Cahturmasya Vrata

The Poornima (full moon day) in the month of Ashadha is called ‘Guru Poornima’. On this sacred day, worship is offered to Brahma Vidyacharyas - the great luminaries of hoary antiquity, who through their Supreme grace, have handed over the knowledge of Brahman - Brahma Vidya - through a long, continuous and uninterrupted line of Acharyas, to the world of seekers of Self. Special pujas are performed to the hierarchy of Gurus, Parama Gurus, Parameshti Gurus, Parapara Gurus and all Brahma Vidya Acharyas, seeking their inestimable blessings to realise the Supreme Truth. This is also
called ‘Vyasa Puja’, for, Sri Vedavyasa stands foremost in the line of these preceptors. It was Vyasa who codified the Vedas into four divisions and integrated the messages of the Upanishads relating to Brahman, Jiva and the Universe in his great book, the Brahmasutras. He is rightly addressed as one of ‘vast intellect’ (???????????) ‘the ancient sage’ (??????????) by whom was lit the lamp of knowledge, feeding it with the oil of Mahabharata.
Suka, Gaudapada and Govindabhagavatpada kept this light burning; then came the Great Master Sri Sankaracharya, who carried it far and wide throughout Bharata Varsha.

A popular verse compendiously expresses the many dimensioned greatness of Veda Vyasa and Sri Sankaracharya and offers obeisance to them:
The term Chaturmasya means four months. The term Chaturmasya Vrata is a Vrata to be observed for a period of four months. But according to the Vedic dictum one ‘paksha’ or a fortnight is taken as one month, and traditionally the Vrata is observed only for two months. During the rainy season, Sannyasins observe Chaturmasya and stay at one place to meditate on the Absolute Reality and instruct their disciples in the spiritual lore.
so expresses the Srimukha issued by the Acharyas of Sringeri Math.

Before observing the Chaturmasya Sankalpa, they perform Vyasa Puja and pay homage to Dakshinamurti, Sadasiva and to the Acharyas who came after him, to the framers of the canons of Brahma Vidya - the knowledge of Brahman - to the great seers of the parampara and to the preceptors. The Narada Parivrajakopanishad which codifies the conduct of the Sannyasins in detail, lays down that Sannyasins must be moving from place to place, to avoid getting entangled with the dealings and habits of the people of the village or town. But during the rainy season, they must halt at one place for a period of four months and observe the Chaturmasya Vrata.
The mendicant monk, except in the rainy season, may stay one night in a village and five nights in a city; during the rains, he may stay four months in a village or town. He shall not stay for two nights in a villages; if he stays, affection, lust, etc., may find scope to deflect him and thereby he may go to hell. In the outskirts of a village, in a secluded spot, he may pitch his camp and go about for alms like a worm on the ground; during the rains, he shall stay at one place.
If, during the rainy season, the Sannyasins move from one place to another, they may cause injury to many insects and worms that breed and move about on the ground during the season. But as the Sannyasins have taken the vow of non-injury to all creatures (Ahimsa and Abhaya), they should refrain from causing harm to any living being. Moreover, constant travel will also come in the way of Sannyasins having any time for ‘Brahma-vichara’ or for continued profound meditation; So, they halt at one place once in a year for four months and engage themselves in the meditation of the Supreme Brahman, in the company of their Gurus and other Sannyasins, clearing their doubts on complex metaphysical problems.
During the Chaturmasya Vrata,

Saint Thyagaraja

Saint Thyagaraja was an extraordinary Carnatic Music composer and a devotee of Sri Rama of highest order. His contruibutions to Carnatic Music, the classical music of South India are immense, so much so, that he was considered as one of the three personalities (known as thr trinity of Carnatic Music) responsible for the growth and spread of Carnatic Music. He made unique contributions to the cultural growth of South India and even today his compositions (kritis) are very popular among the students and lovers of South Indian classical music. He had composed several Kritis in various raghas.

Saint Thyagaraja was born in Tiruvarur in the Thanjavur District on 27th Chaitra, Srvajit, a Sukla Saptami corresponding to 4th May, 1767 according to one tradition and 1759 according to another tradition and named after the presiding deity (Lord Thyagaraja) of that temple town. The name THYAGA-RAJA means the 'Prince of Renunciation'. Thyagarajar was born as the third son of Ramabrahmam whose family profession was story telling (Katha Kalashepem) and a distinguished exponent of Ramayana who was patronised by the King of Thanjavur. His mother was Seethamma, the daughter of the asthana vidwan Veena Kalahastayya.

The bulwark of a great culture, the Vijayanagara Empire fell at the end of the 16th Century. The invasion from the North brought in its wake. Quite a few Hindu families had to flee to southern areas which were still peaceful. Many found shelter under the benign rule of the Nayakas and the Maratha Kings of Tamilnadu. Particularly, a number of Telugu families went to South and formed nuclei of art and culture and Thyagaraja’s ancestors belonged to one such stock, as he describes himself as descending from a family of immigrant Vaidiga Brahmins of the Muriginadu sect belonging to Kakarla family (Kakarla is a village in the Kurnool District of Andhra). They moved to Tamil Nadu Country during the Vijayanagar period in early 1600’s.

Very soon after the birth of the saint, the family shifted to Thiruvaiyaru. The king of Tanjavur had gifted a house to him in this village and here Thyagaraja not only spent the major part of his life but also attained samadhi. Saint Thyagarajar completed the study of Sanskrit and Telugu and mastered Valmiki Ramayanam and other religious literatures. His mother had a collection of the Purandaradasa and taught them to her son. He was thus introduced to the Sangita Pitamaha at a very early age and worishipped him as his adiguru. His precocity in music could not escape the notice of his father who put him under the tutelage of the court musician Sonti Venkataramanayya at the age of 16. Thyagaraja absorbed all that the guru could teach him within a year. After that he was on his own, perfecting his technique by immersing himself in the study of musicology from various treatises. Since from the age of 17, he started singing small kritis. He also showed a flair for composing music and while in his teens composed his first song Namo Namo Raghavaya in Desikatodi and inscribed it on the walls of the house. He studied NARADIAM a treatise on music which he got from his grand father, Giri Raja Kavi.

In 1784, when he was 18 years, he married Parvathi. In 1785 at the royal court of Pudukottai Ramachandira Thontaiman, Thyagaraja had sung in Jothiswararupeni raga. In 1787, when Thyagaraja was 21 his father Ramabrahmam passed away. In 1787 at his age of 21, he got spiritual initiation into "Rama Shadakshari" mantra from a saint called Ramakrishnananda. In 1789, when he was 23 years old, his wife, Parvathi passed away. He married her sister Kamala in 1790. He had a daughter called Seethalakshmi.

In 1802, his guru, Sonti Venkataramanayya arranged for his arangetram where the vidwands of the palace were assembled. Thyagaraja sang his own composition, Dorakuna ituvanti in Bilahari. The song starts by asking, 'It is possible to get darshan of Hari?'. At the end of the recital his guru, overwhelmed with emotion at his shishya’s performance. Thayagara’s fame as a composer of music was spreading fast. On hearing about him, King Sarabhoji II invited Thyagaraja to the palace to sing before him and also offered him the position of samasthana vidwan at the durbar. But Thyagaraja, who was very clear about his mission in life, refused and declined the offer. Thyagaraja's reputation as an outstanding musician and composer was due to his desire to compose only to serve Rama and not any human being. In the presence of leading musicians he was asked to sing at Thiruvaiyaru and Thanjavur on two occasions. His mudra is 'Thyagaraja'.

In 1804 at his age of 37, his mother, Seethamma passed way.

Thyagaraja was constantly repeating the Rama Shadakshari mantra over 21 years and he completed in 1808 chanting 96 crores of Rama Nama.

In 1810, Thyagaraja’s daughter seethalakshmi was given in marriage to Kuppuswami. Thyagaraja's disciple Walajapettai Vekataramana Bhaagavatar brought a painting of Kothandarama, walking all the way from Walajapettai to Thiruvaiyaru and offered it to his guru.

Seethalakshmi and Kuppuswami begot a boy who was named Thyagaraja who died issueless; thus came to an end the direct lineage of the composer.

In 1827, at the age 60, he celebrated Sastiaptha Purthi. In 1839 during the month of April, he visited Tirupati, but when he went to the temple, it was closed. In sadness, he sang "Teratiyagaraadaa" and the temple officials gathered round in admiration when they saw the door opening by itself and the screen falling aside. He sang "VenkaTEsha ninu sEvimpa" in his happiness at seeing the Lord.

While returning to Thiruvaiyaru, he visited Chennai-Kovur, where he composed Kovur Pancharatna during his stay with Kovur Sundara Mudaliar. Later he composed Thiruvetriyur Pancharatna while he was staying with Veena Kuppier. At the invitation of his disciple LaalguDi Raamayya, he composed the Laalgudi Pancharatna. He also composed the Shreeranga Pancharatna in praise of Ranganaata of Shreerangam and 5 kritis in praise of Sage Naarada.

On completion of this spiritual tour he reached Thiruvaiyaru at the end of October, 1839. In 1841, Gopalakrishna Bharathi visited Thyagaraja at his residence in Thiruvaiyaru. The Ghana Pancharatina Kriti, 'Endaro mahanubhavulu..' was composed when Chatkalam Govindamaarar visited him in 1843.

It was said that Lord Rama appeared before him on 27-12-1846 in his dream and offered him Motsa after 10 days. Next day he revealed this to his disciples and relatives during 'Egadesi Bhajanai'. Accordingly everyone believed that 6-1-1847 would be the day when he was excepted to become Mukdhi. The Saint took to Sanyasa on 5-1-1847 when he felt the premonition of his approaching end to his mortal life and called himself Nadha Premmananther. He attained Siddhi on the Pushya Bahula Panchami day in the year Parabhava 1847 A.D. (6-1-1847). His mortal remains were interred at a spot on the left bank of the river Cauvery at Thiruvaiyaru with the honor and religious rites due to a Sanyasi. A brindavan consisting of a conventional brick structure and Thulasi plant was put up.

Saint Thyagaraja is stated to have composed several Kritis. Two plays of him of Yakshagana type are available now. He had employed over 200 raghas. The Pancharatna Kritis are the most representative of Saint Thyagaraja's art as a composer. The Divyanama and Utsava Samprathaya Kritis composed by him are melodies. Though an ardent Ramabakthi he was, Saint Thyagaraja had also sung in praise of other deities as well. To him music was Nadopasana. The vanity of wealth or the pomp of power never tempted him.

Smt.Gaythri Venkataraghavan @ Australia

 

Smt. Gayathri Venkataraghavan,began her training in carnatic music at a young age under the tutelage of Smt.Rajalakshmi and then under Smt. Padma Veeraraghavan, a disciple of Palaghat Sri.K.V.Narayanaswamy. She was also trained in various Kritis by Smt.Rukmini Ramani, Sri.V.Subramaniam and Smt.Lakshmi Natarajan.

Her advanced training was under Acharya Choodamani Late Sri.A.Sundaresan . He was an outstanding musician and a dedicated Guru, and a disciple of Sri.C.V.Krishnamurthy Iyer, Sri.Ramnad Krishnan and Alathur Sri.Sivasubramanya Iyer.

Gayathri is presently under the guidance of Padma Bhushan Sri. P.S.Narayanaswamy.

At an young age as Gayathri Ramani, she has won a number of prizes in inter-school and Inter-college competitions and also in competitions held by Music Academy, Indian Fine Arts Society, Mylapore Fine Arts, Saraswathi Vageeyakara Trust Etc.

Gayathri Venkataraghavan is an ‘A’ grade accredited artiste of All India Radio. She won the All India Radio National level competition in 1993. Her regular performances for the A I R include a prestigious National Broadcast in 2006.She has sung various themes for Archival purposes for the AIR.

She has performed for Doordarshan national and regional telecasts, and for various other television channels. She has had the honour of anchoring a documentary feature “Engum Nirai Nada Bhrahmam” a tribute to the immortal icon of Carnatic music Bharath Ratna Smt.M.S.Subbulakshmi for Doordarshan. The concert prizes that she has won by the Grace of Almighty at the Music Academy conference, include The D.K.Pattammal award for Lady vocalist in 2001, T.T.Rangaswamy award in 2002, H.Natarajan Prize 2003 and 2004 , The Pappu Kamakshi Award in 2006 and the Award for Swara singing during 2007.

She has been performing regularly at various centres in India . Her performances abroad include ones at the Cleveland Thyagaraja Festival 2005 and 2008 at Ohio State, USA and Toronto in Canada. She also performed at the SIFA annual festival at Singapore in Feb 2007. She has also toured the United States and Canada extensively for a concert tour in September and October 2007.

In 2003 she was awarded the Kalki Krishnamoorthy award and in the same year she was given the Nada Oli title by Nada Inbam, Madras. She was awarded the SIMANA award instituted by The Carnatic Music Association of North America, Inc.NJ (USA) Dr.MLV Endowment by Narada Gana Sabha 2006.

She has been awarded the Shanmuka Sangita Shironmani title by Sri Shanmukhananda Fine Arts and Sangeetha Sabha, Mumbai and the Isai Peroli title by The Karthik Fine Arts Chennai.

Namah Shivaya

Namah Shivaya Lecture By Sri Rajarathinam Courtesy The Hindu
Lord Siva Himself was the guru of the Saivite saint Manickavachagar. He taught Manickavachagar the ‘Namasivaya' mantra. Manickavachagar sang in praise of Siva, and his verses are moving.
Every letter in the Panchakshara mantra has significance. The letter ‘na' indicates Lord Siva's control of happenings in all the worlds. He is in charge of everything that occurs in the three worlds. The ‘ma' is a reference to the deluge, by which everything is engulfed. The ‘si' refers to the act of protection by the Lord. The letter ‘va' refers to the fact that He created all that we see in Nature. The ‘ya' shows that he created all living things. There are five aksharas in the Panchakshara mantra, and each of these five letters indicates an act of Lord Siva. The Lord is said to have five duties — creation, protection, destruction, bringing on the deluge, and showering us with mercy. These five acts of His are shown to us through the Panchakshara. Another way to look at the Panchakshara is to see each of the letters as representing the five faces of Lord Siva. Yet another meaning is to see the ‘na' as representing the earth, the ‘ma' as representing water, the ‘si' as representing fire, the ‘va' as representing the air, and the ‘ya' as representing the sky. The five letters could also be taken to indicate Siva's five colours. He is said to be golden hued, white, red, black and grey in colour.

Just as each letter in the Panchakshara has great significance, each word in the Tiruvachagam of Manickvachagar has significance. Manickavachagar uses one particular word six times. This is to indicate the six inner conflicts we have. He uses yet another word five times, to show that our five senses must go on the right path. He uses another word eight times, to show the eight qualities of Lord Siva.

He is the embodiment of gnana, mercy, joy and love. He is Omniscient. He has infinite capacity to accomplish anything. He created Nature, and is Himself Nature. He also loves Nature. That is why every temple has a sthala vriksha — a tree auspicious to that temple. That is why we also maintain gardens in temples

Swami Parmarthnanda On Sivaratri

Our scriptures clearly point out that the primary goal of human life is spiritual fulfillment which is known as by different names: 'moksha', 'Iswara prapthi', etc. The other goals that we pursue, i.e. material goals like procuring food for ourselves and our family are only subsidiary or secondary. Even animals strive to accomplish this. They procure food and even train their young ones to do so. Therefore procuring food, finding shelter, raising a family and earning more money is not the goal of human existence. No doubt we can pursue these goals but keeping in mind that they are only secondary.

Spiritual accomplishment is the top priority. But since we do not know this, we have to be told by the scriptures. Not only do the scriptures have to tell us, they have to repeat it because even if we are aware of the spiritual goal, we do not have the time and keep postponing the spiritual pursuit. In a well known verse in Bhaja Govindam, Sankara says the child is lost in play, the youth is consumed by passion, the old man is immersed in his sorrows, alas, there is none who yearns to realise the spiritual truth. When we are young, we think it is too early to start spirituality. By the time we are old, our mind is full of worries and our faculties are very weak. Throughout our life, we are preoccupied with something or the other that we forget the spiritual goal. It is for this reason that scriptures prescribe so many festivals and 'vratams', to constantly remind us that spirituality is our primary goal.

Festivals are of two types: those that are primarily for enjoyment such as Deepavali where we buy new clothes and ornaments, visit friends, etc. and those that do not engender enjoyment (vratams) but remind us of the spiritual goal. Sivarathri is not for enjoyment but withdrawing and asking the question ‘What am I doing?’. Under the varnashrama system, as one progresses from grihasta to vanaprasta to sanyasa, the material pursuit should become lesser and lesser and the spiritual pursuit should become more and more. The time that we spend qualitatively and quantitatively must gradually change more for spirituality and less for material ends. Ultimately in the sanyasa ashrama, one hundred percent of the time is devoted for spirituality. So we must periodically ask the question ‘Is there a change in how I spend my time?’

Vratams emphasize two types of practices: 'upavasa' and 'sath katha shravanam'. Upavasa means fasting. We give up not only food but all types of enjoyment. Upavasa is also a prayaschitam. It purifies not only the body but also the mind. Sath katha shravanam means listening to the scriptures. We are expected to follow these two practices on every 'ekadasi'. If our health does not permit us, instead of practising 'shuddha upavaasa' (total fasting), we can confine ourselves to consuming a simple meal. Even if this is difficult, we can fast once a year, on 'Vaikunta Ekadasi' or 'Sivarathri'.

Listening to the scriptures will remind us of the spiritual goal. Sankara says ‘You may have a lot of wealth, a kingdom, wife and children, a palatial house, many vehicles, friends. What is the use of all these? They are all perishable. Even if they are not, you are. Why are you spending your time on something that is ephemeral? Take only the minimum (material possessions) and focus on the higher. Worship Lord Siva for the sake of moksha and take the help of a sathguru. Then real happiness is possible without relying on material comforts'. Sankara emphasizes 'Don't postpone. Everyday you are growing older and older and you are assuming you are going to live a hundred years. Start today'.

Sivarathri is a very important function that reminds us of the spiritual goal. On this occasion we think of Siva and chant 'Rudram' 11 or 121 times. Chanting Rudram is very auspicious. It will remove all our 'papam'. Having removed all papam, we start the study of the scriptures, a very important part of 'sadhana'. And for this we must allot some time regularly, about half an hour or an hour every day. Today the study of scriptures is made easy by the availability of a wide range of books and cassettes. Also, many TV channels telecast 'upanyasams'. If we find scriptures like the 'Upanishads' a little intimidating, we can take up a simpler text such as 'Bhagavatam', 'Ramayanam' or 'Mahabharatam'. The study of scriptures will give us knowledge.

On this auspicious occasion of Sivarathri, let us examine the meaning of the 'dhyana slokas' for 'Rudram' that are expressed in a few verses. All dhyana slokas contain certain peculiarities. The Lord is described in three different forms and this indirectly reveals Vedic teaching. First, God is described as a person. In the initial stages of the spiritual pursuit, a person can appreciate God only as a person because an abstract God is difficult to comprehend. Siva, Parvathi, Ganesha, Vishnu, Lakshmi, Saraswathi are examples of God with a particular form. This is called 'ekaroopa Iswara'.

Secondly, the Lord is not with one form but is all forms. This includes not only God-forms (Siva, Vishnu, etc.) but all other forms including humans, animals, plants and even inert objects. This is called 'vishwaroopa Iswara' or 'anekaroopa Iswara' and indirectly suggests that we should expand our mind to see the Lord in all forms. It is not uncommon to come across a staunch Saivite who will not go to Vishnu temples or a staunch Vaisnavite who will refuse to accept 'vibhudi'. Not only must we strive to see the Lord in all Hindu God-forms but also in Islam God-form, Christian God-form, etc.

Thirdly God is formless. God is the absolute, infinite reality and is called 'aroopa Iswara'. The Lord is like pure crystal known for clarity and purity. The dhyana slokas describe Lord Siva as having three eyes. Two are regular eyes and the third is the 'gnana chakshu'. Siva has five heads that represent shristi, sthiti, laya, nigraha and anugraha, the five-fold functions of the Lord. 'Gangadevi' flows out of His head that is adorned with a variety of ornaments. The digit of the moon and a snake also grace His head. Siva is the blue-necked one because He has taken poison. His dress is a tiger skin. He gives shelter to one and all. He holds a 'kamandalam' and a 'mala' in His hand for doing 'japa' and 'shoolam' (spear). He has 'jata' (matted locks) and water within.

Siva is described both as a 'bhogaswami' meaning the Lord of enjoyment (when He puts on all ornaments) and 'yogaswami' meaning the Lord of renunciation (when He renounces everything and is committed only to meditation). Siva plays both roles - 'grihasta' (when He is with Uma) and 'sanyasi'. We can worship Siva in either form. These two represent 'pravrithi marga' and 'nivrithi marga' respectively. Siva is soaked in 'amritam'. This represents immortality. He sits on a throne and is surrounded by 'digdevathas'. Siva is worshipped by both 'devas' and 'asuras' because He gives all boons. This is a description of Siva in the 'ekaroopa' form. In the 'vishwaroopa' form, Lord Siva is not a person sitting in 'Kailasa'. He is in Kailasa also, He is in 'bhoolaka' also.

The dhyana slokas describe formless Siva as 'aksharam' (imperishable), 'nityam' (eternal), 'suddham' (absolute), 'avyayam' (changeless). All these words indicate Siva is 'nirguna Brahma swaroopa'. Siva is free from all kinds of 'gunas' or properties (From the standpoint of Vedanta, guna is a dosha). So on Sivarathri, according to our temperament, we can worship Siva as a person, as 'vishwaroopa' or as 'nirguna' and we must continue this practice regularly.

Swami Parmarthnanda Talk

One of the verses of Vairagya chatakam says that the sun rises and sets regularly and by the rising and setting of the sun, the days are rolling by. This happening so regularly and so fast that we are not aware that the time is rolling by, meaning we are becoming older and older and our lives shorter and shorter. We are not aware of this because we are so busy doing what we do. New Year's day means yet another year has come, yet another year has gone. And Yama is a little nearer. Our names may not appear in today's obituary column but we are all in the queue only.

To avoid this tragedy, Bharthruhari gives an upadesam (advice) - do not postpone good things for a later time. We have a notion that scriptural study is to be undertaken at the time of retirement, after completing all other jobs. Bharthruhari says our faculties will not function at that time - the eyes will not see and the ears will not hear. When the sense organs are functioning well, when the fag end of life has not yet come, an alert person, a thinking person, a mature person should think of leading a healthy , prosperous and fruitful life. When the house is on fire, it is foolish to begin digging a well. So also at the fag end of life, it is foolish to begin doing good things. We must start right away. If we want a suitable day to begin, the New Year's day is very auspicious.

What should we do to make our lives fruitful? The scriptures emphasise three things - yagna, danam, and tapas. In the Bhagavad Gita, Lord Krishna emphasises these three to a great extent.

Yagna - Yagna means worship. We all know worship in the form of daily puja, going to temples, doing abhisheka , etc. Lord Krishna talks about a higher, refined form of worship - converting life itself into worship. 'Let the very living, the life be an offering to the Lord'. Swami Chinmayananda used to make a wonderful statement - 'The life that we have is a wonderful gift from the Lord and what we do with this life is our gift, our offering to the Lord'. If we are going to look upon our life as a gift of the Lord, what type of life it should it be? It should be the best. And when it is offered, it must be offered with a cheerful and smiling face. There must be cheerfulness. Thus two conditions must be fulfilled - the gift should be the best and it must be offered with cheerfulness and happiness.

Our life should be the best. What does this mean? It does not mean earning money, success, name, and fame. It means the most sincere life. We should be able to do what we love to do we should learn to love what we have to do. If this is possible, our heart will be in what we do and so will our sincerity. This will be the best gift to the Lord.

Predominantly there must be cheerfulness. We may wonder whether this is possible in today's troubled times. By being cynical or cheerful, the situation is not going to change. So why not be cheerful? When the cup is half-full, we can either say it is half-full or half-empty. So why not say it is half-full? Why can't we have a positive approach? Enjoying what we love to do and learning to love and enjoy what we have to do is the best yagna to the Lord.

Danam - We all know what danam means. Danam is charity or gift which we all do. However there is one gift that is very, very important. That is the gift of love. This is the most important gift because it is one thing everybody is craving for. Rich, or poor, success or failure, love is craved for by all people at all times under all circumstances. It is the best gift because even if other gifts are not made, it does not matter. On the other hand, without love, all other gifts remain incomplete. Love makes all other gifts valid and meaningful. It makes the giver a saintly person.

Love is both the cause and the consequence of spiritual growth. We may claim 'I love my family and children'. Love is only an inner feeling, attitude, etc. Love is invisible. Love belongs to the mind. So when we talk of love, we mean expressed love or activated love. Feelings can never become a gift. What do we mean by expression of love? The best expression of love is giving our time and attention for the other person, to share his life and more than his life, his feelings. Of course, if we have to give our time to everyone, we will not have the time and it will be impractical. So the best place to practice the gift of expressed love is one's own family, by giving time and our fullest attention to every member of the family and going through the feelings of the other person. We share the happiness and unhappiness without judging whether it is justified or not. We need not give a remedy or talk or reply except to say a few words that will lead to healthy sharing. At least once a day we should make ourselves avaibale to our family members. This is the best expression of love and also the cause of our inner growth. If we are not able to grow in this, all our danam is only mechanical danam. Even our scriptural study will not be meaningful. Giving our time to others is one of the indices of spiritual growth.

Today many people who have family problems have only this complaint. - family members do not provide time for one another. Many people are shattered even though they are well provided for. All that is required is to say a few words and ask the other person 'How are you? 'How was your day?' This requires only a few minutes. Then the atmosphere in the family becomes so wonderful that all other lapses are not even noticed. Today when many families are nuclear families, the gift of giving the quality time and going through the feelings of the other person is the best Danam.

Tapas - Tapas is a discipline or austerity. There are a variety of disciplines we have to follow, e.g. fasting on ekadasi. The most important tapas is vak tapas - austerity or discipline at the verbal level. In the Bhagavad Gita, Lord Krishna defines vak tapas. Our words should have four qualities to make it an austerity - avoiding verbal violence, satyam, priyam, and hitam. We must avoid verbal violence which is the most powerful and worst form of violence. The words should be truthful. There should be no chasm between our mind and words. When we say something, it is because we mean it. Priyam means kindness. Our words must be soft, polite, and gentle. Hitam means beneficial. Before uttering any words we should think two things - whether it is beneficial to us (which we will do anyway) and whether it is beneficial to the other person. Vak tapas requires that we must be very alert. Before coming out, the words must go through a 'metal detector' inside us that acts like a quality control meter filtering the words and giving the stamp of quality.

Thus by following the three disciplines of yagna, danam, and tapas, we can make our life fruitful.

T.T.Rangarajan Of Alma Mater

T.T.Rangarajan, with a mission to awaken humanity founded Alma Mater in 1995, thus embarking on his journey of leading people on the path of holistic living. His singular pursuit of his life's mission of transforming people has since been to 'make a difference' to every human life and enable living from a higher pedestal possible and practicable for everyone. Today, hundreds of organisations and thousands of people would vouch for the turnaround Rajan has created in their lives.
A spiritual teacher, endowed with a deep connectivity to existence and enormous spiritual strength, he guides people in their quest for self-realisation. He has brought meditation to the common man, and in his presence, thousands have experienced the depths of silence. He is highly revered by all those who have heard him or known him, for he isn't a mere preacher but one who first lives by his teaching. He, for one, believes that the messenger should be the message. His skill in harmonising the materialistic and spiritual worlds is gracefully reflected in his lifestyle.
His eloquence and ability to speak impromptu on any subject pertaining to human dynamics - be it psychology, relationship, management or spirituality makes him a remarkable and awe-inspiring communicator. His ability to expound in the simplest mode the most complicated aspects of life, his exhaustive analysis of human behaviour and his profound knowledge of the circuit of human life appeals to listeners of all age groups. Being an impassioned propagator of value based living and holistic development, his vision of lifting humanity to a higher level of spiritual consciousness is carried through by his training programs, residential spiritual retreats and the growth oriented magazine 'Frozen Thoughts', of which he is the editor.
In the larger perspective, his vision is also to bring much needed dramatic changes to the prevailing education system and to create a paradigm shift in the attitudes of the teaching faculty so as to better equip every child with an empowering personality. His ongoing effort in this direction through the 'Subject +' programs has touched innumerable educational institutions, a number that is increasing by the day. In order to reach out to a larger segment, Rajan through the 'Alma Mater Mission' conducts public discourses on various spiritual subjects on a periodical basis. It is a well-known fact that thousands of people, including opinion makers in the society, throng to listen to Rajan and it is such a common sight to see people sitting even in the aisles of huge auditoriums to listen to him.
He is an insightful teacher, trainer and Guru. A firm believer of the power of human potential and endowed with spiritual wisdom, he is driven by an unwavering sense of commitment to his cause. His ability to spontaneously answer questions from any sphere of life on any forum renders him inimitable. Possessed by his own sense of destiny, he is a constant revelation unto himself as well as life. He is a path breaker and thus a path finder. He is a phenomenon and the only Guru of his kind.
Please Listen to his voice on the talk on Dincharya, in you tube http://www.youtube.com/watch?v=e3heEGt9NrE.