Religion

Guruvayur temple allows entry of women wearing churidars

ArtKerala — Fri, 27 Jul 2007 03:25:33 -0500

In a radical break from the centuries-old dress code of the Guruvayur Sree Krishna temple, the shrine's management decided to allow women wearing churidars to enter it.

Guruvayur Devaswom Managing Committee chairman Thottathil Raveendran told reporters the change was made as part of the ongoing process of reforming the temple rules in the wake of the recent controversy sparked by the "purification ceremony" peformed in the shrine after a visit by Union Minister Vayalar Ravi's son.

The decision marks a major change in the custom which insisted that only women clad in saris or Kerala's traditional 'mundu' and 'veshti' could enter the shrine.

Men are also not allowed to enter the temple, known for its rigid customs and practices, wearing pants and shirts.

Some women's groups have demanded changes in the outdated dress code followed by the temple, which is visited by thousands from across the country every day

JAINISM IN SOUTH INDIA

BalPatil — Mon, 09 Jul 2007 03:01:06 -0500

JAINISM IN SOUTH INDIA

By BAL PATIL*

As the Secretary-General of All India Jain Minority Forum, New Delhi, an ex-Member of the Mahararashtra State Minority commission and an activist for Jain minority right on par with the other national minorities such as Muslim, Christian, Sikh , Buddhist and Zoroastrians (Parsis) I welcome Mr.T.S. Subramaniam’s article in The Hindu, July 4, 2007 Metamorphosis of a Mahavira image: How a seventh century Jain sculpture became an Amman idol in rural Tamil Nadu published in the Hindu today. The Jains with a rich cultural, religious and historical heritage owe a debt of gratitude to him and Mr.K.T. Gandhirajan for discovering this precious heritage. Permit me to provide some important historical evidence on this topic as follows.

There are umpteen instances of Hindu conversion of Jain heritage.The famous Jagannatha temple is another instance. As Edward Thomas,Fellow of the Royal Asiatic Society, London has noted in his JAINISM OR THE EARLY FAITH OF ASOKA Lecture delivered at the Royal Asiatic Society on Feb.26, 1877, notes: "Incidentally it may be mentioned that the title of "Jagannatha is an appellation given by the modern Jainas to their Tirthankara Parswanatha in particular."Edward Thomas has quoted Dr.Stevenson how the famous Vithoba at Pandharpur in Maharashtra is a converted Jain image .As noted by Thomas:

"Dr.Stevenson, in a subsequent article (J.R.A.S. Vol.VII 7 p.5) followed up his comparison of the later images of Vithoba with the normal ideals of of the Jaina nude

statues. One of his grounds for these identifications is stated in the following terms: "The want of suitable costume in the images in the images (of Vithoba and Rakhmi), as originally carved, in this agreeing exactly witgh the images the Jainas at present worship, and disagreeing with all others adored by the Hindus" - who, "with all their faults, had always sense of propriety enough to carve their images so as to represent the gods to the eye arrayed in a way not to give offence to modesty."

"The author (Dr.Stevenson) then goes on to relate how the Brahmanists of later days appropriated the sacred sites and adapted the very images of the local gods to their own purposes. His description is most graphic of the way in which the nude statues of Vithoba and Rakhami at Pandarpur, were clothed in apopropriate Hindu garments and made to do duty for the Brahmanical Krishna and Rukmini" (Pp.14-15).

In Studies in South Indian Jainism M.S. Ramaswami Ayyangar and B.Sheshagiri Rao (Madras, 1922) the authors have noted :

"The vast Jain remains in south India of mutilated statues, deserted caves and ruined temples at once recall to our mind the greatness of the religion in the days gone by and the theological rancour of the Brahmins who wiped it out of all active existence. The Jains have been forgotten: their traditions have been ignored: but the memory of theat bitter struggle between Jainism and Hinduism, characterised by bloody episodes in the South, is constantly kept alive in the series of frescoes on the wall of the Mantapam of the Golden Lily Tank of the famous Minakshi Temple of Madura. These paintings illustrate the persecution and impaling of the Jains at the instance of the arch-enemy of Jainism, Tirujnanasambandara. As though this was not sufficient to humiliate that unfortunate race , the whole tragedy is gone through at five of the twelve annual festivals at the Madura temple. It is indeed sad to reflect that, beyond the lingering legends in secluded spots and the way side statues of her saints and martyrs, Jainism in south has left little to testify to the high purposes, the comprehensive proselytizing zeal and the political influence which she inspired in her fiery votaries of old." (Pp.79-80)

The authors Studies in South Indian Jainism attribute the Jain influence in idol worship and temple buidling on a grand scale. “The essence of Brahminism was not idol worship. How came it then that the Dravidians built large temples in honour of their gods? The answer is simple. The Jains erected statues to their Tirthankaras and other spiritual leaders and worshipped them in large temples. As this method of worship was highly impressive and attractive, it was at once imitated. Especially after the advent of Appar and Sambandar, a period of miracles and piety was inaugurated and it was at this time that the whole country was studded with temples. (n.Tamilian Antiquery, No.2, p.23) It is further curious to note that, in the temples so constructed, a niche was given to each of the saints who in any way contributed to the revival of Saivism. In the great temple of Madura, as many as sixty-three Nayanars or Saiva devotees have been given a niche, each of them. One wonders if the saivaites had not borrowed this custom from the Jains who worshipped their saints in the way described , long before these Nayanars flourished. By far the most important of the Jain influnces that led either to the intellectual or moral uplift of the Dravidians was the establishment throughout South India of Matams and Patasalas to counteract the effect of Jain centres of learning and propagandism.” (Ibid. Pp.77-78)

The authors also note that the period immediately following the age of Kural is characterised by the growth of classical literature, mainly under the Jain auspices. “This age is generally called the Augustan age of Tamil literature, the period of the predomancne of the Jain in intellect and learning though not in political power. It was during this period second century A.D. that the famous Tamil epic Silappadikarm is supposed to have been written.” (p.46)

The great Tamil classic Kural by Saint Tiruvalluvar, as noted by the authors: ”Almost every religionist has claimed the author as belonging to his faith. Tamil literary tradition attributes the authorship of Kural to to Valluvar; but there are strong reasons for believing that the author was a Jain…One other evidence in favour of the Jain origin of Kural might be adduced. The commentator of Nilkesi, a Jain work, calls Kural , Emmottu our own Bible. That shows that the Jains generally believed that Valluvar was a member of their community.”

Prof. A. Chakravarti , an eminent Jain scholar and commentator on Kural has identified the author of Kural as no other than the great Jain Muni Elacharya Sri Kund Kunda, well-versed in Sanskrit and Prakrit who propagated Jainism in the in about first century A.D. Tamil land . From the Pattavalis edited by Hoernle and Klatt (Indian Antiquery,Vols. XX and XXI) the date of Kunda Kunda can be ascertained as Ist century A. D.

As regards the far-reaching influence exercised by the Jain scholars on ancient Tamil literature the authors note : “The Jains had been great students and copyists of books.

They loved literature and art for their own sake. The Jain contribution to Tamil literature forms the most precious possesion of the Tamils. The largest portion of the Sanskrit derivatives found in the Tamil language was introduced by the Jains. They altered the Sanskrit words which they borrowed in order to bring it in accordance with Tamil euphonic rules. One great pecularity of of Jain Tamil literature is that in some of the works which have become classical , Kural and Naladiyar, for example there is no mention of any God or religion. Not only Tamil literature but Canarese literature also owes a great deal to Jains. In fact they were its originators. ‘Until the middle of the the twelfth century it is exclusively Jain and Jain literature continues to be prominent for long after. It includes all the more ancient and many of the most eminent of Canarese writings’ Thus Rev.f. Kittel.” (p.76 Ibid) Not only in literature but also in vegetarian way life, idol worship and temple buidling the Jains influence in South India is evident. As noted by the authors “How far this Jain respect for the life of living beings, a respect shown in daily practice, has influenced the Vedic rites and ceremonies can be seen from the fact that animal sacrifice in certain religious functions were completely stopped, and images of beasts made of flour were substituted for the real and veritable ones required in conducting Yajnams. Tamil poets have received inspiration in this matter from the Jains and passages might be cited from Tamil literature to indicate the extreme abhorrence with which Dravidians, a large section of them at any rate, regard eating of flesh.” (Ibid.p.77)

SHANKARACHARYA & JAIN MATHAS

Even more significant is the assimilation of the Jaina motives by the Shankaracharya mathas as shown by the eminent historian K.A. Nilkanta Shastry and V. Ramasubramaniyam 'Aundy' in their article The Ascendancy and Eclipse of Bhagwan Mahavira's Cult in the Tamil Land published in the Mahavira and His Teachings (under the Chief Editorship of Dr.A.N. Upadhye, former General Editor of Moortidevi Granthamala of Bharatiya Jnanpith (assisted by Bal Patil) on the occasion of 2500th Mahavira Nirvana Anniversary, 1974). The authors state: "It is necessary at this stage to state briefly what a Sankara mutt was and how it copied the Jaina church in its technique of organization. It was a legally constituted body, Pitha, headed by a bachelor hermit (Brahmachari sanyasin) exercising absolute control over all the Hindu hermits of the entire quarter. This pontif and his local representatives, practising asceticism themselves,were to tour their respective regions supervising the religious rites (Samskaras) and daily practices (Dinacharyas) of the four varnas...But the most important and epoch-making innovation was their advice to all performers of Vedic sacrifices to substitute vegetable offerings for live animal victims. The 'Manimekhalai' one of the five great Tamil epics, tells us that some orthodox Brahmins of that age were performing sacrifices, involving the killing of many animals, including the cow. One Brahmin boy, it is said, successfuly set free a cow,an intended victim, and he was , therefore, hounded out of the locality as well as the community by other Brahmins. Where actual blood had been spilt in certain atharvanic rituals, the Sankara-mutt recommended coloured

mineral water (aarati) and breaking of cocoanuts and ash-gourds. Where intoxicants such as soma juice, had been used, they substituted 'panchagavya' and 'madhuparka' . In food habits too, vegetarianism and prohibition were strictly enforced , with penalties of ex-communication for other transgressions. Ahimsa, satya, triple baths every day and free teaching of Sanskrit were rewarded with ecclesiastical honours and grants. Except for the doctrinaire difference, the pattern of the mundane aspects of the mutt was but a replica of the Jaina church." (pp.329-30)

It is pertinent to quote Edward Thomas to show the arch-influence of the Jain Mathas since pre-historic times. The deeper impact of Jainism right from the term "matha" which has a peculiar Jaina connotation is explained in his unique scholarly paper entitled JAINISM or THE EARLY FAITH OF ASOKA (Ibid. op.cit.)in which describing the etymology of the term Mathura as an ancient seat of Jainism. Edward Thomas explains" The modern version of the name of the city on the Jumna is Mathura. Babu Rajendralal has pointed out that the old Sanskrit form was Madhura (J.A.S. Bengal, 1874, p.259) ,but both transcriptions seem to have missed the true derivative meaning of Matha ("a monastery, a convent or college, a temple, etc. from the root matha ‘to dwell,’ as a hermit might abide in his cave. The southern revenue terms have preserved many of the subordinate forms, in the shape of taxes for ‘Maths’. Rajputana and the N.W. Provinces exhibit extant examples in abundance of the still conventional term, while the distant Himalayan retain the word in Joshi-Math, Bhairav-Math etc" Further Thomas states: "This said Mathura on the Jumna constituted, from the earliest period a ‘high place’ of the Jainas and its memory is preserved in the southern capital of the same name -Madura- of Ptolemy, whence the sect, in aftertimes, disseminated their treasured knowledge, under the peaceful shelter of their Matams (colleges), in aid of local learning and the reviving literature of the Peninsula." (pp.3-4) In a Note on the above E.Thomas mentions quoting Caldwell from his Grammar of the Dravidian Languages: "The period of predominance of the Jainas (a predominance of intellect and learning -rarely a predominance in political power) was the Augustan age of Tamil literature, the period when the Madura college, a celebrated literary association, appears to have flourished and when the Kural the Chintamani and the classical vocabularies and grammar were written." With such glorious heritage all that remains of Jainism in South India at present in the words of the authors: “The vast Jain remains in south India of mutilated statues, deserted caves and ruined temples at once recall to our mind the greatness of the religion in days gone by and the theological rancour of the Brahmins who wiped it out of all active existence. The Jains had been forgotten; their traditions have been ignored; but, the memory of that bitter struggle between Jainism and Hinduism, characterised by bloddy episodes in the south is constantly kept alive in the series of frescoes on the wall of the Mantapam of the Golden Lily Tank of the famous Minakshi Temple at Madura. These paintings illustrate the persecution and impaling of the Jains at the instance of the arch-enemy of Jainism, Tirujnanasambandar. As though this were not sufficient to humiliate the unfortunate race, the whole tragedy is gone through at five of the twelve festivals at the Madura temple.”(Studies in South Indian Jainism by Ramaswami Ayyangar & B.Sheshgiri Rao.p.79)

KALABHRAS (3rd Century AD) PALLAVAS (575 AD to 882 AD)

During the rule of Kalabhra kings, Jainism attained supermacy in Tamil Nadu. As followers of Jainism they prohibited animal sacrifices in rituals. Pallavas (575 AD to 882 AD)

During the Pallava period also Jainism flourished in Tamil Nadu. Kanchipuram, the capital of Pallavas was the centre of learning for all Indian religions. A part of Kancheepuram was called Jina Kanchi. Great Jaina Acharyas such as Sri Vamana~charya and Sri Pushpa~dantha Acharya were the leading lights of Jaina teachings at Kanchipuram. During this period Jains made a great impact on the northern parts of Tamil Nadu by constructing temples and educational centres. Such educational centres were called "samana pallis". Reminescent of the glorious past even today the school in Tamil is called "palli".

CHERA, CHOLA AND PANDYA RULERS

The earliest inscription about Chera kings are found in Pugalur, wherein it is learnt that the Chera kings of Sangam period ordered making of stone beds for the use of Jain monks, who as an ascetic vow sleep only on barren floor. The Tamil epic "Silap~padhi~garam" was written in this period by Illango adigal, the prince and brother of Chera king Senguttuvan. During chola rule also Jainism continued to flourish. Early Chola rulers contributed generously to the upkeep of Jain temples by gifting land and money. A university exclusively for women was established (730 AD) by Jain nuns at Vedal in Thiru~vanna~malai district. Great Tamil works on literature and grammar were authored during this period.

In Pandia kingdom also innumerable Jain cave temples, stone beds and dwellings for monks, inscriptions and stone images of worship were created, the remains of which are still seen in and around Madurai and south Tamil Nadu. During 6th and 7th century AD, religious conflicts resulted in systematic extermination of Jains and decline of Jainism in southern parts. However, in northern parts, Jainism didnot face such harsh conditions and continued to subsist.

WORLD'S RICHEST TEMPLE – THIRUMALAI - TIRUPATI - BALAJI- LORD VENKATESHWARA IS A JAIN TEMPLE OF DRAVID CIVILIZATION.

This is originally a Jain temple converted by Ramanujam/Sankaracharya around 8th century A.D onwards along with 1000s other dravid temples.

.Complete idol is covered to hide its original identity. Balaji has been photographed on many occassions without Jewellary and it is found to be a Jain Standing Tirthankara Neminath which many brahmins believe and admit. Archaelogical scientists, honest historians have proved this to be a Jain temple.

Millions of people visit Balaji temple but no one know reality about this temple. It is truly a Dravid temple, which is confirmed by Archaelogical department as Jain temple. Many brahmins silently believe and agree that it is originally Jain temple converted by Ramanujam and Sankaracharya as 1000s of other dravid Jain temples converted, rechristened by Avatar philiosophy. No Historian can ever claim that there was any god by name Lord Venkateshwara.

Many historians world wide believe - any given old temple in southern part of India is originally a Jain temple. However it may have changed its name. Archaeological Senior officers (who chose not to comment much due to political dominance ) firmly believe that originally complete dravid population was Jain who were not fighters like aryans, and believers of Ahimsa, whose heritage was stolen by cunning aryans who came to India around 3500 years ago. For example Thirukural was product of dravid civilization ( written by Jain Saints) but later it was labelled as Hindu literature at the time Hinduism was not known with its present name around 1st century B.C.when sacrifice of animals and vaidic religion was in vogue.

To conclude Tirupati balaji temple is wonderful temple belonging to all devotees, it can be run the way it is going. But at least its true history and identity has to be made known.

Most of gods elsewhere in Hinduism whose abhisekham is performed in public view, same way Tirupati's rituals need to be done in open with public view. As we all believe god are not property of brahmins alone, but they belong to devotees.

Why Tirupati Lord venkateshwara's face has to be hidden. When no face of Lord Rama, Lord Krishna, Lord siva, Lord brahma, Lord Ganesha are hidden. This looks quite weird hiding face of god to mislead its real identity.

We would all love to have our god let it be Brahmin or Jain , it has to be in open for everyone.
Let us ask those brahmins to perform all pooja, abhisekham openly, not to hide with curtains or by closing doors. There is absolutely no need to keep God in private if this is real .

This is one of reason only 2 % of complete structure is visible to devotees, which doesn't happen with Lord Krishna, Lord Rama, Lord Hanuman, Lord Ganesha in other parts of India. God's identy is hidden only in such temples when temple would have been converted from Jain temple and their naming is done on fabricated, non-historical avatars.

Can we request temple authorities to reveal its true identity and to see full face and posture of god Can we have real photograph without artificial projected hands, face and other parts.

From ages Dravid history has been mutilated, wrongly potrayed by so called responsbile vested interests of society, politics and even government. It is Aryans whose history, mythology and wrong facts are superimposed over dravid history, who were immigrants to India. Dr Santhalingam, senior director of Archaelogical survey and his assistant, and ASI has unpublished researched facts which clearly state that , Every old temple in south was once jain temple, presently known with different identity created by brahmins, few such examples out of 1000s of dravid jain temples converted to Brahmin temples are:

1) Madurai Meenakshi temple
2) Kanchipuram kamakshi temple (Kanchipuram has more than 100 temples)
3) Varadaperumal temple ( kanchipuram)
4) Thiruvanmalai Arunachalam temple
5) Mylapore kapaliswara temple
6) Nagaraja temple nagercoil
7) Thirumala Balaji temple, ( total resemblance to thirumalai jain temple in Arni district)

Dr. Santhalingam expressed that due to political circumstances these facts cannot be disclosed or published, but facts remain same. He also said Thiruvalluvar was a Jain saint who wrote the famous Tamil classic Thirukural He has done enough research but unable to publish same.Even Tamil was evolved from Dravid Jain civilization born out of Brahmi language. Enough evidences are avaialable from epigraphyAccording to him Aryan Brahims invaded jain temples and converted them as their source of livelihood.

______________________________________________________________________________

* Secretary-General, All India Jain Minority Forum, New Delhi,
Ex-Member, Media Expert Committee, Govt. of India,
Ex- Member, Maharashtra State Minority Commission, Govt.of Maharashtra, Mumbai.

Ex-President, National Society for Prevention of Heart Disease & Rehabilitation,
Co-Author: JAINISM (Macmillan Co 1974). with Colette Caillat, (Member Institut de France, Paris,) & A.N.Upadhye, (ex-President, All-India Oriental Conference,) Author: SUPREME COURT'S VOLTE FACE ON CONSTITUTIONAL AMENDMENT (Published by Govt. of Maharashtra, 1980) Author:Jaya Gommatesa! Foreword by C.Caillat (Publisher :Hindi Granth Karyalay, 2006, Mumbai) My translation of Dr.L. Alsdorf’s German Beitraege zur Geschichte von Vegetarismus und Rinderverehrung in Indien is presently being edited for publication by Dr. Bollee, Indologist. My translation of Dr.Asdorf's French Les Etudes Jaina, Etat Present et Taches Futures is published by Hindi granth Karyalay, (2005) Mumbai. as The Jaina Studies Present State and Future Tasks edited by Dr.Willem Bollee. Participant and speaker in the 7th Jaina Studies Workshop on Jaina Law and Jaina Community, Centre for Jaina Studies, SOAS, University of London, & Dept of Indic Religion, Centre for Theology and Religious Studies, University of Lund. Participated and presented a paper on the Evolution of Sramanic Jain Tradition and Its Impact on Indic Civilisation & Religious Fundamentalism in the XIXth World Congress of the International Association for the History of Religion, Tokyo, Japan, 2005.

Patil Estate, 278, Tardeo Road, Mumbai-400007,
Tel:91 22 2386 1068, Fax: 91 22 23893030, Cell: 98692 55533
Website: http://jaina.in
Email: balpatil [at] globaljains [dot] com

Ramayana Month begins on 17-7-2007

bhattathiri — Tue, 03 Jul 2007 20:14:50 -0500

In Kerala Ramayana month begins on 1st karkadakam {Adi in Tamil} (17th July 2007). In almost all Hindu families one will read the holy Ramayana and other members will listen. The climate during the period is almost rainy and many people will not have any work and it is also considered as a month for preventive treatment. Elaborate arrangements will be made in the temples to read Ramayana and preach the divine message to lead an ideal life.

Paramacharyal of Kanchi Kamakoti Peetam in his characteristic simple language has said "There are two powerful 'Taraka Namas'. One is Aum and another is Ramá. All mantras have to be prefixed with Aum for obtaining the benefits of those mantras, whereas there is no need to prefix Aum when the name 'Ramá' is recited because the name itself is 'Tarka Namam' ".

Kowsalya supraja Rama poorva sandhya
pravarthathe Uthishta narasardoola
karthavyam daivamahnikam (Twice)

1. Sri Rama! Kausalya's endearing son! Wake up, dear;
You have to do Your day-to-day duties; Do wake up please.

2. Uthishtothishta Govinda uthishta
garudadhwaja Uthishta
kamalakantha thrilokyam mangalam kuru (Twice)

2. Sri Govinda! All the three worlds are under Your rule;
they have to prosper. Wake up, my child.

Holy Ramayana is one of the the most widely read epics in India. In Kerala Ramayana month begins on 1st karkadakam (17th July 2007). In almost all Hindu families one will read the holy Ramayana and other members will listen. The climate during the period is almost rainy and many people will not have any work and it is also considered as a month for preventive treatment. Elaborate arrangements will be made in the temples to read Ramayana and preach the divine
message to lead an ideal life.

Paramacharyal of Kanchi Kamakoti Peetam in his characteristic simple language has said "There are two powerful 'Taraka Namas'. One is Aum and another is Ramá.

All mantras have to be prefixed with Aum for obtaining the benefits of those mantras, whereas there is no need to prefix Aum when the name 'Ramá' is recited because the name itself is 'Tarka Namam' ".

We do not seek a preceptor when we are not in trouble or when we feel that there is nothing lacking in us. The more we are besieged by troubles the more often we go to worship in temples or seek the darshan and advice of great men.

"Just as the Veda Purusha (Virat Purusha) was born as Dasaratha's earthly son, the Vedas are born from Prachetasa (Valmiki) in the form of The Ramayana."

The Ramayana is the very form of the Vedas that have come down to us from the heavens to the earth. The Vedas are divided into four parts, viz., Rig Veda, Yajur Veda, Sama Veda and Atharvana Veda. Lord Rama is the embodiment of Rig Veda, Lakshmana, the Yajur Veda, Bharata, the Sama Veda and Satrughna, the Atharvana Veda. The four Vedas became the four sons of Dasaratha and played at his palace. The Rig Veda and the Yajur Veda consist of Mantras which are related
to Yajnas and Yagas. That is the reason why Sage Viswamitra took Rama and Lakshmana along with him to safeguard his Yajna. While Rama was in exile, Bharata left Ayodhya and stayed in a village called Nandigrama, all the time singing the Divine Name of Rama for 14 long years. It is for this reason that Bharata is described as the personification of Sama Veda. It was Satrughna who safeguarded the places of sacred rituals like Yajnas and Yagas from the invasion
of evil spirits and demons. Do not think that the Ramayana is different from the Vedas. In fact, it is the very essence of the Vedas.

Rama exemplified three kinds of righteous behaviour (Dharma), namely, the Dharmas relating to 1) the individual 2) the family and 3) society. To uphold these three-fold Dharma, Divinity manifested in a triangular flow, in the form of the Trimurtis (the Triune form). The Ramayana manifested to elaborate the human values. The period of the Mahabharata was well over 5000 years ago and the
Ramayana was enacted aeons earlier. Even after the passage of countless ages, if it is still occupying the hearts of the people at large, you can well imagine its importance. There are two kinds of messages dominating Ramayana: One pertains to Rama and the other to Ravana.

It is said "aakarah vishnu vasaha " that is to say in aakara resides Vishnu. In Aum, aakara leads and in Ramá he resides. Lord Parameshwara says that by chanting Ramá nama thrice one can obtain the benefit of having chanted the thousand names of Lord Vishnu i.e., Vishnu Sahasranamam. Such is the greatness of this Ramá nama.

It is believed that breathing one's last in the banks of holy Ganges in Kasi puri the mokshapuri one gets mukthi, moksha, for Lord Parameshwara is ever chanting the Ramá nama here as Kathyayini Kamukan in the ears of all people in Kasipuri. Listening to or uttering the name Ramá at the time of death relieves everyone from sins and the jevathma obtains the mukthi. Hence the Kasipuri has
come to be known as mokshapuri.

Since the jevan transcends samsara to moksha , mukthi by the Ramá nama, the Ramá nama is Tharaka nama , Tharaka mantra.

The Ramayana (The Journey of Rama) belongs among the world's oldest literature. Cherished throughout India and Asia for millennia, it has been faithfully preserved and passed on in varied forms of popular expression - epic poems, folk tales, music, dance, drama, puppet shows, sculpture, painting and even films and comic books. Its story and characters have captured the hearts and minds of
countless generations.

Despite its huge popularity in Eastern cultures and even though it is recognized by many Western scholars as a literary masterpiece, most people in the West have never heard of Ramayana.

The story of Lord Rama is both a spellbinding adventure and a work of profound philosophy, offering answers to life's deepest questions. It tells of another time when gods and heroes walked among us, facing supernatural forces of evil and guided by powerful mystics and sages.

Revered throughout the ages for it's moral and spiritual wisdom, it is a beautiful and uplifting tale of romance and high adventure, recounting the odyssey of Rama, a great king of ancient India. Rama, along with his beautiful wife, Sita, and faithful brother Laksmana, is exiled to the forest for fourteen years, where Sita is kidnapped by the powerful demon Ravana. Along with his brother Laksmana and a fantastic army of supernatural creatures, Rama embarks on a perilous quest to find his beloved Sita.

The Lord Himself says in Ramayana, "If one surrenders unto Me sincerely, saying, `My Lord, from this day I am fully surrendered unto You,' I always give him protection. That is My vow." Since the ultimate benefit of hearing the Ramayana is increased faith in Lord Rama, everyone will want to read this important book.

Ayodhya

Lord Rama was born and had many of His pastimes here. It is a very holy city and is an important pilgrimage site. It is said to have once had the perimeter of 96 miles and was the capital of Kosala. It is on the banks of the Gogra (Sarayu) River, bathing in which is supposed to destroy even the sin of killing a brahmana.

Rama Janmabhumi

At Rama Janmabhumi Lord Rama have taken birth. There is a small Lord Rama temple here. At this location there used to be the Babri Mosque, constructed in the 15th century by the Moghuls. The mosque was destroyed in 1992 and at the present time there are plans to build a grand Rama temple here.

Guptar Ghat

At Guptar Ghat there are some nice temples and nearby there is a nice park. Gupta means disappearance. It is said that Lord Rama disappeared at this spot. The three temples in the area are called Gupta Harji, Chakra Harji Visnu and the Raja Mandir. In the Cakra Harji Visnu temple there is an imprint of Lord Rama's feet.

There are over 100 temples in Ayodhya. At Janma Sthana Lord Rama have been brought up.

There is a popular temple dedicated to Hanuman called Hanuman-gadhi. It is located right by the main road where the tempos from Faizabad stop. Kanak Bhavan, which is an interesting temple, and Kala Rama temple, by the river, have both Deities of Sita-Rama.

There is a nice area by the river surrounding Laksmana Ghat. Laksmana, the younger brother of Rama, is said to have bathed at Laksmana Ghat.

Vasistha Kund is a temple with a small round kund (pond) like a well.

Rama is said to have performed a yajna (sacrifice) at Treta Ka Mandir. There are Sita-Rama Deities in this temple.

Kausalya, the mother of Rama, is said to have established the Ksiresvara Natha temple for Sita.

Bharata Kund, at Nandigram, 20 km from Ayodhya, is the place where Bharata ruled while Rama was in exile for 14 years.

One half km north of Janmabhumi is Svarga Dvara or Rama Ghat, which is an important bathing ghat.

Ramesvaram

There are four dhamas - Badrinath, Jagannath Puri, Ramesvaram and Dvaraka. Ramesvaram is located at the southeastern end of the Indian Peninsula. Ramesvaram is on an island, which is the shape of a conch shell, in the Gulf of Mannar. The island is sanctified by the footprints of Lord Rama. It is said that Lord Rama bathed at Dhanushkodi, where the Bay of Bengal and the Indian Ocean meet.

There is a major Lord Siva temple here called the Ramanathasvami temple. This name indicates that Lord Siva is a great personality, whose worshipable Deity is Lord Rama. This temple is very popular.

Temple Story

It is said that the Siva-linga in the the Ramanathasvami temple was installed by Sri Rama on His return to the mainland from the island of Lanka, after killing Ravana. Rama wanted to install a Siva-linga in Ramesvaram to absolve Himself of the sin of killing Ravana, who was a brahmana. Rama sent Hanuman to Mount Kailas to get the linga. Since Hanuman was late when the auspicious time for installation neared, Sita made a Siva-linga out of sand. This linga was then
installed by Rama and is known as the Rama-linga, because it was installed by Lord Rama.

At the time Hanuman came with the Siva-linga from Mount Kailas, he was disappointed to find a linga already installed. Rama told Hanuman that he could remove the linga made by Sita and install the one He brought in its place.

Hanuman took hold of the linga with his hands but could not move it. He then wrapped his tail around it and tried to pull the linga out, but it did not move.

The linga is said to still have the marks of Hanuman's tail on it. To pacify Hanuman, Rama had the linga he brought, the Visva-linga, installed alongside the Rama-linga. He ordered that puja (worship) be performed first to the Visva-linga, which is still being done today.

Gandhamadhana Parvata

This two-story temple is on a small hilltop, about 2.5 km northwest of the Ramanathasvami Temple. There is a set of Lord Rama's footprints on a cakra here and the small Ramjharoka temple. There is a good view of the island from here. The place is called Vedaranyam. It is said that Hanuman made his great leap to Lanka from here.

Kothandaramsvami Temple

There are Deities of Sri Rama, Sita, Laksmana, Hanuman and Vibhisana here. It is said that Vibhisana, Ravana's brother, surrendered to Lord Rama at this place. A series of paintings inside the temple tells the story. In 1964 a cyclone wiped out everything in the surrounding area. The only thing left was the temple. It is located about 8 km from the southernmost tip of the island going toward
Dhanushkodi.

Dhanushkodi

This is the place where the bay meets the ocean. Pilgrims are supposed to bathe in the small lagoon here called Ratnakara. This is a place to offer sraddha to the ancestors. It is especially auspicious to bathe here in May.

Dhanushkodi is about 20 km southeast of Ramesvaram. It is said that Lord Ramacandra destroyed a small bridge with His bow here due to the request of Vibhisana.

Darbha Sayanam and Adi Jagannatha Temple

At Darbha Sayanam (Tirupallani, Pullanranyam) Sri Rama observed penance, lying on darbha grass here for three days. It is said that Adi Jagannatha appeared before Him, gave him the weapon called Divya Chapa, and blessed Him with success.

5 km south of Darbha Sayanam at Adi Setu is the Adi Jagannatha Temple. The Deity of Sri Visnu here is in a reclining posture on Sesa Naga. It is said that King Dasaratha, the father of Rama, came here to pray for a child, when all his wives were childless. Hindu couples still visit this temple to pray for children. The place where Lord Rama built His bridge is not far from here.

It is said that at the coastal town of Devi Patnam (Navapasanam) Lord Rama put nine stones standing upright in the shallow bay. They are supposed to represent the nine planets that He worshiped for success.

Other Places

There are many pastime places connected with the Ramayana in the area. There is a temple near the bridge that you cross to enter Ramesvaram with a floating rock inside. When Lord Rama went to Lanka with the monkey army, they crossed the ocean on a bridge of floating rocks. Near this temple, close to the bridge, is Laksmana Tirtha and Rama Tirtha. Lord Rama is said to have bathed in these two tanks. Kodi Tirtha is supposed to be a spring that Lord Rama created by shooting an arrow into the ground. It is said that at Jata Tirtha, Sri Rama washed His hair to get rid of any sins that He might have incurred in the battle at Lanka.

Hampi (Vijayanagara)

Hampi was once the capital of the powerful Vijayanagar empire, which for two centuries was one of the most powerful empires in Indian history. Vijayanagara means "the city of victory". It was considered at one time greater than Rome and "the best provided city in the world". At its height half a million people lived in the city, and the Vijayanagara empire had an army of over one million.

At this place Lord Rama first met Hanuman. It is also said to be the spot where Parvati (known as Hampi) met and married Lord Siva.

Kiskindha

The town of Anegundi, about 5 km from Hampi, is situated on the north bank of the Tungabhadra River. Local people believe this to be the ancient place known as Kiskindha where Rama met Hanuman and Sugriva. By Hampi is also the Rsimukha Mountain mentioned in the Ramayana.

The ancient place, Kiskindha, was ruled by two monkey-chiefs, brothers Sugriva and Vali. After a quarrel with Vali, Sugriva along with Hanuman were driven out. They then went to stay at Matanga-parvata Hill. You can get a good view of the surrounding area from the top of this hill. While searching for Sita, who had
been kidnapped by Ravana, Rama and Laksmana came south and met Sugriva and Hanuman. Rama killed Vali and restored the kingdom to Sugriva. While Hanuman went to search for Sita, it is said that Rama stayed at Malyavanta Hill, which is on the road to Kampili, about 6 km east of the Virupaksa temple. There is a Ranganatha temple there with a large Deity of Lord Rama.

On the way between Virupaksa temple and Vitthala temple there is a cave on the bank of the Tungabhadra where Sugriva is said to have hidden Sita's jewels for safety. There are marks and streaks on the rocks, which are said to have been made by Sita's garments.

There is a huge mound of scorched ash in the nearby village of Nimbapuram that is said to be the cremated remains of Vali. The birthplace of Hanuman is said to be a little to the northwest.

Other Places to See

The Hazara Rama temple ("one thousand Ramas") is believed to have been a private temple for the royal family and was originally called Hajana Rama, which in Telegu means the "palace temple". It was originally dedicated to Lord Rama in the 15th century and contains many interesting sculptures of scenes from the Ramayana on the walls. It is no longer active.

>From the Virupaksa temple of Lord Siva along the path on the river bank toward the Vitthala temple, there is a natural cavern marked with painted stripes where Sugriva have hidden the jewels that Sita dropped after Ravana abducted her.

At the Kodandaram ("bow-bearing Rama") temple there are large Deities of Sita Rama and Laksmana. It is opposite the bathing ghat. Here Rama crowned Sugriva as the monkey king.

The very ornate 16th century Vitthala temple is dedicated to Lord Vitthala, after the Deity in Pandharpur. It is on the southern bank of the Tungabhadra. It has musical pillars, which make different sounds when struck. It is considered to be the most outstanding temple in Hampi.

The Virabhadra temple is at Matanga Hill, where Lord Rama have stayed.

Nasik

Nasik is a holy city located about 5 hours northeast of Bombay (187 km). Lord Rama stayed here for some time during His exile and Sita was carried off by Ravana from this place. Nasik is on the banks of the Godavari river, which flows to the bay of Bengal. Laksmana cut off the nose of Surpanakha, the younger sister of Ravana, here. That is why this place got the name Nasik. Kumbha Mela takes place here every 12 years. Sri Caitanya visited here.

The Rama Kunda area is the main pilgrimage place in Nasik. Here Rama and Sita used to bathe, so the tank is considered especially sacred. It is also called Asthi Vilaya Tirtha ("bone immersion tank") because bones dropped here dissolve.

In recent years the following people's bones were dropped in the Tirtha after they died: Mahatma Gandhi, Jawaharlal Nehru, Dr. Rajendra Prasad and many other famous people. Lord Rama is said to have performed funeral rites in memory of His father, King Dasaratha.

Citrakuta

Lord Rama and Sita are said to have stayed in the forest here during Their 14 year exile. Citrakuta is by the border of Uttarpradesh and Madhyapradesh, due south of Lucknow. It is 132 km south of Allahabad.

Lord Rama and Sita lived here for 11 years of Their 14 year exile. Citra literally means "beautiful" and kuta means "mountain".

Bharat, the brother of Rama, came to Citrakuta and begged Rama to return to Ayodhya, but Rama would not disobey His father's order. Rama stayed on Kamadgiri ("the hill which can fulfill all desires").

Lord Rama would daily bathe in the river here. Sita's footprints are on the rocks at Janaki Kund, where Sita took bath. How is it that Rama could destroy the Rakshasa hordes singly? Really Rama is not
a single person. He has got many forms.

Sahasra Seersha Purushah Sahasraksha SahasraPat.,
(Myriad headed, myriad eyed and myriad footed is the PURUSHA..)

A mere sight of His presence was enough to reduce the Rakshasa hordeto un-consciousness.

"Sweeter than sugar, tastier than butter, sweeter indeed than the essence of a beehive, constant repetition of this nectarine sweet name makes you taste the very divine Amruta itself. Therefore, contemplate on this sweet name incessantly."

Don't associate with anyone who is afflicted with jealousy even at the cost of losing your life Lakshmana said to Sita, "It is even possible to count the waves in the ocean, but there are no words to describe the manifold powers of Rama. In Rama, there are transcendental powers which transcend the Trigunas

Let us chant the name of Ramá for obtaining the "moksha" or salvation.

RAMA RAMA JAYA RAJARAM

RAMA RAMA JAYA SITARAM

"Ramam Dasaratham vidhhi, maam vidhhi Janakaatmajam
Ayodhya mataveem vidhhi, gaccha thaatha yattha sukham"
(Consider Rama as your father Dasaratha, Sita as your mother and the forest as Ayodhya; may the journey be a blessed one).

Talks on Islamic justice

ArtKerala — Mon, 04 Jun 2007 08:25:56 -0500

Islam is a religion which upholds justice and Islamic ideology ensures peace to the members of the society irrespective of their religion, visiting scholar Mayan Kutty Methar said.

He was giving a lecture on 'Islam the religion of peace and justice' at Fanar auditorium. The meeting was organised by Qatar Muslim Islahi Centre (QMIC) under the supervision of Qatar Cultural Centre as the concluding ceremony of its two-month-long campaign called 'Know religion; love human beings'.

He narrated the justice implemented by Islam by explaining the "wise decisions of Prophet Muhammad during his rule in Arabia and the peace and justice enjoyed by the people during the Islamic rules in Asia, Middle East and Spain."

QMIC president Abu Backar Balusserry presided over the meeting. General secretary Ashraf Puthussery proposed a vote of thanks.

Sainthood for Sr. Alfonsa

ArtKerala — Sat, 02 Jun 2007 14:37:24 -0500

Sr. Alfonsa is to become the first Keralite to be conferred sainthood by the Catholic Church as the Vatican completed the formalities for her canonisation by October this year, according to church sources here.

The long-drawn proceedings to elevate Alfonsa to the sainthood had been completed by Vatican and the conferment was expected to take place by October, diocesan sources here said.

Sr. Alfonsa, was born in Kudamaloor in Kottayam district in 1910 and, after becoming a nun, led an eventless life in the cloisters of a local Clarist convent till her death in 1946.

The diocesan tribunal for the beatification process was set up in 1953 and she was declared Venerable in 1985. She was raised to the status of the Blessed by Pope John Paul II during his visit to Kerala in 1986.

According to sources, her elevation to the sainthood had been recommended by the Congregation for the Cause of Sainthood after being convinced of the miracles attributed to her.

The Keralaites who have been declared Blessed so far, ahead of the canonisation, are Elias Kuriakose Chavara, Mariam Theresa Chiramel, Ramapuram Kunjachan and Mother Euphrasia of Ollur

Row over Guruvayur purification hots up

ArtKerala — Sat, 02 Jun 2007 14:36:03 -0500

The controversy over the purification at Guruvayur temple hotted up further with the Nair Service Society coming out strongly against state Devaswom Minister G Sudhakaran's threat to prosecute the temple tantri.

Adding a political dimension to the issue, CPI-M's youth outfit DYFI said it would launch an agitation demanding "timely reform" in temple customs and practices." To begin with, DYFI would organise a "satyagraha" at Guruvayur soon, DYFI state president M B Rajesh said in Thrissur.

Union Minister Vayalar Ravi's son Ravikrishna said his complaint against the "embarrassment" suffered by his family was already there for the authorities to act upon.

Blasting Sudhakaran for his stand on the issue, NSS general secretary P K Narayana Panicker said the organisation would stiffly oppose any move by the government to interfere in temple customs and practices.

"The minister has no right to say that the tantri would be prosecuted. If the Government sought to intervene in the temple affairs, the NSS would explore all possibilities, including legal option against it," Panicker said at Cherthala.

Reacting to Sudhakaran's offer to consider "action" against the tantri if Vayalar Ravi or his son lodged a formal complaint, the Union Minister's son Ravikrishna told PTI that his letter urging to look into the issue was already there before the Guruvayur Devaswom Managing Committee

No harm in allowing temple entry if traditions are followed

ArtKerala — Wed, 30 May 2007 23:51:40 -0500

In the wake of the debate over entry of non-Hindus in temples and purification ritual held in Guruvayur temple, a former Sabarimala tantri(high priest) suggested to facilitate entry for all who are ready to strictly abide by temple traditions.

"There is nothing wrong in allowing non-Hindus in temples, including the famous Lord Krishna temple in Guruvayur, if the faithfuls are willing to strictly follow the temple traditions and the stand taken by State Devaswom minister G Sudhakaran(in this regard) should be hailed", former chief priest of Sabarimala temple Keshavan Bhattathiripad told a press conference here.

Sudhakaran had earlier requested Guruvayur temple authorities to facilitate the entry of singer K J Yesudas to the temple, who is a Christian.

Barring temple entry to non-Hindu devotees should be construed as "contempt on Hindu religion" and anyone who is ready to follow the temple traditions should be allowed to be worshipped, Bhattathiripad said.

Former Sabarimala tantri's remarks comes at a time when Hindu religious leaders, including tantris, are holding a meeting to deliberate on the row over the purification rites conducted at the Guruvayur temple after the visit of Union minister Vayalar Ravi's son, citing the reason that Ravi's wife is a Christian by birth.

"If several kinds of animals are allowed inside a temple how the entry of a devotee could spoil the sanctity of a place of worship and the public in general should analyse the issue on such a perspective", he said.

The ongoing initiative taken by the 'Yoga Kshema Sabha', an organisation of Namboodiris (Brahmins), to study the issue is a welcome step and should instill inspiration among people to bring about reformation in the prevailing system in tune with changing times, he said.

Kadamattathu Kathanar

jimmy elias — Sat, 26 May 2007 22:18:10 -0500

Kadamattathu Kathanar is a legendary luminary. He was not only a high priest but also a famous magician and a conjurer and also blessed with Divine powers. Much folklore describes his feats against evil forces, witchery and incantation with his prayers and Divine powers. He was always the helping hand to the poor and the needy, irrespective of cast and creed.

It is believed that Paulose mastered magical powers from Mala Arayas, who were cannibals living in their subterranean abodes. Because of his pleasing manners, intelligence and sharp answers, the leader of Mala Arayas was impressed very much with him and was allowed him to stay with them and he confided him with the strange secrets of magical performances. He stayed many years there and later escaped from there. The Mala Arayas searched for him but in vain. Kathanar was inside the church and the mala arayas came as a storm and tried to destroy the church. The scars are still visible on the walls of the church.

Kathanar performed many wonderful feats and that are depicted in Aythihyamala fourth chapter by Kottarathil Shankunni. Some of the very popular folklore are :

Catching the cannibal Ekshi and nailing her in a palm tree at Panyanarkavu Temple(Mannar).

Fight against the famous chathan seva Puthupallil Thotakkathu Kunjaman Potti.

Anamakkal illam and anamakkal church at Ponnani.

Offered grapes and other edible European sweat fruits to entertain Bishop hailing from Jerusalem.

A grain of rice multiplied into a pot of rice.

Presented a magical arrow to Cochin Raja for use in battle.

Many stories of relieving pains, diseases and distress.