Friday, November 14, 2008
Affirmations
Affirmations are one of the simplest and most powerful things we can
do to change the quality of our lives, and to create the things we want.
The power of affirmations
Affirmations are the force of creation.
“Every thought has a counterpart in a word or sound; the word and the thought are inseparable. The external part of a thing is what we may call the thought. The same thought may be expressed by different words or sounds. Though the sounds vary, yet the relation between the sound and the thoughts is a natural one”.
(Swami Nikhilananda Sri Ramakrishna Math:)
The power of affirmations can be stated very simply: Affirmations are the force of creation. For
AUM being the sound symbol of Parmatman (Supreme Reality), it is considered to be the first vibration as sound emanating at the beginning of creation.
“In the beginning was the word….”(John 1:10)
To affirm means to make firm. There is very little mystery about how and why affirmations work, once the principle is understood. An affirmation is simply a spoken declaration, in the present tense, which creates a desired reality.
Affirm what you know to be true in your heart, and you will create that reality. Affirm that you are free, and strong, and attractive, and prosperous, and loving – and you will find, often in a remarkably short time, that your outer world will begin to change as a reflection of your changing inner consciousness.
The act of creation
To understand how an affirmation has the power to create something, we must first understand how creation works. A great many different mythologies, mystical traditions, scientific studies, and religions have investigated the mysteries of creation. Many of these have come up with similar findings.
How is it possible for another person to know what idea or thought I have in my mind? Is it possible for me to make that idea come out of my mind and make it enter the mind of another person? To do that, I will have to summon the help of Mother Saraswati (Vak Devi) the goddess of speech (also known as the goddess of learning), or use the written word to communicate. This power or shakti when combined with the static thought, makes it possible for the thought or idea to travel.
This is a miraculous power or shakti. If I am speaking to an audience of fifty people, this power becomes manifold or multiplies and with my each thought enters the minds of all fifty people. If my talk is broadcast via satellite and if there are a million listeners, this shakti becomes a million fold. Its capacity is unlimited.
This combination of the product of human consciousness (thought) with Shakti makes manifestation of things possible. The clothes we wear, the chair on which we seat, the books we read, the computers we use; all these were first conceived as ideas in the human mind. The chairman of a big corporation conceives of an idea that a fifty-story sky-scraper building should be built. He conveys this idea, using his power (shakti) of speech, to the board of directors who approve it.
The idea is then conveyed with the aid of Mother Saraswati (speech or written words) to the financiers, to the architect, to the contractors, to the labourers on site. The result is the manifestation of a fifty-story building. The thought became a thing. Thoughts are things. Examine everything that surrounds one in the house.
Everything before being made existed as thought or idea before becoming a stove, table, clock, calendar, screwdriver, soap powder.
This is at the human level of microcosm.
At the cosmic level of macrocosm, the combination of Shiva and Shakti (Spirit and Matter) makes possible the manifestation of the universe. The dynamic shakti functions on the static Shiva. The substratum is Shiva and the vibrant manifestation is shakti. Like the screen (the substratum) and the projected image upon the screen (in a movie theatre).
Shiva and shakti are inseparable aspects of the one Reality, like the whiteness in milk; like the brilliance in diamond and like the word and its meaning. Just as heat is inherent in fire, the power inherent in God (Shiva) is maya (shakti). The manifest universe is the display of shakti or maya.
Man is constituted of both Shiva and Shakti. The persisting personality in him is Shiva and the perishing form is shakti. The being in him is Shiva and the becoming in him is shakti. The awareness or consciousness is Shiva and the physique is shakti. The sentient Shiva manifests Himself through the insentient matter viewed as shakti. The insentient physique enshrines and nurtures the sentient in man. In other words, Mother Nature nurtures what is sentient in man. Shakti rears the Shiva in man. Therefore, worshipful attitude towards Shakti is incumbent upon man evolving in Shivahood.
Theology abounds in terms such as Uma-Maheshwar, Lakshmi-Narayana, Radha-Krishna, Sita-Ram, Shiva-Shakti, Purusha-Prakriti, Ardhanarishwar, spirit and matter. These are all indicative of the fact that existence is a mixture of the sentient and the insentient.
(The following explanation is by Marc Allen)
I feel that the Kabbala- so-called ‘esoteric’ Judaism – expresses it very clearly and simply. Those who have studied other traditions will see many similarities.
To study the Kabbala is to study the ‘Tree of Life’. All things are contained within the Tree of Life. The creation of the Tree of Life reflects the mysteries of all creation. And the study of the Tree of Life explains the mysteries of ourselves, for we are a microcosm, mirroring the vast macrocosm: ‘As above, so below’.
The Tree of Life begins with emptiness, within the vast, shining void of space. Then it begins as a very subtle ‘spiritual impulse’ – the impulse to create. Then this very subtle spiritual impulse becomes something more tangible: a thought, a clearer, more definite impulse to create something. Once the impulse has become a thought, it gains momentum and becomes a feeling, an emotional impulse. This feeling, supported by a sustained thought, soon becomes manifested in physical form, as an object we can experience with our senses.
The way in which the Tree of Life is formed reflects the way in which everything in our lives is created. Everything has gone through this cycle: it is first a spiritual impulse, then a thought, then a feeling, then it becomes a physical manifestation. Everything we have created in our lives was first a thought, and then a feeling. Anything we consistently hold in our minds to be true or real will become true or real in our physical universe.
This explains why affirmations are so powerful – and why they are not so mysterious. Affirmations are our very thoughts themselves, supported by our emotions. We are saying affirmations all the time – whether consciously or unconsciously. The universe always says ‘yes’ to our affirmations, always supports them, because we are the universe, we are the Tree of Life, and we are creating our own reality, through our thoughts and feelings and spiritual impulses.”
do to change the quality of our lives, and to create the things we want.
The power of affirmations
Affirmations are the force of creation.
“Every thought has a counterpart in a word or sound; the word and the thought are inseparable. The external part of a thing is what we may call the thought. The same thought may be expressed by different words or sounds. Though the sounds vary, yet the relation between the sound and the thoughts is a natural one”.
(Swami Nikhilananda Sri Ramakrishna Math:)
The power of affirmations can be stated very simply: Affirmations are the force of creation. For
AUM being the sound symbol of Parmatman (Supreme Reality), it is considered to be the first vibration as sound emanating at the beginning of creation.
“In the beginning was the word….”(John 1:10)
To affirm means to make firm. There is very little mystery about how and why affirmations work, once the principle is understood. An affirmation is simply a spoken declaration, in the present tense, which creates a desired reality.
Affirm what you know to be true in your heart, and you will create that reality. Affirm that you are free, and strong, and attractive, and prosperous, and loving – and you will find, often in a remarkably short time, that your outer world will begin to change as a reflection of your changing inner consciousness.
The act of creation
To understand how an affirmation has the power to create something, we must first understand how creation works. A great many different mythologies, mystical traditions, scientific studies, and religions have investigated the mysteries of creation. Many of these have come up with similar findings.
How is it possible for another person to know what idea or thought I have in my mind? Is it possible for me to make that idea come out of my mind and make it enter the mind of another person? To do that, I will have to summon the help of Mother Saraswati (Vak Devi) the goddess of speech (also known as the goddess of learning), or use the written word to communicate. This power or shakti when combined with the static thought, makes it possible for the thought or idea to travel.
This is a miraculous power or shakti. If I am speaking to an audience of fifty people, this power becomes manifold or multiplies and with my each thought enters the minds of all fifty people. If my talk is broadcast via satellite and if there are a million listeners, this shakti becomes a million fold. Its capacity is unlimited.
This combination of the product of human consciousness (thought) with Shakti makes manifestation of things possible. The clothes we wear, the chair on which we seat, the books we read, the computers we use; all these were first conceived as ideas in the human mind. The chairman of a big corporation conceives of an idea that a fifty-story sky-scraper building should be built. He conveys this idea, using his power (shakti) of speech, to the board of directors who approve it.
The idea is then conveyed with the aid of Mother Saraswati (speech or written words) to the financiers, to the architect, to the contractors, to the labourers on site. The result is the manifestation of a fifty-story building. The thought became a thing. Thoughts are things. Examine everything that surrounds one in the house.
Everything before being made existed as thought or idea before becoming a stove, table, clock, calendar, screwdriver, soap powder.
This is at the human level of microcosm.
At the cosmic level of macrocosm, the combination of Shiva and Shakti (Spirit and Matter) makes possible the manifestation of the universe. The dynamic shakti functions on the static Shiva. The substratum is Shiva and the vibrant manifestation is shakti. Like the screen (the substratum) and the projected image upon the screen (in a movie theatre).
Shiva and shakti are inseparable aspects of the one Reality, like the whiteness in milk; like the brilliance in diamond and like the word and its meaning. Just as heat is inherent in fire, the power inherent in God (Shiva) is maya (shakti). The manifest universe is the display of shakti or maya.
Man is constituted of both Shiva and Shakti. The persisting personality in him is Shiva and the perishing form is shakti. The being in him is Shiva and the becoming in him is shakti. The awareness or consciousness is Shiva and the physique is shakti. The sentient Shiva manifests Himself through the insentient matter viewed as shakti. The insentient physique enshrines and nurtures the sentient in man. In other words, Mother Nature nurtures what is sentient in man. Shakti rears the Shiva in man. Therefore, worshipful attitude towards Shakti is incumbent upon man evolving in Shivahood.
Theology abounds in terms such as Uma-Maheshwar, Lakshmi-Narayana, Radha-Krishna, Sita-Ram, Shiva-Shakti, Purusha-Prakriti, Ardhanarishwar, spirit and matter. These are all indicative of the fact that existence is a mixture of the sentient and the insentient.
(The following explanation is by Marc Allen)
I feel that the Kabbala- so-called ‘esoteric’ Judaism – expresses it very clearly and simply. Those who have studied other traditions will see many similarities.
To study the Kabbala is to study the ‘Tree of Life’. All things are contained within the Tree of Life. The creation of the Tree of Life reflects the mysteries of all creation. And the study of the Tree of Life explains the mysteries of ourselves, for we are a microcosm, mirroring the vast macrocosm: ‘As above, so below’.
The Tree of Life begins with emptiness, within the vast, shining void of space. Then it begins as a very subtle ‘spiritual impulse’ – the impulse to create. Then this very subtle spiritual impulse becomes something more tangible: a thought, a clearer, more definite impulse to create something. Once the impulse has become a thought, it gains momentum and becomes a feeling, an emotional impulse. This feeling, supported by a sustained thought, soon becomes manifested in physical form, as an object we can experience with our senses.
The way in which the Tree of Life is formed reflects the way in which everything in our lives is created. Everything has gone through this cycle: it is first a spiritual impulse, then a thought, then a feeling, then it becomes a physical manifestation. Everything we have created in our lives was first a thought, and then a feeling. Anything we consistently hold in our minds to be true or real will become true or real in our physical universe.
This explains why affirmations are so powerful – and why they are not so mysterious. Affirmations are our very thoughts themselves, supported by our emotions. We are saying affirmations all the time – whether consciously or unconsciously. The universe always says ‘yes’ to our affirmations, always supports them, because we are the universe, we are the Tree of Life, and we are creating our own reality, through our thoughts and feelings and spiritual impulses.”
Thursday, November 13, 2008
Religion in ancient Tamil country
Prehistory
During the megalithic period of about 1000 BCE - 400 BCE, people of South India including Tamilakam, shared many beliefs and practices with the megalithic builders elsewhere in the Indian subcontinent and beyond. The famous 3.5 metre-high granite figure excavated at Mottur, in present-day Vellore district, is considered the oldest known anthropomorphic representation of God in stone in the Tamil country.Some form of Mother Goddess worship was prevalent in the megalithic period, as suggested by the discovery of a copper image of a Goddess in the urn-burials of Adichanallur and other excavations in Tamil Nadu that have yielded headstones, shaped like the seated Mother. Megalithic culture attached great importance to the cult of the dead and ancestors. It is also likely that certain gods later absorbed into the Hindu pantheon, such as Aiyanar (or Sastha), Murugan (the later Kartik), Korravai (Durga), Naga deities, etc., were originally tribal gods of this period.
Nagas
Painting of Kali: a frightful image similar to the one worshipped by the Nagas
The Nagas, who conquered the aboriginal tribes such as the Villavar and the Minavar, worshipped the dread goddess Kali and carried out animal sacrifices at her shrines. The image of Kali was decked in a most frightful manner: her matted hair was tied up like a crown on her head with the shining skin of a cobra and the curved tusk of a boar was fastened in her hair to resemble the crescent. A string of tiger's teeth served as a necklace around her shoulders. The striped skin of a tiger was wound around her waist like a garment. She was mounted on a tall stag with branching antlers and held a strong bow bent and ready to shoot. Drums rattled and pipes squeaked in front of her image while fierce Nagas slaughtered buffaloes at her altar.
Hinduism
Karthigaideepam is celebrated by lighting of the Agal vilakku or oil lamps
During the Sangam age, Hinduism, including Vedic Brahminism, had become a popular religion among the people. Siva, Muruga, Krishna, Balarama and Kali were some of the popular deities among the Hindus. The division of the Sangam landscape into five regions, is also apparent in religion - with each region having had its own patron deity.
The people of the Kurinji or the mountainous regions worshipped Muruga, the god of war. He was portrayed as having six faces and twelve arms. His shrines were usually on the peaks of high hills or in the midst of dense forests. He carried a lance as his weapon and hence was called Velan or lancer. Animal sacrifices were carried out under sheds that were put up for the purpose, with flags hoisted over them that bore the emblem of Muruga, the rooster. Ancient mythology has it that Muruga was the commander-in-chief of the celestial army when it fought the Asuras or the demons. According to the tradition of the Kuravas, the hill people, Muruga married a maiden of their tribe.
The people of the pastoral lands or the Mullai regions worshipped Krishna and his brother Balarama. The shepherd races of these regions amused themselves by enacting plays that portrayed the main events of Krishna’s mythical life, such as his childhood pranks, his victory against the evil Kamsa, his embassy to Duryodhana and other episodes involving him in the Mahabaratha. Krishna was also popularly known as Mayavan or Mayon, the deceiver. Balarama his elder brother was believed to have extraordinary physical strength. The Marutam people(Mallar) worshipped Indra or Ventan, while the Neital people considered Varunan or Katalon to be their patron deity and the Palai people worshipped Korravai or Kali. Among the higher classes of the Tamil society, the favorite deity was Siva. He was portrayed as a man of fair complexion with tangled locks of red hair and three eyes, the third one situated in the middle of his forehead. He wore tiger’s skin and rode a bullock, armed with a battle-axe and the trishul. The temples of Siva were considered the most stately and august of the public edifices.
Other popular deities of this age were Kama the god of love, Surya the sun, Chandra the moon and Yama the god of death. The Brahmins of the Tamil country attached great importance to the performance of Yagas or Vedic sacrifices. Priests, learned in the Vedic rites, performed these sacrifices usually under the patronage of the kings.
The temples of the Sangam age were built out of perishable materials such as plaster, timber and brick, which is why no traces of them are found today. The only public structures of any historical importance belonging to this age that have survived to this day are the rock-beds hewn out of natural rock formation, that were made for the ascetics. The Cilapatikaram and the Sangam poems such as Kaliththokai, Mullaippattu and Purananuru mention several kinds of temples such as the Puranilaikkottam or the temple at the outskirts of a city, the Netunilaikkottam or the tall temple, the Palkunrakkottam the temple on top of a hill, the Ilavantikaippalli or the temple with a garden and bathing ghat, the Elunilaimatam or a seven storeyed temple, the Katavutkatinakar or the temple city.
Some of the popular festivals of this age were Karthigaideepam, Tiruvonam, Kaman vizha and Indira vizha. Karthigaideepam was otherwise known as Peruvizha and was celebrated in the Tamil month of Karthigai every year. Tiruvonam was celebrated in the month of Avani to denote the birth of Mayon. The Kaaman vizha was held in the spring and during this festival, men and women dressed up well and participated in dancing. Indravizha included the performance of Vedic sacrifices, prayers to various gods, musical recitals and dancing.
Buddhism
Footprint of Buddha engraved on stone, c. 1st century CE
The Buddhists worshiped the impressions of Buddha’s feet engraved on stone and platforms made of stone that represented his seat. The pious Buddhist walked round them, with his right side towards them and bowed his head as a token of reverence. The Cilapatikaram mentions that the monks worshipped Buddha by praising him as the wise, holy and virtuous teacher who adhered to his vows strictly, as the one who subdued anger and all evil passions and as the refuge of all mankind. In the Buddhist Viharas or monasteries, learned monks preached their sermons, seated in a place which was entirely concealed from the view of the audience. The Buddhists did not observe the distinctions of caste and invited all ranks to assemble on a footing of equality. Self-control, wisdom and charity were among the virtues preached and practiced by the monks, who were numerous in the ancient Tamil country.
Jainism
An alms bowl
The Jains (a.k.a Nigranthas[14]) worshipped Argha whom they considered to be the Supreme Intelligence which governs the Universe. His image was that of a naked man, seated or standing under an Ashoka tree, holding up a triple umbrella. The main priniciples that the Jains followed were to not harm any living creature, not speak an untruth and to avoid envy, greed, anger and evil speech. Their community was divided into two sections, the laymen or sravakas (literally, hearers) and the religious men. The religious men were further divided into five classes called the Panchaparameshtin. These were the Argha the holy men, the Siddha who had supernatural powers, the Upadhyaya or the religious teachers, the Acharaya or the priests and the Sadhu or pious people. Both men and women were allowed to enter the monastery and take vows of celibacy. The monks preached from pulpits that were erected near their temples or in the open squares at the crossing of public roads. They carried an alms bowl, a hoop made of twine to hold the water-pot and a bundle of peacock feathers that they used to gently sweep off insects to avoid hurting them, before sitting or lying down on a place. They repeated a short prayer called the Panchamantra.
During the megalithic period of about 1000 BCE - 400 BCE, people of South India including Tamilakam, shared many beliefs and practices with the megalithic builders elsewhere in the Indian subcontinent and beyond. The famous 3.5 metre-high granite figure excavated at Mottur, in present-day Vellore district, is considered the oldest known anthropomorphic representation of God in stone in the Tamil country.Some form of Mother Goddess worship was prevalent in the megalithic period, as suggested by the discovery of a copper image of a Goddess in the urn-burials of Adichanallur and other excavations in Tamil Nadu that have yielded headstones, shaped like the seated Mother. Megalithic culture attached great importance to the cult of the dead and ancestors. It is also likely that certain gods later absorbed into the Hindu pantheon, such as Aiyanar (or Sastha), Murugan (the later Kartik), Korravai (Durga), Naga deities, etc., were originally tribal gods of this period.
Nagas
Painting of Kali: a frightful image similar to the one worshipped by the Nagas
The Nagas, who conquered the aboriginal tribes such as the Villavar and the Minavar, worshipped the dread goddess Kali and carried out animal sacrifices at her shrines. The image of Kali was decked in a most frightful manner: her matted hair was tied up like a crown on her head with the shining skin of a cobra and the curved tusk of a boar was fastened in her hair to resemble the crescent. A string of tiger's teeth served as a necklace around her shoulders. The striped skin of a tiger was wound around her waist like a garment. She was mounted on a tall stag with branching antlers and held a strong bow bent and ready to shoot. Drums rattled and pipes squeaked in front of her image while fierce Nagas slaughtered buffaloes at her altar.
Hinduism
Karthigaideepam is celebrated by lighting of the Agal vilakku or oil lamps
During the Sangam age, Hinduism, including Vedic Brahminism, had become a popular religion among the people. Siva, Muruga, Krishna, Balarama and Kali were some of the popular deities among the Hindus. The division of the Sangam landscape into five regions, is also apparent in religion - with each region having had its own patron deity.
The people of the Kurinji or the mountainous regions worshipped Muruga, the god of war. He was portrayed as having six faces and twelve arms. His shrines were usually on the peaks of high hills or in the midst of dense forests. He carried a lance as his weapon and hence was called Velan or lancer. Animal sacrifices were carried out under sheds that were put up for the purpose, with flags hoisted over them that bore the emblem of Muruga, the rooster. Ancient mythology has it that Muruga was the commander-in-chief of the celestial army when it fought the Asuras or the demons. According to the tradition of the Kuravas, the hill people, Muruga married a maiden of their tribe.
The people of the pastoral lands or the Mullai regions worshipped Krishna and his brother Balarama. The shepherd races of these regions amused themselves by enacting plays that portrayed the main events of Krishna’s mythical life, such as his childhood pranks, his victory against the evil Kamsa, his embassy to Duryodhana and other episodes involving him in the Mahabaratha. Krishna was also popularly known as Mayavan or Mayon, the deceiver. Balarama his elder brother was believed to have extraordinary physical strength. The Marutam people(Mallar) worshipped Indra or Ventan, while the Neital people considered Varunan or Katalon to be their patron deity and the Palai people worshipped Korravai or Kali. Among the higher classes of the Tamil society, the favorite deity was Siva. He was portrayed as a man of fair complexion with tangled locks of red hair and three eyes, the third one situated in the middle of his forehead. He wore tiger’s skin and rode a bullock, armed with a battle-axe and the trishul. The temples of Siva were considered the most stately and august of the public edifices.
Other popular deities of this age were Kama the god of love, Surya the sun, Chandra the moon and Yama the god of death. The Brahmins of the Tamil country attached great importance to the performance of Yagas or Vedic sacrifices. Priests, learned in the Vedic rites, performed these sacrifices usually under the patronage of the kings.
The temples of the Sangam age were built out of perishable materials such as plaster, timber and brick, which is why no traces of them are found today. The only public structures of any historical importance belonging to this age that have survived to this day are the rock-beds hewn out of natural rock formation, that were made for the ascetics. The Cilapatikaram and the Sangam poems such as Kaliththokai, Mullaippattu and Purananuru mention several kinds of temples such as the Puranilaikkottam or the temple at the outskirts of a city, the Netunilaikkottam or the tall temple, the Palkunrakkottam the temple on top of a hill, the Ilavantikaippalli or the temple with a garden and bathing ghat, the Elunilaimatam or a seven storeyed temple, the Katavutkatinakar or the temple city.
Some of the popular festivals of this age were Karthigaideepam, Tiruvonam, Kaman vizha and Indira vizha. Karthigaideepam was otherwise known as Peruvizha and was celebrated in the Tamil month of Karthigai every year. Tiruvonam was celebrated in the month of Avani to denote the birth of Mayon. The Kaaman vizha was held in the spring and during this festival, men and women dressed up well and participated in dancing. Indravizha included the performance of Vedic sacrifices, prayers to various gods, musical recitals and dancing.
Buddhism
Footprint of Buddha engraved on stone, c. 1st century CE
The Buddhists worshiped the impressions of Buddha’s feet engraved on stone and platforms made of stone that represented his seat. The pious Buddhist walked round them, with his right side towards them and bowed his head as a token of reverence. The Cilapatikaram mentions that the monks worshipped Buddha by praising him as the wise, holy and virtuous teacher who adhered to his vows strictly, as the one who subdued anger and all evil passions and as the refuge of all mankind. In the Buddhist Viharas or monasteries, learned monks preached their sermons, seated in a place which was entirely concealed from the view of the audience. The Buddhists did not observe the distinctions of caste and invited all ranks to assemble on a footing of equality. Self-control, wisdom and charity were among the virtues preached and practiced by the monks, who were numerous in the ancient Tamil country.
Jainism
An alms bowl
The Jains (a.k.a Nigranthas[14]) worshipped Argha whom they considered to be the Supreme Intelligence which governs the Universe. His image was that of a naked man, seated or standing under an Ashoka tree, holding up a triple umbrella. The main priniciples that the Jains followed were to not harm any living creature, not speak an untruth and to avoid envy, greed, anger and evil speech. Their community was divided into two sections, the laymen or sravakas (literally, hearers) and the religious men. The religious men were further divided into five classes called the Panchaparameshtin. These were the Argha the holy men, the Siddha who had supernatural powers, the Upadhyaya or the religious teachers, the Acharaya or the priests and the Sadhu or pious people. Both men and women were allowed to enter the monastery and take vows of celibacy. The monks preached from pulpits that were erected near their temples or in the open squares at the crossing of public roads. They carried an alms bowl, a hoop made of twine to hold the water-pot and a bundle of peacock feathers that they used to gently sweep off insects to avoid hurting them, before sitting or lying down on a place. They repeated a short prayer called the Panchamantra.
Wednesday, November 12, 2008
Karthigai - The Month of Illumination and Brightness
The Tamil month ‘Karthigai’ derives its name from the Tamil star ‘Krithiga’. Lord Shiva, with His divine light, created Lord Muruga, with the assistance of the Krithiga goddesses. This fact makes it clear that the ‘Karthigai’ month is very special for Lord Muruga.
The ‘Devas’, the heavenly immortals, put in their best possible efforts to have a darshan of Lord Shiva. Lord Brahma assumed the form of a swan and Lord Vishnu, the form of a boar and conducted an extensive search in the sky and in the nether world respectively. Lord Shiva gave a darshan to them in the form of flaming light whose ends could not be defined. This form is called the ‘Annamalai Deepam’. The Mondays of the ‘Karthigai’ month are celebrated as ‘Karthigai Somavaaram’ in all the Shiva temples.
Let me recall an interesting story. A small mouse, in a Shiva temple, accidentally drew out the wick of the lamp and thereby made the lamp glow and fill the temple with brightness. It is believed that this mouse was born as a king later on, as a reward for drawing out the wick of the lamp unknowingly. As a mark of this event on the full moon day, or on the day of the ‘Bharani’ star of the Tamil month Karthigai, is called the ‘Mahabharani’. On this day bonfires (called as ‘sokkapaanai’ in Tamil) are made in the temples. This signifies that we set fire to our sins and sorrows.
Apart from these, it is in the month of ‘Karthigai’ the devotees of Lord Ayyappa take on a pilgrimage to Sabarimala, the abode of Lord Ayyappa. Similarly ‘Karthigai’ month is very special for Lord Vishnu too.
If the new moon day falls on a Monday during the Karthigai month then going round the peepul tree (‘valam varuthal’) is considered equivalent to going round the Trimurtis- namely Brahma, Vishnu and Shiva. That is why the Lord in the Bhagavad Gita states that ‘of all the trees I am the peepul tree’. Similarly ‘annabishekam’ is performed on the full moon day of the Karthigai month for Lord Shiva.
Of the five holy shrines of Lord Shiva, the ‘Pancha bootha kshetram’, Thiruvannamalai is the ‘Jyothi Kshetram’ where the Lord is personified as the divine light combined with brightness and wisdom. (‘Pancha Bootham’ refers to the five elements of nature namely earth, water, fire, sky and air. Lord Shiva is worshipped in these forms in five shrines known as the Pancha Bootha Kshetram.) We are all aware that during the Karthigai month a huge light is lit on the hilltop. It is believed that the Lord is in the form of that light. Apart from this, lamps are lit in all the houses and it is a feast to see the houses glowing with lamps.
The Tamil month Karthigai is always associated with poojas, illumination, offerings and what not. It has always been a special month for Hindus. It can therefore be concluded that Karthigai means illumination and brightness.
Source ‘Gnana Malargal’ - Sri Jayendra Saraswathi Swamigal
One of the earliest references to the festival is found in the “Ahananuru”, a book of poems which dates back to the Sangam Age (200 B.C. to 300 A.D.) The “Ahananuru” clearly states that Karthigai is celebrated on the full moon day of the Tamil month of Karthigai. It was one of the most important festivals of the ancient Tamils. Avaiyyar, the renowned poetess of the Sangam Age refers to the festival in her songs.
Poompuhar with New identity
A submerged coastal city near Poompuhar in Nagapattinam district could well be the birth place of modern civilisation, archaeologists say.
Based on extensive research done by him in the area, Graham Hancock, a Edinburgh-born marine archaeologist, claims that the Poompuhar site could even predate the Sumeria in Mesopotamia, which is where civilisation is believed to have originated 5000 years ago. The Poompuhar site was swallowed by the sea 11,000 years ago, he revealed during a speech at an exhibition organised by the Mythic Society, Bangalore in Dec 2002.
According to some fascinating details made available to this correspondent, Graham came across evidence during an underwater exploration in the area in 2001 to show that the place could have been swallowed up by a 400 feet tidal wave at the end of the last Ice Age between 17,000 and 7,000 years ago.Another Indian city that was similarly submerged was the Gulf of Cambay, in the north-west. Citing ancient Tamil flood myths which speak of a great kingdom called Kumari Kandam that once existed in this area but was eventually swallowed up by the sea, Graham says this means the Poompuhar site could date back 11,600 years ago.
Prior to Hancock's findings,the National Institute of Oceanography (NIO), Goa, had conducted offshore archaeological investigations in the same area in the late 1980s using an instrument called Sidescan Scanner. One man-made structure in particular was singled out for investigation in 1991 and 1993. The divers also found a horse-shoe-shaped object at a depth of 23 metres.
Onshore exploration near Chinnavanagiri, south of Poompuhar revealed a ring well along with megalithic black and red wares. A few ring wells were also found near Vanagiri, Tranquebar and Poompuhar. A Sangam period brick structure was unearthed near the present Kannagi statue at Poompuhar. Another L-shaped brick structure was also noticed at low tide, suggesting that a large part of ancient city of Poompuhar must have been submerged in the sea.
Even after such brilliant findings near Poompuhar, the NIO, surprisingly, did not evince interest on further research after 1993. In 2001, when Hancock visited South India, he caught up with the NIO and in 2001, he arranged for an exploration funded by Channel 4 in Britain and the Learning Channel in the US. The remains of the submerged city were videographed.
Further research convinced Hancock that the ruins were of great antiquity. probably dating more than 7,000 years ago. Glenn Milne, a geologist at the University of Durham, UK, confirmed Hancock's views, which later threw up evidence that the submerged city near Poompuhar was far superior than any found in the Harappan sites.
Hancock's findings seem to signal the start of an exciting era in Indian archeology. Further exploration might solve more mysteries about the origin of modern civilisation.
Ironically though, the Poompuhar findings have evoked no interest among Indian archaeologists though Poompuhar town holds a pride of place in the history of ancient Tamil Nadu as the port capital of the Cholas and the location for the epic Silapathigaram.
Publication: New Indian Express Date: December 17, 2002
Based on extensive research done by him in the area, Graham Hancock, a Edinburgh-born marine archaeologist, claims that the Poompuhar site could even predate the Sumeria in Mesopotamia, which is where civilisation is believed to have originated 5000 years ago. The Poompuhar site was swallowed by the sea 11,000 years ago, he revealed during a speech at an exhibition organised by the Mythic Society, Bangalore in Dec 2002.
According to some fascinating details made available to this correspondent, Graham came across evidence during an underwater exploration in the area in 2001 to show that the place could have been swallowed up by a 400 feet tidal wave at the end of the last Ice Age between 17,000 and 7,000 years ago.Another Indian city that was similarly submerged was the Gulf of Cambay, in the north-west. Citing ancient Tamil flood myths which speak of a great kingdom called Kumari Kandam that once existed in this area but was eventually swallowed up by the sea, Graham says this means the Poompuhar site could date back 11,600 years ago.
Prior to Hancock's findings,the National Institute of Oceanography (NIO), Goa, had conducted offshore archaeological investigations in the same area in the late 1980s using an instrument called Sidescan Scanner. One man-made structure in particular was singled out for investigation in 1991 and 1993. The divers also found a horse-shoe-shaped object at a depth of 23 metres.
Onshore exploration near Chinnavanagiri, south of Poompuhar revealed a ring well along with megalithic black and red wares. A few ring wells were also found near Vanagiri, Tranquebar and Poompuhar. A Sangam period brick structure was unearthed near the present Kannagi statue at Poompuhar. Another L-shaped brick structure was also noticed at low tide, suggesting that a large part of ancient city of Poompuhar must have been submerged in the sea.
Even after such brilliant findings near Poompuhar, the NIO, surprisingly, did not evince interest on further research after 1993. In 2001, when Hancock visited South India, he caught up with the NIO and in 2001, he arranged for an exploration funded by Channel 4 in Britain and the Learning Channel in the US. The remains of the submerged city were videographed.
Further research convinced Hancock that the ruins were of great antiquity. probably dating more than 7,000 years ago. Glenn Milne, a geologist at the University of Durham, UK, confirmed Hancock's views, which later threw up evidence that the submerged city near Poompuhar was far superior than any found in the Harappan sites.
Hancock's findings seem to signal the start of an exciting era in Indian archeology. Further exploration might solve more mysteries about the origin of modern civilisation.
Ironically though, the Poompuhar findings have evoked no interest among Indian archaeologists though Poompuhar town holds a pride of place in the history of ancient Tamil Nadu as the port capital of the Cholas and the location for the epic Silapathigaram.
Publication: New Indian Express Date: December 17, 2002
Tuesday, November 11, 2008
Who Brought The Mayans To Mexico? or Were the ancient Turks, Akkads (Sumerians) and Dravidians (Tamils) the parents of Mexico and Meso-America?
THE FOREFATHERS OF THE MAYANS SET SAIL FOR MESO-AMERICA.
[Right: A beach in the Konkan.] The time is about 1,500 BC. A fleet of Tamil ships in some harbor of the Konkan or Kankon, a beautiful white sand coastline stretching from today’s Maharasthra to the southern tip of Western India, raises anchor and sails south to what is now the large island nation of Ceylon (today’s Sri Lanka). Their goal is to sail to Patala or what is now Mexico and Meso-America, leaving emigrant settlers there. During their stay in Ceylon, they recruit skilled stone workers, skilled craftsmen, and temple builders in the province of Maya, to build a new Tamil civilization over or alongside an Akkad-type (Sumerian) civilization that was already in Meso-America: that of the Olmecs or Olman. 
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