SWAHA’s Sri Raam Dhaam of St. Lucien Road, Diego Martin took this year’s Ashwin Navraatri one step further as, under the astute directorship of Pundit Maniedeo Persad, the first 12-night Navraatri Yagna was initiated. This yagna, the first of its kind, spared no effort in terms of the elaborate preparations undertaken: A murti of Shri Durga Maa, was indigenously crafted and used for worship; the temple hall was resplendently bedecked, befitting the occasion, encouraging devotees, many of whom made the traditional daily offerings, with obvious love and effort creating an atmosphere of powerful and positive energy.

To a packed congregation every evening, Punditji expounded on Kathas from the Devi Bhagwat and shared many details of Navraatri traditions in various parts of India, where the festival is commonly referred to as Durga Pooja. Readings took the traditional form of the underlying philosophies of the devotion to Divine Mother in the forms of Durga, Lakshmi and Saraswati. Each evening, during the actual performance of pooja at the main Durga murti, devotees chanted the Bhagwatti Stotram, the Devi Suktam and Maha Lakshmi Ashtakam Stotram. Immediately following the discourse, Devi Argala Stotram was recited; followed by mantra jaap with havan.

At the end of the yagna on October 9^th the Durga murti was taken in a grand procession to the picturesque Blue Basin for Bisarjan in the pristine waters of theNorthernRange. Once again,Western Trinidad became alive and blessed with the conclusion of what is to become a yearly norm – the glorious worship of Divine Mother – Navraatri!

In the sixteenth century Shri Tulsidasji rewrote this epic of Adi Kavi Valmikiji in the language of Avadhi, with the new title Shri Raamcharitramanas (the lake of the deeds of Shri Ram) or Tulsikrit Ramayan. This language was very similar to Hindi and was easily understandable by the Hindi-speaking masses ofIndia at the time. This poetic classic ranks among the best in the world of literature.

The Raamcharitramanas consists of seven volumes or “kaand”, of which the first two, titled Baal kaand and Ayodhya kaand,comprise more than half of the work. The latter volumes are Araṇya kaand, Kiṣkindhaa kaand, Sundar kaand, Laṅka kaand and Uttar kaand. The work is primarily composed in the Chaupai metre (four-line quatrains), separated by the Doha metre (two-line couplets), with occasional Soratha and various Chhand metres.

Like most Hindu scriptural texts, Raamcharitramanas is presented in the form of questions and answers and in this “Mahaa-kaavya” (epic poem), there are three separate conversations. The main participants in these dialogues are: Shiva and Parvati, Bharadvaj Muni and Sage Yajnavalkya and finally Kakbhushundiji and Garuda. It is also said that at times, there is an underlying personal conversation between Goswami Tulsidas and his Bhagavan, Shri Ram.

Ramayan in narrative allegory form describes the life and deeds of Shri Ram during His sojourn on earth. Shri Ram, one of the major manifestations of BhagavanVishnu, incarnated on earth at the end of Treta Yuga for the following reasons as outlined in Bhagavad Gita:

1. The destruction of unrighteousness
2. The protection of dharma
3. Championing the cause of His devotees.

Thematically represented, the Ramayan is a treatise on life. Interspersing philosophical and devotional elements, it explores human values and the concept of dharma. Cosmological laws of karma, reincarnation and transmigration of the soul, although abstract in nature are all fully described through the characters. On the metaphysical level, the entire journey from Baal Kaand to Uttar Kaand signifies the journey of man’s life as he wends his way towards the final “uttar”-answer of perfection.

Shri Ram is representative of spiritual perfection that is derived after the spiritual aspirant traverses through the forest of the world process, defeating the limited human personality, represented by Ravan and returns to Ayodhya where he experiences Ram Rajya or perfection.

Of course, much emphasis must be placed on the power of the mind, exemplified by Shri Hanumanji as well as the  power of concentration, devotion and action represented by Lakshman, Bharath and Shatrughan respectively. Sita Devi is representative of the intellect.

After many centuries the Ramayan is still held in great grandeur and continues to be one of the best-loved scriptural texts of the literary world.  The following verse from Ramayan speaks of the grandeur of this “dharma granth” or religious text:

Naanaa puraan nigamaagama sammatam yad
Raamaayane nigaditam kwachidanyato api
Shaataha sukhaaya Tulsi Raghunaatha gaathaa
Bhaashaa Nibandha mati manjula maataanoti
Translation: “For the gratification of his own self, Tulsidas brings forth this very elegant composition relating in common parlance, the story of the Lord of Raghus, which is in conformity with the various Puraanas, Vedas and Aagamas. It incorporates what has been recorded in Valmiki’s Ramayan and culled from other sources.”

Yet still, this light eludes us. In our multicultural society, where festivals abound, where our people are engaged in religious activity almost daily, where knowledge is made accessible to all, our own Mother Earth is burdened by the crippling effects of our actions. The gruelling winds of ignorance have swiftly diminished the brilliance of enlightenment everywhere.  Such overpowering darkness has plagued us to such an extent that we find ourselves gripped under a State ofEmergencyat this time.  Indeed, rivers of blood adorn Mother Earth. The battle between good and evil is grossly imbalanced. Such a state of affairs is an antithesis to our religious actions.

The many packed houses of worship during religious celebrations bear testimony to the fact that as a people, there is no doubt that we love to praise the Lord, to commune with Him through various ritualistic actions. Yet, the state of affairs in our land paints a completely different picture where disrespect and disregard for life and limb are openly displayed, where we are judgemental of others and where respect and brotherly kinship are far removed from our daily lives.

Man’s inhumanity to man has reached to such a level that the leadership of our land was left with no choice but to declare a State ofEmergency.  In a way, such a state of restriction can be compared to the role played by Lord Vishnu when the ocean was churned thousands of years ago.  Today, more than ever, there is need to churn the unconscious within to maintain order, rooted in right action. Of course, the mountain of mental advancement, like the great Mandrachal Mountain, is a necessity in this churning process, for without this tool of knowledge, then  egoism, pride, greed, anger and other such qualities remain cemented  within and the sustenance needed, symbolised by Lord Vishnu, will be gradually lost.

As we prepare to celebrate the festival of Kartik Nahaan, SWAHA urges all to delve deep within, to continue to churn and relentlessly seek to emerge with the gems of serenity, tranquility of mind, faith, endurance, renunciation of selfish actions and control of the senses. May the flow of the purifying waters of Gangaa Maataa direct our gaze towards divinity.

The tenets of Hinduism enhance and strengthen the discipline and responsibility necessary for Hindus to live long and fruitful lives. We can’t get up when we want, sleep when we want, eat what we want and live how we want. This is not the Hindu’s way of life. Daily prayer and worship; fasting, meditation, yoga, japa, tapa and performing the paanch nitya karma is advised. Shankaracharya the late great Pundit Hari Prasadji lived and preached such disciplines. Of the many mentioned in his lifetime is the gem, “Everything should be done in moderation…except prayer. It is the only activity that can never be overdone or create negative side effects.” In a special interview he stated, “My parents were my living breathing gods on earth and now that they have gone on to the great beyond it is my responsibility, despite whatever obstacle or situation I am faced with, to do this for them” (pitra havan, tarpanam).

The two weeks that are put aside every year on the Hindu calendar is never enough to repay the sacrifices of our ancestors. What better way to appreciate them than to live the lives that they wanted for us – lives full of meaning and purpose, driven by a quest for knowledge both secular and spiritual. If we accept the wisdom of the ancestors, a happier life is guaranteed. One of the founding senior pundits of Swaha, Pundit Balram Persad, reaffirms that one’s success in life can only come through parents’ grace and blessings; if we as children turn our backs on this then failure stands in the path of our bumpy journey to realization.

In the context of our indentured past, our ancestors understood that Bhesh, Bhaasha, Bhau, Bhajan and Bhojan will lead us to Bhagwan. This means that the clothes we wear, the attitude we adopt, the language we use, the songs we sing and listen to and the food we eat will lead us to God or take us away from him – it all depends on whether we make the right choices and live sattvic lives of purity and devotion. Let not this special time pass without remembrance of our great ancestral history.

In total, there are 108 recognised Upanishads. Of these, some are recognised as being principal texts, including the Isha, Kena, Katha, Prasna, Mundaka, Madukya, Aitareya, Taittiriya, Chandyoga, Brihadaranyaka, Kaivalaya, Svetasvatara and Maitrayani Upanishads. The Upanishads are philosophical treatises that deal with the knowledge of Brahman (infinite consciousness), the Jiva or Atman (individual soul) and the relationship between both (they are one and the same). Other topics such as self realization, yoga, meditation, karma and reincarnation are all covered.

In the text of the Upanishads, there are great sayings referred to as the Mahavakyas of the Vedas. From each Veda, one Mahavakya each was selected by the sages that drive home the oneness between the individual soul and Brahman. These four Mahavakyas and their sources are as follows:

1. Prajnanam Brahma – Consciousness is Brahman (Aitareya Upanishad of the Rig Veda)
2. Ayam Atma Brahma – This Self (Atman) is Brahman (Mandukya Upanishad of the Atharva Veda)
3. Tat Tvam Asi – Thou art That (Chandogya Upanishad of the Sama Veda)
4. Aham Brahmasmi – I am Brahman (Brhadaranyaka Upanishad of the Yajur Veda)

Of the four Mahavakyas, “Tat Tvam Asi” is particularly powerful and instructive and it is worth contemplation and meditation. The Upanishads should be studied by every Hindu with adequate mental preparation. In conclusion, the following invocation at the start of the Isha Upanishad is usually recited as final offerings are made into the sacrificial fire. It is given with the translation below:

Om Purnamadah Purnamidam, Purnat Purnamudachyate
Purnasya Purnamadaya, Purnameva Vashishyate,
Om shanti, shanti, shanti

Om. That is the whole (complete, infinite, absolute reality); this is the whole; from the whole, the whole becomes manifest; taking away the whole from the whole, the whole remains.Om. Peace! Peace! Peace!

During the auspicious period of Shri Ganesh Utsav, which will be observed from August 31 to September 11, 2011,  special worship is offered to Bhagavan Ganesh, the Lord of Beginnings and Remover of obstacles. Outlined below are some modes of worship which are recommended to devotees and which can be performed during the entire period and indeed, everyday. However, it should be noted that a detailed step-by-step procedure into any of these forms of worship will require the guidance of one’s Guru or Pundit.

1.   Mantra-recitation

Mantra-jaap or the continuous repetition of mantras can be chanted loudly, whispered, done silently or by writing. Mantra recitation with the accompaniment of havan is even more efficacious. This spiritual discipline brings benefits to the saadhak as well as to the surroundings. The recitation of mantras is one form of niyam (positive virtues) that purifies the environment, builds positive vibrations, creates stability and lifts one to higher states of consciousness.

Some Ganesh mantras are:

1. Om Gam Ganapatayey Namah.

2. Ganesh Gayatri

Om Ekadantaaya Vidmahe

Vakratundaaya Dhimahi

Tanno Danti Prachodayaat.

3. OmVakratunda Mahakaaya

Soorya Koti Samaprabha

Nirvighnam Kurume Deva

Sarva Kaaryeshu Sarvadaa.

4. OmGajaananam Bhutaganaadi Sevitam

Kapitha Jambu-phala Saara Bhakshanam

Umasutam Shoka Vinaashakaaranam

Namaami Vighneshwar Paada Pankajam.

2.  Chanting of Shri Ganapataye Atharvasheersha

This powerful composition praises Bhagavan Ganesh in His many roles. The chanting of this stotra brings many benefits, some of which are outlined in the verses themselves. A few of the benefits are as follows:

1. Whoever fasts and practises jaap-yoga( repeated recitation) of this stotra gains knowledge.
2.  Whoever chants this stotra gains happiness everywhere. Whoever undertakes this jaap during solar eclipse, sitting on the bank of a river or in front of a murti of Bhagavan Ganesh, gets whatever is promised in the stotra. He becomes free from all sin and obstacles.

A copy of this stotra can be found in SWAHA’s publication, Ganesh Upaasanaa.

3.  Observance of Ganesh Chowth Vrat

The fourth day after the new moon or full moon in the Hindu calendar is referred to as Chowth and is dedicated to the worship of Bhagavan Ganesh. Special vrat or fast is observed on this day. Offerings are made, mantra-jaap is done, havan may be performed, charity is given, stotras, chaalisas and other compositions dedicated to Shri Ganesh are read. Some scriptures dedicated to Bhagavan Ganesh are Mudgal Puraan, Ganesh Puraan and Shri Ganapati Atharvasheersh .

Offerings that are made may include sindoor, durva grass (doob), milk, bale leaves, ladoo and milk The devotee also fasts, while avoiding environments that are unwholesome and impure.

The benefits that accrue to the person engaging in such a saadhan  are:

1. Material progress, fulfilment and happiness
2. Control of anger
3. Removal of obstacles
4. Overcoming of physical distress, illnesses and lethargy
5. Spiritual elevation.

4. Ganesh Jayanti

This is the first day of the festival of Ganesh Utsav, the eleven-day celebration of  Shri Ganesh Pujaa. Ganesh Jayanti is observed on the fourth day in the bright fortnight in the month of Bhaadon (August-September). It is marked with special worship, offerings, recitation of mantras, scriptural reading, bhajan, kirtan and other means of praising the Divine.

Usually, this day marks the commencement of Ganesh Utsav when special worship is performed to Bhagavan Ganesh in the form of the earthen murtis. Among other rituals, the worship includes the offering of sindoor on the entire body of the murti. Also, offerings of durva (doob), bale leaves, ladoo, orange clothing and other ingredients associated with Shri Ganesh are made.

At the end of the Ganesh Utsav period the earthen murtis are immersed, dissolving them in waterways.

Unable to bear the torment of Shumbh and Nishumbh, the holy ones sought the protective shelter of the Divine Mother. They praised Her, submitting themselves unconditionally at Her feet. She promised to help them but informed them that she had to wait until they had exhausted the good fortune of the boon. She left for theHimalayaswhere she waited until the moment was right.

While there, she was confronted by Chand and Munda who immediately fell in love with her beauty.  They tried to seduce Her and without much effort, Maa assumed the form of Kaali Maataa and brought about their end. As such she is known as Chamunda Devi.

Not long after, a battle ensued between Devi and Shumbh and Nishumbh and she destroyed them as well. The earth was relieved of its burden. The Devtas were again happy and able to go about their daily tasks.

Devi Maa explained to them that they should heavily guard what was theirs and allow no penetration of enemy forces. Everyone showered praises to the Divine Mother for her compassion and love of her children.

While, it is extremely important, the focus of the festival is not merely only on the performance of and participation in lavish rituals; neither is it only the recitation of Sri Ganesh Pooran and the expounding of the lessons contained therein. One must remember that there is life after the lesson; therefore living the lesson. We must be able to methodically create a formula in which to implement these teachings in our daily lives. Comparative to a doctor’s prescription, when dispensed, and used in the recommended doses, we see the results which we desire – a healthier body. If we were given the medications and do not take it, then, the results wouldn’t be achieved and our health will be compromised. Similarly, the rituals prepare us for a greater state of mind as we receive the lessons of Bhagwan Sri Ganesh; these lessons are the formula to building our spiritual armour and further defining our relationship with the divine. The lessons delivered at the Yagna must contribute to the building of our spiritual and intellectual capital to take us to higher more realized states. This is exactly the hypothesis of spirituality as a societal building block.

In addition to sitting at the pooja bedi to make offerings to Bhagwan, it will be quite practical to also multiply that image of Bhagwan as our focus in our daily doings. This way everything we do can be a pooja; everyday can be a yagna. From a philosophical perspective, we can use these eleven days to practise some of the Sovereign Principles of our Dharma.

It will therefore be well worth our while to take away from this Ganesh Utsav period, not only the social bonds that we make and strengthen but also the lessons of life, the teachings of love and a recipe for enlightened spirituality. Let us seek, be and do!

Dharma Shastras (Law Books)

The Dharma Shastras are the law book of Sanatan Dharma containing the codes of human conduct, social administration and ethical/moral duties. There are eighteen main Dharma Shastras written by great sages: Manu, Yajnavalkya, Parasara, Vishnu, Daksha, Samvarta, Vyasa, Harita, Satatapa, Vasishtha, Yama, Apastamba, Gautama, Devala, Sankha-Likhita, Usana, Atri and Saunaka. The Manu Smiriti, which is a law book for righteous living, is a popular Dharma Shastra which is used as a reference for Hindu ethical issues.

It must be noted that the laws and rules found the Dharma Shastras are dependent on societal conditions at a particular time in history. The principles behind these laws need to be interpreted and applied in a modern context, as some of them cannot be applied verbatim.

The Puranas

There are eighteen main Puranas: Visnu Purana, Naradiya Purana, Srimad Bhagavata Purana, Garuda Purana, Padma Purana, Varaha Purana, Brahma Purana, Brahmanda Purana, Brahma Vaivarta Purana, Markandeya Purana, Bhavishya Purana, Vamana Purana, Matsya Purana, Kurma Puranan, Linga Purana, Shiva Purana, Skahda Purana and Agni Purana. Six of these are devoted to Lord Vishnu, six to Lord Brahma and six to Lord Shiva. The author of the Puranas is sage Veda Vyasa.

The Puranas contain the essence of the Vedas through the medium of accessible examples, mythology, stories and allegories. The great Vedic principles are encoded in these forms for the general population, as they are easily remembered and disseminated.

One of the most popular Puranas is the Srimad Bhagavata Purana which chronicles the avatars or manifestations of Lord Vishnu. The ten Avatars are: Matsya (the fish), Kurma (the tortoise), Varaha (the boar), Narsingh (the man-lion), Vamana (the dwarf), Parsurama (Rama with the axe), Shri Ram, ShriKrishna, Buddha (the prince ascetic) and Kalki (the hero). These avatars encode the spiritual evolution of man as he moves from a state of ignorance to one of enlightenment. Each story provides the spiritual aspirant with the methodology for overcoming internal negativities and replacing them with positive qualities necessary for eventual liberation.