Worship Of The Sun

Worship of the Sun
By Trichy Sri Kalyanaraman Courtesy : The Hindu

The Sun is none other than Mahavishnu Himself. He is the God manifest before our eyes. He is known as Aditya. Aditya also means the son of Aditi. Who is the son of Aditi? Vamana is the son of Aditi. And who is Vamana, but an avatar of Mahavishnu? So the Sun is indeed Mahavishnu Himself.
That is why we worship the early morning Sun as Vamana. Worship of the Sun in the morning gets rid of our lethargy and laziness, and fills us with energy. Azhvars have extolled the Vamana avatara. Andal celebrates this avatara of the Lord, where He grew in size, and measured the worlds. Thriuvalluvar in kural 610, says a king should be like Vamana in conquering the three worlds. Thiruvalluvar says that if a king were to shed his lethargy, then he can conquer the three worlds that the Lord did. The words ‘Adi Alandaan’, in this verse, refer to the Vamana avatar. And since the Sun is none other than the Lord who took the Vamana avatar, worship of the Sun will help us achieve what seems impossible.
The Sun is the most important among the navagrahas. All planets are controlled by the Sun. The celestial beings, namely the Devas, and all the planets revolve around the Sun. It is important to rise early in the morning and to have one’s bath early too. The Sun is to be remembered through prayer both in the morning and in the evening. In the evening, we worship the Sun as a manifestation of Varuna, or the rain god.
As part of the questions that Yama in the guise of a Yaksha puts to Yudhishtra, there are questions on the Sun too. The Yaksha asks, “Who makes the Sun rise?” Yudhishtra answers that it is Brahmam, the Supreme One, who makes the Sun rise. What makes the Sun set? It is dharma which makes the Sun set. The Sun is anchored in Truth.
What is a daily occurrence, asks the Yaksha. Yudhistra replies that the illusory world may be seen as a vessel, covered with the sky as a lid. Day and night are the firewood, and the fire that lights this firewood is the Sun. Months and seasons constitute the ladle. With this ladle, Time stirs the contents in the vessel, which include all movable and immovable things, and this is a daily occurrence, replies Yudhishtra

Ten Thirupathy

Thiruvenkadamudyan-Ten Tirupathi Temple
Dedicated to Lord Srinivasa Perumal, is a vast temple complex with a 100 year old history and referred to as "Then Tirupati" and "Arulmigu Ariyakkudi ThiruvenkadamudaiyanTemple". This temple was build by Nattukkotai Nagarathars. After 100 years, this shrine was renovated at

the cost of Rs.10 million and Consecrated recently on 16th September 1999. Ten Tirupathy at ariyakudi is 5 km away from karaikudi.This allayam is considered next to Srirangam’s allayam and alternative of main Tirupathy.
This is another temple visited by Bhama and Seenu recently, it is in Ariyakudi about five kilometers from Karaikudi.

Pillayar Patti

Pillayar Patti Ganesha

As Seenu and Bhama had been to Pillayar Patti near Karaikudi , just a Sthala Purana of the place is posted for all of you .
This image of Ganesha is bound to be familiar to anyone of Tamil origin; however, little is known to many about the fact that this is an image of the rock cut Karpaka Vinayakar Shrine at Pillayarpatti near Karaikkudi at one of the oldest Cave Temples (Rock Cut) temples of Tamilnadu. Pillayarpatti is situated between Pudukkottai and Karaikkudi. The nearest airport is at Tiruchirappalli. Chennai Rameswaram Express and Kamban Express travel to these two railheads. This place is just 70kms from Madurai town.
The town of Pillaiyarpatti is named after 'Pillayar' - the tamil name for Ganesha, and this ancient temple houses rock cut images of Shiva, Lingodbhavar and others as well as several other shrines. Steeped in the tradition of Agamic textsthe temple bears testimony to the vibrant temple culture of the Tamil people, passed down through centuries.Deities: Karpaka Vinayakar or Desi Vinayaka Pillaiyar is the presiding deity here, and he is portrayed with two arms and a trunk curled towards his right in the valampuri mode. This 6 feet tall mammoth image of Ganesha is a bas relief in an excavated cave, off of a hill in the precincts of the temple. Tiruveesar is a Shiva Lingam carved in a similar manner. Other deities in the temple include Marudankudi Eesar and his consort Vaadaamalar Mangai.Antiquity: Over 15 inscriptions are found within the temple, that help establish the age of the temple. The Stalapuranam published by the temple classifies the growth of this temple into three distinct stages. The first stage goes back in time by about 1600 years. During this period, the innermost rock cut shrines housing Karpaka Vinayakar and Tiruveesar came into being. The uniqueness of the image of Ganesha is one factor testifying this date; the characters used in the temple inscriptions also help establish this date. The pillars within the shrine are of pre-Pallava origin. The Pallavas were prolific builders of rock cut temples (Mahabalipuram, Mahendravadi, Mamandur, Mandakapattu, Seeyamangalam, Namakkal, Tiruchi, Nartamalai, Kudumiyanmalai, Tirukkokarnam, Tirumeyyam, Peraiyur, Malayadipatti, Tirukolakkudi, Kunrakkudi etc.). A number of these can be traced to Mahendravarman I (615 - 630 AD) and Narasimhavarman I (630 - 668 AD). However, the inscriptions at Pillayarpatti date further back to the 4th century AD. Also, given the location of the temple in the Pandya kingdom it would only be logical to associate Pandya patronage to this temple, especially in the light of Pandya patronage at the Kazhugumalai temple not too far from here. There are several inscriptions within this temple that date back to the period between 1091 AD and 1238 AD, making it apparent that the Pillayarpatti Nagarattar became the custodians of the temple during the 13th century AD during the second growth phase of this temple, when Vimanams and Rajagopurams were built.The third phase of growth is much more recent and it involved the repair, rebuilding and refurbishment of the entire temple complex, including the renovation of the temple tank. The tank and the two Raja Gopurams provide an attractive approach to the temple, in this rather remote town of Pillayarpatti.It is with great pride that the Pillayarpatti Nagarathar community which has been traditionally involved with the temple - patronizes maintenance of this temple and the scrupulous conduct of worship services. Worship Protocol: Each day, five worship services are offered to the presiding deity, commencing at 6 AM , and closing down at 9 PM. During the fourth phase of each lunar half month, Pillayar is taken in procession around the temple. Hundreds of pilgrims patronize the temple on these days.Festivals: The grandest of festivals is Ganesh Chaturti in the month of Aug - September, where a ten day celebration brings much gaiety to this temple town. Each day's celebration is marked by much splendor as Pillayar is taken in procession around town on several of his mounts, as are the other Pancha Murthys. The ninth day of the festival is marked by a chariot procession. In addition, the ten day festival in the month of Vaikasi (May - June) is held in honor of Kongu Nachiyamman, a village deity whose processional image is also housed here. The Margazhi Tiruvadirai festival is celebrated in honor of Nataraja and Sivakami (Dec - Jan).Nearby Attractions: Pudukkottai houses the Gokarneswarar Temple, and Kunnakkudi houses the hill temple of Shanmukhanathar.

Karpaga Vinayaka and that of a Siva Linga were carved out of a stone by a sculptor called Ekkattur Koon Peruparanan who put his signature on a stone inscription found even today in the sanctum. He put his signature in Tamil Language which was in use between 2nd and 5th century AD. It can be concluded that the icon of Karpaga Vinayaka must have been carved around 4th century AD.

Life's Voyage

Ocean Liner

A voyaging ship was wrecked during a storm at sea and only two of the men on it were able to swim to a small, desert like island. The two survivors, not knowing what else to do, agree that they had no other recourse but to pray to God. However, to find out whose prayer was more powerful, they agreed to divide the territory between them and stay on opposite sides of the island. The first thing they prayed for was food. The next morning, the first man saw a fruit-bearing tree on his side of the land, and! he was able to eat its fruit. The other man's parcel of land remained barren. After a week, the first man was lonely and he decided to pray for a wife. The next day, there was a woman who swam to his side of the land. On the other side of the island, there was nothing. Soon the first man prayed for a house, clothes, more food. The next day, like magic, all of these were given to him. However, the second man still had nothing. Finally, the first man prayed for a ship, so that he and his wife could leave the island. In the morning, he found a ship docked at his side of the island. The first man boarded the ship with his wife and decided to leave the second man on the island. He considered the other man unworthy to receive God's blessings, since none of his prayers had been answered. As the ship was about to leave, the first man heard a voice from heaven booming, "Why are you leaving your companion on the island?" "My blessings are mine alone, since I was the one who prayed for them," the first man answered. "His prayers were all unanswered and so he does not deserve anything." "You are mistaken!" the voice rebuked him. "He had only one prayer, which I answered. If not for that, you would not have received any of my blessings." "Tell me," the first man asked the voice, "what did he pray for that I should owe him anything?" "He prayed that all your prayers be answered." For all we know, our blessings are not the fruits of our prayers alone, but those of another praying for us. My prayer for you today is that all your prayers are answered. Be blessed. "What you do for others is more important than what you do for yourself"

Sri Nisargadatta Maharaj

Sri Nisargadatta Maharaj
Sri Nisargadatta Maharaj (given name: Maruti) (April 1897 September 8, 1981) worked as a simple bidi seller in Mumbai (known formerly as Bombay) but was considered by many an enlightened being and a master of spirituality. Maharaj was world-renowned and admired for his direct and informal teachings, a selection of which are in his most famous and widely-translated book I Am That. Nisargadatta is widely considered to be one of the 20th century's most articulate communicators of the Hindu Advaita Vedanta or nondualism, uniquely successful in making such previously diffuse ideas accessible to both Eastern and Western minds.
Although he had a Hindu background and upbringing, Sri Nisargadatta Maharaj's teachings have a universal appeal. His genius is in making abstract ideas clear to everyone. He explained that the purpose of advanced spirituality is to simply know who you are. Through his many talks given in his humble flat in the slums of Bombay, he showed a direct way in which one could become aware of one's original nature. Many of these talks were recorded, and these recordings form the basis of I Am That and his other books. His words are free from cultural and religious trappings, and the knowledge he expounds is stripped bare of all that is unnecessary.
In the words of Advaita scholar Dr. Robert Powell, "Like the Zen masters of old, Nisargadatta's style is abrupt, provocative, and immensely profound -- cutting to the core and wasting little effort on inessentials. His terse but potent sayings are known for their ability to trigger shifts in consciousness, just by hearing, or even reading them."
Biography
Nisargadatta's father, Shivrampant, worked as a domestic servant in Mumbai and later as a petty farmer in Kandalgaon, a small village in the back-woods of Ratnagiri district of.
At 18 Maruti's father died, prompting him and his brother to leave their family behind to find work in Mumbai. Maruti found work as a small-time clerk but quickly opened a small-goods store, mainly selling bidis; leaf-rolled cigarettes. In 1924 he married Sumatibai and they had three daughters and a son.
At the age of 34, Maruti was introduced to his future guru, Sri Siddharameshwar Maharaj, the head of the Inchegeri branch of the Navnath Sampradaya by his friend Yashwantrao Baagkar. Maharaj "did not follow any particular course of breathing, or meditation, or study of." His guru told him to concentrate on the feeling "I Am" and to remain in that state.
Sri Siddharameshwar died not long after their meeting, and three years later in 1936 Maruti reached self-awareness, adopted the new name of Nisargadatta and inherited membership into the Navnath Sampradaya sect. He then took off to the Himalayas to further his understanding but eventually returned to his family in Mumbai. It was there that he spent the rest of his life, working as a bidi vendor and giving teachings in his home.
His book "I Am That" achieved international success in 1973 with its first English translation. His new found fame brought him many new devotees from around the world.
Nisargadatta continued to receive and teach visitors in his home until his death in 1981 at the age of 84.
Bob Adamson, Stephen H. Wolinsky, Robert Powell, and Ramesh Balsekar are several of his followers who are still alive; they all teach the wisdom of and have written books about Sri Nisargadatta. A close friend of Sri Nisargadatta and fellow disciple of Sri Siddharameshwar, Ranjit Maharaj, taught in Mumbai, Europe, and the U.S.A. until his death in 2000.
Teachings
Nisargadatta's teachings are grounded in the Advaita Vedanta interpretation of the Hindu idea Tat Tvam Asi, literally "That Thou Art", meaning You are one with Divinity.
According to Nisargadatta, our true nature is perpetually free peaceful awareness, in Hinduism referred to as Brahman. Awareness is the source of, but different from, the personal, individual consciousness, which is related to the body. The mind and memory are responsible for association with a particular body; awareness exists prior to both mind and memory. It is only the idea that we are the body that keeps us from living what he calls our "original essence", the True Self, in Hinduism referred to as Atman.
He describes this essence as pure, free, and unaffected by anything that occurs. He likens it to a silent witness that watches through the body's senses, yet is not moved, either to happiness or sadness, based on what it sees.
For Nisargadatta, the Self is not one super-entity which knows independently, regardless of things; there is no such super-entity, no Creator with infinite intellect, no God as such. What is, is the "total acting" (or functioning) of the Ultimate Absolute Reality along the infinite varying forms in manifestation. This Absolute Reality is identical to The Self.
Nisargadatta also predicates the radical idea that there is no such thing as a "doer". According to him and other teachers of Vedanta, since our true nature or identity is not the mind, is not the body, but the witness of the mind and body, we, as pure awareness, do nothing. The mind and body act of their own accord, and we are the witness of them, though the mind often thinks it acts. This false idea (that the mind is the self) is what keeps us from recognizing our Self. Nisargadatta cautions:
'"The life force [prana] and the mind are operating [of their own accord], but the mind will tempt you to believe that it is "you". Therefore understand always that you are the timeless spaceless witness. And even if the mind tells you that you are the one who is acting, don't believe the mind. The apparatus [mind, body] which is functioning has come upon your original essence, but you are not that apparatus."
(Source: The Ultimate Medicine, pp.54 - 70)

Sri Nisargadatta Maharaj was named Maruti and was born in March 1897. He met his Guru Sri Siddharameshwar at the age of 34, and amazingly, three years later "realized" his true nature. As a member of the Navnath Sampradaya lineage, Maruti took the name Nisargadatta Maharaj and soon began meeting with seekers.

· Sri Nisargadatta Maharaj remained little known until 1974 when the book "I Am That", which is arguably the most profound spiritual text of a generation, appeared. Since Nisargadatta Maharaj's death in the fall of 1981, he has become renowned and studied throughout the world. He is considered by many, along with Ramana Maharshi, to be the strongest voice of Advaita-Vedanta to appear in the 20th century.

Inspirational Quotes

Click On The Pictures To Read The Text

Faith In GOD

Krishna

"Kalpvriksha" is a mythological Wish-Fulfilling or Boon-Giving tree. It is a tree that has mythological significance in India and elsewhere. As per mythology, if you ask anything from this tree, it fulfills that wish of a person. Considered as sacred among Hindus, the tree is believed to have been one of the nine jewels, which were churned out of the sea (Samudra Manthan) by the demons and gods.As per the saints, God too is the "Kalpvriksha" for his devotees. From the God, whatever, is asked for, God provides that to his devotee. God is so kind that he provides everything to his devotee even without being asked for. Surely, He does not give anything which shall be harmful to his devotee or anybody else. If you have firm faith in God & your wish is pure then God shall certainly fulfill that wish. Just like an unmarried woman, who when gets married to a man, automatically enjoys all the affluence of her husband; similarly when a devotee by his/her devotion gets to the God, then that devotee automatically gets all the affluence of God & of this world. This whole world is created by God only, so when one is able to get to the God, then that person too gets all the affluence of this world. As per "Srimad-Bhagwat", in the past, God became very happy with the devotion of child "Dhruva" & gave him all the boons & the kingdom of the world.The essence is that, whatever you want, material or spiritual, you can get it from God by becoming His devotee. God Himself declares in "Bhagwat Gita

""अनान्यास सिन्तायांतो मम्ये जनः पर्युपसतेतेषम नित्याभियुक्तानाम्योगा-क्सेमम वहमी अहम्"

(Bhagwat Gita: Chapter Nine verse 22)"Sri Krishna said to Arjuna: But those who always worship Me with exclusive devotion, meditating on My transcendental form—to them I carry what they lack, and I preserve what they have।

""मम च यो ’व्यभिचारेनाभक्ति-योगेन सेवातेसा गुणन समतित्येतान्ब्रह्मा-भूयाय कल्पते"

Sri Krishna said: O Arjuna, One who engages in full devotional service to Him, unfailing in all circumstances, at once transcends the modes of material nature and thus comes to the level of Brahman & attains God।

""मन-मन भाव मद-भक्तोमद-याजी मम नामास्कुरुमं एवैश्यसी सत्यम तेप्रतिजाने प्रियो ’सी में"

Sri Krishna said: O Arjuna, Always think of Me, become My devotee, worship Me and offer your homage unto Me। Thus you will come to Me without fail। I promise you this because you are My very dear friend।

""सर्व-धर्मं परित्याज्यमम एकं सरनाम व्रजाहम त्वं सर्व-पपेभ्योमोक्षयिस्यामी माँ सुचः"

Sri Krishna said: O Arjuna, Abandon all varieties of religion and just surrender unto Me. I shall deliver you from all sinful reactions. Do not fear."So as the God promises that He shall always protect His devotee & fulfill all his/her rightful desires, so let's always be with God & keep Him in our thoughts. Jai Sri Krishna.

Srimad Bhagwat Gita Chapters Summarised

Srimad Bhagwat Gita

Courtesy Bhagwat Gita Trust

1998-2005
Chapter one introduces the scene, the setting, the circumstances and the characters involved determining the reasons for the Bhagavad-Gita's revelation. The scene is the sacred plain of Kuruksetra. The setting is a battlefield. The circumstances is war. The main characters are the Supreme Lord Krishna and Prince Arjuna, witnessed by four million soldiers led by their respective military commanders. After naming the principal warriors on both sides, Arjunas growing dejection is described due to the fear of losing friends and relatives in the course of the impending war and the subsequent sins attached to such actions. Thus this chapter is entitled: Lamenting the Consequence of War.
In chapter two Arjuna accepts the position as a disciple of Lord Krishna and taking complete of Him requests the Lord to instruct him in how to dispel his lamentation and grief. This chapter is oftened deemed as a summary to the emtire Bhagavad-Gita. Here many subjects are explained such as: karma yoga, jnana yoga, sankhya yoga, buddih yoga and the atma which is the soul. Predominance has been given to the immortal nature of the soul existing within all living entities and it has been described in great detail. Thus this chapter is entitled: The Eternal Reality of the Souls' Immortality.
Chapter three establishes the fact by various points of view that the performance of prescribed duties is obligatory for everyone. Here Lord Krishna categorically and comprehensively explains how it is the duty of each and every member of society to carry out their functions and responsibilities in their respective stage of life according to the rules and regulations of the society in which one lives. Further the Lord explains why such duties must be performed, what benefit is gained by performing them, what harm is caused by not performing them. Plus what actions lead to bondage and what actions lead to salvation. All these points relating to duty have been described in great detail. Thus this chapter is entitled: The Eternal Duties of Human Beings.
In chapter four Lord Krishna reveals how spiritual knowledge is received by disciplic succession and the reason and nature of His descent into the material worlds. Here He also explains the paths of action and knowledge as well as the wisdom regarding the supreme knowledge which results at the culmination of the two paths. Thus this chapter is entitled: Approaching the Ultimate Truth.
In chapter five Lord Krishna delineates the concepts of action with detachment and renunciation in actions explaining that both are a means to the same goal. Here He explains how salvation is attained by the pursuance of these paths. Thus this chapter is entitled: Action and Renunciation.
In chapter six Lord Krishna reveals astanga yoga, and the exact process of practicing such yoga. He explains in detail the difficulties of the mind and the procedures by which one may gain mastery of their mind through yoga which reveals the spiritual nature of a living entity. Thus this chapter is entitled: The Science of Self-Realization.
In chapter seven Lord Krishna gives concrete knowledge of the absolute reality as well as the opulence of divinity. He describes His illusory energy in the material existence called Maya and declares how extremely difficult it is to surmount it. He also describes the four types of people attracted to divinity and the four types of people who are opposed to divinty. In conclusion He reveals that one in spiritual intelligence takes exclusive refuge of the Lord without reservation in devotional service. Thus this chapter is entitled: Knowledge of the Ultimate Truth.
In chapter eight Lord Krishna emphasizes the science of yoga. Revealing that one attains whatever one remembers at the end of one's life the Lord emphasizes the utmost importance of the very last thought at the moment of death. Also he gives information on the creation of the material worlds as well as establishing a distinction between them and the spiritual world. Here he explains the light and dark paths in regards to leaving this material existence, the destination to which they each lead to and the reward received by each. Thus this chapter is entitled: Attainment of Salvation.
In chapter nine Lord Krishna reveals that the sovereign science and the sovereign secret. He explains how the entire material existence is created, prevaded, maintained and annihilated by His external energy and all beings are coming and going under His supervision. The subjects matters covered subsequently are primarily concerned with devotional service and the Lord Himself declares that these subject matters are most confidential. Thus this chapter is entitled: Confidential Knowledge of the Ultimate Truth.
Chapter ten reveals Lord Krishna's exalted position as the cause of all causes. Also specifying His special manifestations and opulences. Arjuna prays to the Lord to describe more of the opulences and the Lord describes those which are most prominent. Thus this chapter is entitled: The Infinite Glories of the Ultimate Truth.
In chapter eleven Lord Krishna is beseeched by Arjuna to reveal His universal form showing all of existence . Thus this chapter is entitled: The Vision of the Universal Form.
In chapter twelve Lord Krishna extols the glory of devotion to God. Along with this he explains the different forms of spiritual disciplines and discusses the qualities of the devotees who by performing their activities in this way become very dear to Him. Thus this chapter is entitled: The Path of Devotion.
In chapter thirteen Lord Krishna reveals the distinct difference between the physical body and the immortal soul. He explains that the physical is transitory and perishable whereas the soul is immutable and eternal. The Lord also gives precise knowledge about the individual soul and the ultimate soul. Thus this chapter is entitled: The Individual and Ultimate Consciousness.
In chapter fourteen Lord Krishna reveals matters pertaining goodness, passsion and nescience which everything in the material existence is influenced by. He gives pertinent details on the essential characteristics of each individually, their cause, the level of their potency, how they influence a living entity affected by them as well as the signs of one who has risen above them. Here he clearly advises to relinquish oneself from ignorance and passion and adopt the path of pure goodness until aquiring the ability to transcend them. Thus this chapter is entitled; The Three Qualities of Material Nature.
In chapter fifteen Lord Krishna reveals the virtues, the glories and transcendental characteristics of God being omnipotenet, omniscient and omnipresent. Also He explains the pupose and value of knowing about God and the means by which He can be realized. Thus this chapter is entitled: Realization of the Ultimate Truth.
In chapter sixteen Lord Krishna describes explicitly, explaining seperately and in detail the divine properties, conduct and actions which are righteous in nature and conducive to divinity. Also he delineates the evil propensities and ill conduct which are unrighteous in nature and which determine the unrighteous and which are antagonistic to divinity. Thus this chapter is entitled: The Divine and the Demoniac Natures Defined.
In chapter seventeen Lord Krishna classifies the three divisions of faith, revealing that it is these different qualities of faith in the Supreme that determine that character of living entities. These three types of faith determine one's consciousness in this world. Thus this chapter is entitled: The Three Divisions of Material Existence.
In chapter eighteen Lord Krsishna sums up the conclusion of the previous chapters and describes the attainment of salvation by the paths of karma in chapters one through six and in jnana yoga section which are chapters thirteen through eighteen. The Lord explains that while doing so one must offer without reservation everything to God. The knowledge revealed gets progressively more and more confidential then in all the previous chapters. Thus this chapter is entitled: Final Revelations of the Ultimate Truth.

Be Confident Never Lose Hope

Click On The Picture To See Enlarged Image

Santhana Dharma

By Swami chinmaynanda
Hinduism is not a religion but a way of life. Unlike other religions, Hindu dharma has many specialties. This is not known as a religion, it is known as the dharma; Sanaathana Dharma. Sanaathana means, according to Bhagavath Geetha, which cannot be destroyed by fire, weapons, water, air, and which is present in all living and non living being. Dharma means, the way of life which is the ‘total of all aachaaraas or customs and rituals’.
Sanaathana Dharma has its foundation on scientific spirituality. In the entire ancient Hindu literature we can see that science and spirituality are integrated. It is mentioned in the 40th chapter of the Yajurveda known as Eesaavaasya Upanishad that use scientific knowledge for solving problems in our life and use the spiritual knowledge for attaining immortality through philosophical outlook.
Remember that in each and every aachaaraa there will be a component of spirituality in it. Without spirituality, nothing exists in Sanaathana dharma. Generally everyone bear a wrong impression that this spirituality is religion. Spirituality is different in Hindu dharma. Here the question of religion does not exist at all, because Hindu dharma was not created by an individual, prophet or an incarnation. Spirituality is a part of every Hindu custom in the normal life of a Hindu.
Aachaaraas are to be followed based on their merits available from the self experience; you need not blindly follow a teacher or someone who gives advice without reasoning. All these aachaaraas are mentioned for the prosperity of the human beings and it should be the prime focus for practicing the Hindu aachaaraas.
Achaaryaath paadam aadatthe
paadam sishya swamedhayaa
paadam sa brahmachaaribhya
sesham kaala kramena cha
This is an important advice given in smruthies. It means a person can get only one quarter of knowledge from Achaarya - the teacher, another quarter by analyzing self, one quarter by discussing with others and the last quarter during the process of living by method addition, deletion, correction, and modification of already known aachaaraas or new aachaaraas.
Aachaaraath labhathe hi ayu:
aachaaraath dhanamakshayam
aachaaraath labhathe suprajaa:
aachaaro ahanthya lakshanam
Aachaaraas are followed for the psychological and physiological health and long life; Aachaaraas are followed for prosperity and wealth; Aachaaraas are followed for strong family and social bondage and following the Aachaaraas give a fine personality, dharmic outlook and vision, says our dharmasaastra.
In India everyone followed Aachaaraas for the above mentioned psychological, physiological, family relation, social benefits and national integration based benefits. It is your right and duty to understand scientifically, rationally and logically the meaning of each and every Aachaaraas and follow the same in your life systematically.

Nature Of Bliss

Nature of Bliss
By Sri.R.Krishnamurthy Sastrigal

Courtesy The Hindu

The invocations in the Upanishads run thus: “Lead me from the unreal to the real, from darkness to light, from death to immortality; may there be happiness, peace, well-being and contentment everywhere.” These prayers seek the grace for enlightenment, and the focus is on the need for us to understand the true nature and purpose of life.
The Supreme Brahman is described to be the embodiment of consciousness and is in a state of eternal bliss. When trying to define the nature of bliss, the Upanishads indicate it as something that far excels the state of bliss that is attainable in this world, or that of the celestials or even that of Brahma. It is shown that the state of liberation is the realisation of the truth of the Self as the very essence of the eternal (Sat) consciousness (Chit) that is the supreme bliss (Ananda) and is not any physical journey that one undertakes to reach a particular destination
In many instances, the Upanishads visualise the human being as multi-layered and these are described as sheaths or Kosas, constituting the gross and subtle aspects of human nature. This includes the body, mind and intellect complex of a human being within which resides the Self.
The outermost layer is the gross physical body (Annamaya Kosa) that envelops other subtle layers such as the breath (Pranamaya), mind (Manomaya), wisdom/intellect (Vijnanamaya) and bliss (Anandamaya). The Self is believed to be residing in the innermost reaches of these sheaths, the Anandamaya Kosa, which is the most subtle and spiritual layer veiling the Atma.
The individual is instructed to discriminate between the Self and the Kosas, which are mere transitory appendages to the Self. If an individual identifies himself with these sheaths, he is missing the wood for the trees. While all else is bound to perish, the Self alone remains everlasting.
To describe the bliss that the Self is entitled to, one has to make a leap from the gross and the physical to the metaphysical and the spiritual level. The analogy used to describe this bliss is that state of dreamless sleep that is beyond words and senses.