Thursday, April 13, 2017

Hemalamba or Hevilambi?

There is a confusion in the name of the New Year that begins tomorrow (14th April 2017) among some people of Tamilnadu. Some Tamil almanacs mention the New Year name as Hemalambi, while most Tamil almanacs mention the name as Hevilambi. The issue is that the prediction for the year differs with these two names. Hemalambi predicts bountiful rainfall whereas Hevilambi predicts lack of rainfall or delayed rainfall. In this post I have attempted to look into the differences from my current knowledge of this topic.



The names of these Years gain significance as they stipulate some major events expected to happen in that year.  Besides there are predictions on overall prosperity for the land based on expected rainfall, the resultant agricultural production and the price level. Our ancestors (sages and siddhars) have written predictions on these lines for all the 60 years of the cycle. Hemalambi and Hevilambi do not come with the same prediction.  Such a difference is not observed in the names of the other years.

Year and predictions vary from region to region

One major feature that can be noticed is that the New Year does not begin on the same date throughout India. The differences can be attributed to the regional rainfall activity (which is not the same throughout India) and the kings or dynasties who laid down their own systems based on the advice of the astrologers.  However most regions seemed to follow the 60 year names of the Jupiter cycle (Brihaspathi chakra). From the records of Asiatic Society (1840 edition), it comes to be known that the same cycle was followed in Tibet and China too.

·       North east India including Bengal and Tibet together followed the Jupiter cycle which begins on the year Vijaya (in the 60 year cycle). Vijaya is the 27th year in the cycle that starts from Prabhava. The reckoning of the years is based on Surya Siddhantha.

·       There is another rule known as Jyotistava by which the years are calculated from Prabhava (the first year of the cycle). This is followed in Tamilnadu.

·       A 3rd rule was known as Telinga rule in which the year starts from Pramathi. Pramathi is the 13th year in the cycle that starts with Prabhava. The records of the Asiatic Society say that this method was prevalent in Peninsular India at that time (till 1800s).

Based on such variations in application of rules, the upcoming New Year must be Keelaka and not Hevilambi. Presently North Indian regions follow Telinga rule and as such the New Year is Keelaka in many parts of North India. This shows that the names (based on rainfall predictions) and methods have changed completely between North and South India.

The name Telinga in Telinga rule sounds like Tailinga / Telunga, the region of Andhra and Telangana. They follow the same cycle starting from Prabhava as we do in Tamilnadu. However the Yugadhi (Lunar year) that marks their New Year is Hemalambi and the predictions point out to good monsoon.
But the prediction for Hevilambi written in Tamil by Idai-k-kaattu siddhar gives an opposite view.



The story of Idai-k-kattu Siddhar shows that he had rewritten the Year predictions as he found the then-existing predictions not coming true. According to that story he saved food for himself and his goats expecting a drought year whereas the year prediction was a bountiful monsoon.  Others remained hopeful of good rains, but the expected rains did not materialise. As a result, while this Siddhar and his dependants remained unaffected by drought, others in the lands suffered a lot. It was only after that, the Siddhar was supposed to have written down his predictions for the 60 year cycle. His predictions are still being quoted in all almanacs in Tamilnadu.


As such Hevilambi is not expected to see good rains this year. The word ‘vilambi’ in Hevilambi means delay or decline in Sanskrit. The ‘He’ in Hevilambi is vocative case that is used to address, like “oh, Vilambi!” . This indicates that there would be a delay in rains or a decline in the amount of rainfall.

The next year is Vilambi which also means the same. But coming after Hevilambi, it indicates somewhat better rains than that is realised in Hevilambi.

The story of the Siddhar and the re-worked year prediction shows that what was used until then was found to be unsatisfactory. This was perhaps due to the reason of the rainfall scenario being totally different in Tamilnadu from what is experienced in the neighbourhood, say, in Telugu speaking regions or in Kerala.

 

Though Kerala also follows the same year cycle, I doubt whether they follow the same prediction. I have no idea of the predictions in their land. However, based on the historical records, I found that they were following a different Era until a couple of centuries ago. It was the Parashurama Era and was followed in the western coast right from Mangalore in the north till Cape Comorin in the south, including the stretches of present day Kerala. Thinking of this Era followed in this specific region, it is absolutely relevant as the whole stretch of this region come under the same type of rainfall activity.
Thinking on similar lines for Telugu speaking regions, they cannot have the same year predictions for all the 60 years as given by Idai-k-kattu Siddhar.  This year being Hemalambi for them, they can expect good rains in their lands while Tamil nadu may come under the effect of Hevilambi.


Origin of the name, Hemalambi

The cycle of Brihaspathi (Jupiter) mentions Hemalamba and not Hevilambi. All the names of this cycle have been taken up by the current systems used in different parts of India. In the case of Hemalambi, the name is different and the prediction is also different for Tamilnadu.

The 60 years of this cycle were divided into 12 yugas having 5 year duration each. The Yuga at human scale, as relevant for Vedic life was made of only 5 years. Hemalamba / Hemalamva (Hevilambi for Tamil nadu) is the 31st year or the first year of the 7th yuga in Jupiter cycle.

The prediction for Hemalamba in Jupiter cycle expects damage of crops due to storm and rains. It does not speak about delay or decline in rains as predicted by Idai-k-kattu Siddhar. Going by the tradition of usage of this cycle in Bengal and NE India until 1800s, we can expect this prediction becoming true for those regions.

As Kerala was under a different system (Parashuraam Yuga), the predictions can be different from what Indai-kkattu Siddhar says or even what Jupiter system says.

In the final analysis, we can say that the Jupiter cycle which is still present throughout India had seen modifications in the past as Siddhar had done.

As Siddhar- prediction expects a drought for Tamil speaking lands, we can take a cue from Jupiter cycle to look for remedies.

As per Jupiter cycle, the 7th yuga starting with Hemalamba (Hevilambi) is ruled by Pithrus. This implies that people must worship or propitiate Pithrus in all the 5 years starting with Hemalamba (Hevilambi).

With drought already having set in Tamilnadu and a fall in rainfall expected (as per my rainfall research too) this year, let people worship their departed ancestors with all fervour and devotion. May the water droplets offered to them come back as rains for all of us!


"swasthir maanushEbhyah :
Oordhwam jigaathu bheshajam/
Sham no asthu dwi-padhE:
Sham Chathush padhE
OM Shanthi Shanthi Shanthi:"

(Translation)
Let there be goodness to human beings.
Let the plants which are like medicine to us grow up well.
Let the bipeds and quadrupeds be well.
Let there be our goodwill to them.
Let there be peace at all three levels of
Bhu (physical),
Bhuvah (vital)
and swah
(mental levels of)
all these beings






Wednesday, April 12, 2017

Diseases caused by Poorva Janma karma – Part 2 (Diabetes)


Diabetes is the most common disease of the present times. With nearly 50 million people suffering from this disease, India has earned a notorious name as the Diabetes capital of the world. This blog is exclusively on the karmic causes of this disease and remedies.

But before going into the details, let me highlight a feature from a temple- inscription found in Coimbatore region that says that a person was cured of this disease. A person by name Tribhuvana singan was suffering from diabetes (prameha) and prayed to Lord Shiva, known by name Lord Marudeesar at Kadathur temple, to get relieved of this disease. He did get relief from this disease and pledged to donate 1 kuruni rice (1 kuruni = 8 padi which is roughly equal to 12 kg) every day to this temple. This is mentioned in the inscription found in the eastern wall of the mandapa of this deity. This happened in the year 1302 CE.


{Source: Coimbatore Maavatta Kalvettugal – Part 1}

The original name of this deity is Marudavaneswarar, meaning the one who belongs to Maruda vanam. Marudam is a tree which is known as Arjuna tree in Sanskrit. That is the reason this deity is also known as Arjuneswarar.  Arjuna tree grows in nature where there is abundant underground water. In Mahabharata, Arjuna fetched water to Bheeshma on the arrow-bed by shooting an arrow at the water vein near this tree. It is perhaps for this reason this tree got the name Arjuna.

The deity of Kadathur, Marudeesar is seen near water in such a way that the reflection of sun rays on the water falls on the deity. This happens throughout the year.


{Read more on this temple here }

In Ayurveda, the ingredients of Arjuna tree are used to cure heart diseases. In popular belief, the deity connected with Arjuna tree (Marudam tree) has answered the prayers related to water. Diabetes or Prameha is known as “Neerizhivu” (நீரிழிவு நோய்) in Tamil, implying that it is to do with loss of water (passing urine very often). From the inscription it comes to be known that people suffering from diabetes had prayed to this lord and got cured. The name Marudeesar in the inscription also shows how the original name has changed over time from Marudavaneswarar even as early as the 14th century. That means this deity is very old and the temple had existed many centuries before that.

Having given a remedial worship to cure diabetes through this information, let me now go ahead with the karmic causes for diabetes as given in Pransa Marga and Karma Vipaka text called Veerasimhaavaloka.


Source
Previous karma
Remedy

Prasna Marga

  •           Sexual relationship with animals, unmarried virgins, wives of preceptors and widows.

  •          Hatred of teachers

  •          Stealing food from Brahmins

  •          Causing grief to others

  •          Illicit relationship with mother, mother-in-law and brother’s wife.


  •          Performing Homas.

  •          Gift of gold, cow, water and food.

  •          Chanting Varuna Mantra.
Veerasimhaavaloka

  •          Lustful

  •         Self-centred

  •          Going after women without any discrimination

  •          Stealing property of spiritual institutions.

  •          Krschchandrayana Vratha.

  •          Homa conducted by chanting Purusha Sooktha, Gayarti and Rudra Sooktha.

  •          Donation of cow made of gold.

  •          Remedial measures to Sun and Mercury


Two revelations from the above table:-

(1) In the Kadathur temple instance written above, the donor must have chanted Rudra sooktham and Varuna Gayartri to get relief.

The meaning of Varuna mantra / gayatri is relevant to Marudeeswarar of Kadathur temple.
Varuna Gayatri is as follows:

Aum Jalbimbaye Vidmahe
Nila Purushaye Dhimahi
Tanno Varunah Prachodayat

Translation:

Om, Let us meditate on the reflection of water
O person of ocean blue, give me higher intellect
And let the God of water illuminate my mind

Reflection of water on the deity Marudeeswara, when meditated upon has reduced the loss of water due to diabetes and cures one of that disease.


(2) From the inscription it is also known that donation of food in the form of rice had been done as a remedy.

Generally gift of food is the best remedy from any disease. Prasna Marga says “The ‘gift of health’ is the most important of all the gifts. If anybody wants to be free from diseases and be healthy he should help the sick with food and medicines.” (Ch 23- 41).

“Kings and rich people should establish free hospitals. Ordinary people should at least give food and medicines to the sick. Then their sickness will disappear.” (Ch 23 -40).

As diabetes is primarily to do with food not being taken by the body to keep itself healthy, offer of food to others is the primary remedy for cure.



Tuesday, April 4, 2017

Verses in Ramayana I like most! (Rama Navami musings)

Personally I have identified a few verses from Valmiki Ramayana that give me supreme satisfaction in reciting every day. These verses were mouthed by none other than Sita herself.

In her conversation with Hanuman in Ashoka vana, she gently overrules the suggestion of Hanuman that he will carry her to Rama. Instead she says that it is more apt for Rama to come to her and take her with him. In this context she praises the greatness and valour of Rama. She has personally seen the valour of Rama and praises him in four verses. Let Hanuman bring such a Rama to her, says she.

These verses gain importance not only because they eulogise Rama in the words of Sita, but also because they exactly reflect what every Jiva must aspire for. The basic symbolism of the loss of Sita in the woods and the search of Sita by Rama is that the Jivas, like Sita are lost and Rama would not keep quiet but go about in search of the Jivas and take them back into his fold.

While Rama is going about searching for Sita, Sita is waiting for him to release her from the bonds and get united with him. During her wait, she is thinking of Rama only all the time. She would not accept any other way of escape from that bondage – but wait with fervent hope that Rama would definitely come to take her back. It is because ONLY Rama and nobody else is capable of giving her release from confinement.

 This is the plea that every Jiva must make. We, the Jivas are lost in the woods of samsara – of a continuing bondage of Karma. Through all the sufferings, we have to wait with an unshakable faith that He would come to us to release us and take us back to His fold. We may think that we can make this release possible by ourselves. Infact Sita was certainly capable of getting herself released from the confinement of Ravana. Just a curse by her would finish off Ravana.  But she didn’t do that for that is not the quality of the Jiva. Sita is the personification of the Jiva.

The Jiva must know that it is bonded and can only be released by the Bhagawan. For this the Jiva must be aware that Bhagawan is indeed great and valorous. Like Sita, we must become aware of the greatness of Bhagawan. But that is not enough; we have to wait for Him to come to us, because it is not in our capacity to go to Him. It is to show us the limitation that we suffer from, that Sita remained in confinement wailing and waiting for Rama.


(Picture courtesy:- Keshav, The Hindu cartoonist)

The essence of Vedanta as written in the concluding verse of “Vedartha Sangraha” by Acharya Ramanuja  is that “His (Bhagawan’s) form does not fall within the range of perception. No one sees Him with his eyes. He, whose mind has been brought to the state of Samadhi by determined effort, sees Him who is of the nature of knowledge, through Bhakthi.”

This is the highest level attainable by the Jiva, but for ordinary beings like us, this kind of Samadhi in mind and perceiving Bhagawan in the nature of knowledge is simply out of reach. We need a physical form which we can perceive through our senses and make a connect with that form through Bhakthi. That form is Rama, the easily perceivable hero who walked amidst our ancestors. Sita shows us the way about how to reach out to Him. Her simple prescription that she herself lived through in Ashoka Vana is given in these 4 verses.

The verses are so meaningful that I recite them every day. As I keep reciting, I realise that I have no goal other than Him coming to me. There are no personal ambitions or wants that I want Him to fulfil for me. The goal itself is Him only. He must come to me and take me in His fold.


Those verses are given below:

From Valmiki Ramayana, Sundhara Khanda verses 63, 64, 65 & 66.

5-37-63:-
श्रुता हि दृष्टाः मया पराक्रमा |
महात्मनः तस्य रण अवमर्दिनः |
देव गन्धर्व भुजम्ग राक्षसा |
भवन्ति रामेण समा हि सम्युगे
|| -३७-६३

shrutaa hi dR^iShTaaH ca mayaa paraakramaa |
mahaatmanaH tasya raNa avamardinaH |
na deva gandharva bhujamga raakShasaa |
bhavanti raameNa samaa hi samyuge ||

("I have not only heard but seen myself about the strength of the high souled Rama destroying enemies in battle. Neither the celestials nor the divine musicians nor the serpent-gods nor the demons are equal to Rama in combat.")


5-37-64:-

समीक्ष्य तम् सम्यति चित्र कार्मुकम् |
महाबलम् वासव तुल्य विक्रमम् |
सलक्ष्मणम् को विषहेत राघवम् |
हुत अशनम् दीप्तम् इव अनिल ईरितम्
|| -३७-६४

samiikShya tam samyati citra kaarmukam |
mahaabalam vaasava tulya vikramam |
salakShmaNam ko viShaheta raaghavam |
huta ashanam diiptam iva anila iiritam ||

("Who can withstand seeing in battle that mighty Rama, dazzling like fire fanned by wind, wielding his conspicuous bow and having prowess equal to that of Indra the Lord of celestials, together with Lakshmana?")


5-37-65:-

सलक्ष्मणम् राघवम् आजि मर्दनम् |
दिशा गजम् मत्तम् इव व्यवस्थितम् |
सहेत को वानर मुख्य सम्युगे |
युग अन्त सूर्य प्रतिमम् शर अर्चिषम् ||
-३७-६५

salakShmaNam raaghavam aaji mardanam |
dishaa gajam mattam iva vyavasthitam |
saheta ko vaanara mukhya samyuge |
yuga anta suurya pratimam shara arciSham ||

("O the best of monkeys! In battle, who can endure Rama resembling the sun at noon-time, with his arrows resembling its rays, the destroyer in battle, stationed like a mythical elephant in rut, along with Lakshmana?)


5-37-66:-

मे हरि श्रेष्ठ सलक्ष्मणम् पतिम् |
सयूथपम् क्षिप्रम् इह उपपादय |
चिराय रामम् प्रति शोक कर्शिताम् |
कुरुष्व माम् वानर मुख्य हर्षिताम्
|| -३७-६६

sa me hari shreShTha salakShmaNam patim |
sayuuthapam kShipram iha upapaadaya |
ciraaya raamam prati shoka karshitaam |
kuruShva maam vaanara mukhya harShitaam ||

("O the excellent of monkeys! You, as such, soon bring my husband here along with Lakshmana, and the chiefs of army. O the best of monkeys! I am emaciated with grief about Rama since long. Make me now joyful.")


In the last verse Sita asks Hanuman to bring her ‘husband (pati) to her. For all the Jivas Bhagawan is the Pati. All Jivas are in the nature of women and He alone is the only Purushotthaman.