Pasek Tangkas - Arya Tangkas Kori Agung

Balinese Life

2008-07-30T00:00:00.000-07:00

Some religious ceremonies in Bali are usually completed with sacred or wali dances. They are closely related to the procession of the ceremony. By its absence, it may be considered incomplete, as this dance constitutes a part of the ritual itself. And,

of course, they are always performed in sacred places like at temples and other areas where the ceremony takes place.

They are called sacred dances since they bring offerings or ingredients like canangsari in the Pendet dance, thread in Rejang Renteng or yellow rice in Sidakarya mask. In addition, all dancers must have been ‘purified’ through mewinten rites for adults otherwise they should be underage girls who are still virgins or unmarried. Perhaps, the last but not least, this dance is never performed for commercial purposes like public entertainment or a theme for a dinner party.
Dance is also a devotion to the Supreme Being. Balinese people (Hindu devotees) would be very glad when they dance for this purpose. They call it ngaturang ayah (literally means devotional service). The more so, if the dancers are children, this opportunity becomes a beneficial process of learning where they are introduced to one core of Balinese art that is useful for their future learning, especially in dancing.
Sacred dances are performed on temple festivals, human exorcism rites, Ngaben ceremony and so forth. On the temple festival, when the melasti procession has just been completed, all divine manifestation has been put to their thrones, the devotees usually prepare a rejang dance in the middle courtyard. A group of young girls, fewer than twelve, make their devotion through dances. They show off their rhythmical dance in front of the shrine complex in bright yellow and white colors costume. Their headdresses are made of fresh young coconut leaf decorated with flowers.
In Hindu mythology, or Usana Bali chronicle, this Rejang symbolizes the vidyadhari (female angels) who accompany the deities come down to earth to witness the ceremony. While the gandharvas (heavenly artists play various gamelan) to accompany the dance. This mythology is then believed to be the base of the sacred Rejang dance.
Another sacred dance is wayang lemah. It is a puppet shadow play that’s presented without a screen and lantern at noon. It uses a thread and perforated coin tied on two dadap (Erythrina subumbrans) twigs instead of a screen. This symbol makes a bridge between the visible and invisible world so the performance of the ritual will flourish. In the Ngaben ceremony, the Balinese usually perform a puppet shadow with special titles like Cupak’s Passage to Heaven or Bhima Svarga in which both recount the journey of both figures to heaven. It is expected that this could become a ‘travel companion’ for the soul to heaven since both stories carry much information on what to do and where to go.

Meditation

2008-07-29T02:30:00.000-07:00

For hundreds of years ago, wise men and yogis have practiced meditation and extolled the benefits. In today’s hectic world there is no better time to take up meditation.

What is Meditation?
In simple terms, meditation is quietening your mind. If you stop for a moment and watch your thoughts you will notice that you are always thinking. You may be worrying about this and that, planning something, replaying earlier events or conversations. All the time your mind is an incessant chatterbox. With meditation you can clear your mind, quieten and even stop, the chatter - and reap enormous benefits.

Why Meditate?
The benefits of meditation are immense. Practicing meditation regularly has been shown to reduce stress and lower blood pressure. Living a calmer life allows you to live longer and more happily, you look younger than your years, and you are much more able to cope with life’s inevitable setbacks and difficulties.

Meditation has also been shown to increase alpha brainwaves. Alpha brainwaves are the type of brainwaves used in creativity and problem solving. The more you meditate the more creative you will become which could lead to both personal and professional breakthroughs.

How Do You Meditate?
There are tapes and CDs available to help guide you into a meditative state but they are not necessary. All that you need is to find a time and place where you can relax and not be disturbed. The environment should be quiet and comfortable. You can play soothing, quiet music if you wish.

The intention is to relax your mind. One way to do this is to focus on an object or a sound to occupy the mind and stop it chattering on about anything else. Some people who meditate focus on a candle flame or a flower. Or you could close your eyes and focus on a sound in your mind, such as Ah-umm or Ohmm.

The most important thing to remember about meditation is not to force anything.

Meditation is not concentrating, it’s not forcing, it’s not even trying. Meditation is relaxing and allowing. It is Being.

When Do You Meditate?
You can meditate at any time you choose - morning, noon and night. You can even fit in a session of meditation during your lunch break from work. There are no rules about meditation. See what works for you. And equally, there are no rules about how long you should meditate. If you can only manage five minutes a day you will still feel the benefits after a very short period. Some of the Eastern holy men meditate for hours, or even days, at a time. While their experiences might be more heightened than yours, it really isn’t necessary to meditate for great long periods.

Meditation is easy. Meditation is relaxing. And meditation is very good for you - try it and see for yourself.

Bali Art Festival 2008

2008-07-18T18:58:00.000-07:00

Bali Art Festival had been held for thirty times since it was proposed for the first time in 1979 by the late Prof. DR. Ida Bagus Mantra, who also the former’s governor. A lot of people still taken a great interests especially the artists both locally, nationally and internationally to the annual cultural event in Bali. Each year all participants of them always come and participate into the yearly event.

The Bali Art festival is already 30 years, three decades in its journey of cultural event in. it would become a good moment for developing and building art and culture as well as economy development because the annual event will be along with commemoration of 50 years anniversary of Bali Government and 100 years anniversary of Indonesia National Identity and also to succeed the Visit Indonesia Year 2008.

The Thirtieth Bali Art Festival 2008 will be held from June 14 until July 12 and this year theme as the cultural event overall is "Citta Wretti Nirodha—Self Restrain toward Balance and Harmony". The Thirtieth Bali Art Festival 2008 will be presented the masterpiece of art and culture to be appreciated by people.

The most awaited in the Bali Art Festival is the opening ceremony which always involved more than 300 artists to parade and perform on the street and in front of the stage of honor where Indonesian President usually open the festival officially. It is planned that President Yudhoyono will attend and open the Thirtieth Bali Art Festival. The opening ceremony will be held in Bali People Struggle Monument at Renon Square, Denpasar and from there, those artists will be marching down to Bali Art Center Werdhi Budaya at Jalan Nusa Indah Denpasar.

The Thirtieth Bali Art Festival 2008 will also be held international events along the 29 days of art festival like Asia Dance Music Festival and International Shadow Puppet Festival. Also from national scope of event are Java and Bali Art Ambassadorial Students (Jakarta, West Java, East Java, Central Java, Jogjakarta, Banten and Bali), Traditional Art and Handicraft Festival, Indonesian Keroncong Festival and from Bali will present maestro's masterpieces performance parade, colossal ballet, drama gong play, Legong Mask and many more to be enjoyed in a 29 days of festival.

The Thirtieth Bali Art Festival will also hold many contests and competitions for house making ladies, children, teenagers, and students. Beside contest and competition, Bali Art Festival will also held a full month exhibition for industrial products, handicrafts, designs, book exhibition, photo exhibition, painting and also architecture exhibition.

The Bali Arts Festival always taking place when the school holiday is on the way to attract students to involve and actively taking part in the Bali's biggest festival as performers, competitors or just visitors. Bali Arts Festival is indeed a positive influence for students and people.

Barong

2008-07-18T18:56:00.000-07:00

Barong is a character in the mythology of Bali. He is the king of the spirits, leader of the hosts of good, and enemy of Rangda in the mythological traditions of Bali. Banas Pati Rajah is the fourth "brother" or spirit child that accompanies a child throughout life. Banas Pati Rajah is the spirit which animates Barong. A protector spirit, he is often represented by a lion, and traditional performances of his struggles against Rangda are popular parts of Balinese culture.

The lion barong is one of five traditional Barong. In Bali each region of the island has its own protective spirit for its forests and lands. Each Barong for each region is modeled after a different animal. There is a boar, a tiger, a dragon (or serpent) and the traditional lion. The lion is the popular one as it comes from the Gianyar region where Ubud (the home of tourist viewed ritual) is located. Within the calonarong, the dance drama in which the Barong appears, the barong responds to Rangda's use of magic to control and kill her to restore balance.

Rangda

2008-07-18T18:47:00.000-07:00

Rangda mean is the demon queen of the leyaks in Bali, according to traditional Balinese mythology. Terrifying to behold, the child-eating Rangda leads an army of evil witches against the leader of the forces of good - Barong.

It is suggested that Rangda may be derived from the 11th century Javan Mahendradatta who was exiled by the king, Dharmodayana, for allegedly practising witchcraft against his second wife. The tale surrounding this is that she proceeded to take her revenge by killing off half the kingdom, which by then belonged to her and Dharmodayana's son Erlangga, with plague before being overcome by a holy man. The name Rangda means "widow". queen

Rangda is important in Balinese culture, and performances depicting her struggles with Barong or with Erlangga in that tale are popular tourist attractions as well as tradition. She is depicted as a mostly nude old woman, with long and unkempt hair, pendulous breasts, and claws. Her face is traditionally a horrifying fanged and goggle-eyed mask, with a long, protruding tongue.

Bali is a Hindu island, and it is suggested that Rangda may also be associated with Durga, the Hindu mother warrior goddess, and Kali, the black mother goddess of destruction, transformation and protection in Hinduism. While Rangda is seen as fearsome and by many as the personification of evil, she is also nevertheless considered a protective force in certain parts of Bali, much like Kali is seen as a benevolent mother goddess in the Indian states of West Bengal, Assam and Kerala. The colors associated with her - white, black and red - are identical with those associated with Kali. Her iconography is similar to that of both Kali and Chamunda, who are closely related.

Melukat

2008-07-16T06:28:00.000-07:00

In Bali, there are so many ceremony that must done by everyone specially for Hinduism people. Because in Hinduism religion there are five level ceremony called "Panca Yadnya" that must executed for all hinduism people. The five level are Dewa Yadnya, Rsi Yadnya, Pitra Yadnya, Manusa Yadnya, and Bhuta Yadnya. Bhuta Yadnya is the lowest level cause this yadnya addressed for "bhuta kala" that is a other strenght according to hinduism belief. We must gave it a ceremony so that "bhuta kala" not bothering our life. Not less important is Manusa Yadnya. this ceremony adressed for human being. Example is "Melukat". Melukat is a ceremony for human being or people that purpose to cleaning our body and soul from bad spirit. Like at Tanah Lot, at segara kidul Tanah Lot usually used to Melukat.
Because Tanah Lot Temple have two source of holy water that needed for washing the body of human being. On this source of holy water, the holy water was taken and used for washing people which want to melukat. Melukat ussualy doing by all hinduism people according to readiness of them. The Hindu Balinese still has strong belief that diseases or anything that happen in this life caused from both natural (sekala) and supernatural (niskala) origin… the concept that can explain about two different world in our life in the world before died.

Sanggah

2008-07-16T05:08:00.000-07:00

A sanggah, also called a merajan by Brahman families, is the family temple found in all Hindu-Balinese homes. The sanggah is always positioned outside, in the corner of the family compound which is most mountain-wards (in the direction of Mt. Agung). Here, the family will pray to God, known as Ida Sang Hyang Widhi in Balinese, other Godly manifestations (dewa or bhatara) and the family ancestors (leluhur). In most parts of Bali, family temples are made out of red or black brick and are elevated higher than the rest of the buildings in the compound.

A number of ceremonies are performed at the family temple. They are known as upacara yadnya and examples of these are - tooth filings, weddings, exorcisms, or temple anniversaries. Usually, family members will make offerings to place in the temple everyday, on auspicious days according to the Hindu calendar such as full moon, new moon and others. The family will gather together to pray at the sanggah’s anniversary, which occurs every 210 days. The temple anniversary is remembered on the day when the sanggah was purified after its original erection.

The total number of shrines in a sanggah varies according to the beliefs of the particular family, however they must include a shrine called padmasana (where one offers prayers to God), a shrine to pray for artistic inspiration (taksu), a shrine for ancestral worship, and one shrine called Rong Telu. Rong Telu is also known as Kemulan as it is the place where worshippers pray to the Bhatara Hyang Guru. Outside the temple there should also be a shrine called Penunggun Karang, which is believed to be the place where the spirits who guard the family temple, family and compound reside.

Mecaru

2008-07-16T05:02:00.000-07:00

First round is the Mecaru then everybody pray under the lead of the priest. The ceremony begin from 11am starting with “Mecaru”The spiritual harmony of life's interaction with nature is an important aspect of everyday living for the Balinese. Thus a mecaru (cleansing ceremony) is also very important, and frequently seen on a variety of scales within the family home. One mecaru that we attended recently was diagonally opposite , where a close friend of ours - Gung Dek (from Jero Kawan in Ubud) - and his partner Tara are building a 'get-away-from-it-all' home. Due to a series of disruptive occurrences during the building process, it was decided that a mecaru should be held again with a pedanda (high priest) in attendance, to realign the balance of the land, once used for growing rice, but now to be built upon.

Odalan

2008-07-16T04:50:00.000-07:00

Bali has been given many names in its colourful history, one of which is the 'Island of Temples'. Depending on what is classified as a 'temple' in Bali, there are tens of thousands of them scattered throughout the island, each of which has an 'odalan' (anniversary) every 210 days (6 Balinese months).

The temples in Bali range from the household temples or 'Sanggah' to be found in every family compound, through to the 'Kahyangan Tiga', the three major temples of every village, up to the 'Sad Kahyangan' temples that are used for worship by all Balinese, e.g. the temples at Besakih, Tanah Lot, Uluwatu, Batur, etc. With so many temples found throughout Bali, each having its own day for its 'odalan', visitors to Bali will rarely miss an opportunity to be able to witness one of these occasions somewhere in the area that they are staying. Depending on the cycle of 'odalan', the ceremony will either be a small one-day event or a larger ceremony, stretching over several days, depending on the number of people who will be coming to help in its celebration. For the larger 'odalan' of the 'Kahyangan Tiga', visitors come to pray from neighbouring villages, with long and colourful processions of people dressed up in their finest accompanying their 'barong' (something like a Chinese Dragon, a holy heirloom of the temple considered to be the protector of the village) as well as an escort by their village 'gamelan' (orchestra). These occasions are most important for the communal harmony of the Balinese, where whole villages will descend upon another village to pray at their 'odalan', adding their blessings for the success of the occasion. At such times the village holding the 'odalan' will organise a number of performances to help to entertain their many guests, as well as adding more to the blessing of the temple. Going well into the night, there might be a number of different performances, including a variety of the more classical dance performances enacting various stories of Hindu scripture, or Topeng (Mask Dance), Arja (Balinese Opera), or perhaps the most riveting of all of the performances, the Calonarang, an enacting of the eternal struggle between the Barong and Rangda.

As with other public ceremonies held by the Balinese, visitors to Bali are very welcome to attend an 'odalan' if they so wish, as long as they are ready to observe dress requirements & do not interfere with the proceedings of the ceremony. We help our guests with any questions that they might have about a particular ceremony, as well as give assistance with dress requirements needed. In this way we hope our guests will be able to develop a deeper understanding of the complex life of the Balinese.

Ngaben

2008-07-16T04:43:00.000-07:00

Ngaben or the Cremation Ceremony is the ritual performed to send the dead through the transition to his next life. The village Kul Kul, hanging in the tower of the village temple, will sound a certain beat to announce the departure of the deceased. The body of the deceased will be placed at Bale Delod, as if he were sleeping, and the family will continue to treat him as if he were still alive yet sleeping. No tears are shed, for he is only gone temporarily and he will reincarnate into the family.

The Priest consults the Dewasa to determine the proper day for the ceremony. On the day of the ceremony, the body of the deceased is placed inside a coffin which is then placed inside a sarcophagus in the form of a buffalo (called Lembu) or a temple structure called Wadah made of paper and light wood. The Wadah will be carried to the village cremation site in a procession.

The climax of Ngaben is the burning of the Wadah, using fire originating from a holy source. The deceased is sent to his afterlife, to be reincarnated in the future.

Rejang Dance

2008-07-14T13:17:00.000-07:00

Rejang dance is one type of ceremonial dance. The dance is used to welcome the descendent God during temple ceremonies along with other ceremonial dance like warriors dance (baris gede). Rejang is normally performed in groups by young girls in the middle or inner yard of the temple. While Baris Gede is performed by group of men or boys.

Here are some of the pictures I took from several occasions. They include rejang in Tenganan village with their famous and expensive double ikat woven cloth. Also Rejang of Asak with round distinctive headdress and typical pattern of single ‘ikat’. Others are from village of Ngis, Basangalas and Abian Jero, all located underneath of Lempuyang village. The headdresses here are dominated with colorful leaves. The clothes are rather common and not uniform but still very colorful. Danced by females, Rejang dance is a procession of those who have just barely learned to walk to those who can barely walk, moving in a slow and stately fashion towards the altar, twirling fans or lifting their sashes. Their costumes range from a very simple attire to an elaborate dress complete with headdress as you would likely find in Tenganan.

Topeng Dance

2008-07-14T12:59:00.000-07:00

Inside the curtain booth, the topeng actor places his masks, all neatly covered with white cloth, in their proper order of appearance. After dedicating an offering, he unwraps the first mask, eyeing it for some time as if he were taking into his personality all that is individual about the character reflected in the immobile face. He quickly puts it on and turns. Already his movements are rendered as dance and a transformation is apparent.

The curtain trembles, the gamelan buds to a fervent pace of expectation, and dancing feet visible behind the curtain slowly lift and settle to the ground. A stoic-looking man with wide eyes and a questionable smile draws apart the curtain. In swift motions of defiance, he hovers inside the booth, uncertain whether to come out or not. He then begins to march forward, gazing inquisitively, putting a finger to his forehead, taking a bit of his clothing, and, in one delicate gesture, letting it drop from his hand. He resolves to dance, radiating the sound of' the gamelan in the vibration of his fingertips and pattering feet. After a few moments, he retreats to the curtain and vanishes.

The curtain shakes again. Suddenly, it is pushed aside in the grand gesture of a buxom movie star stepping into the limelight. There before you stands an extremely shy, effeminate young man who draws a limp hand to his mouth and blushes at his abrupt exposure. Languidly he clings to the curtain. Terribly sweet at heart, he cannot bear everyone laughing at him, which of course everyone is. Feeling he should come out for a moment, he coyly moves on stage, swinging to and fro with his hands dangling in the posture of loose noodles. Helplessly, he just stands there looking ridiculous, unable to move except to flutter his eye lashes, while the audience rocks in laughter. Such abusiveness is too much for him. He quickly seeks sanctuary behind the curtain. Thus was the introductory display of masks for one performance of Topeng. Both the stoic and the clown were enacted by one man-the principal Topeng actor, who by changing his mask impersonates a series of different characters.

Topeng means something pressed against the face-a mask. Topeng masks survive from the 1 6th century. Today's mask play, commemorating historical exploits of local kings and heroes, was influenced by the traditional Gambuh dance. Often called the "chronicle play", Topeng stories are drawn from the babad literature, genealogical histories of important noble families, set in the villages, kingdoms and temples of Bali.

The medium of a mask play necessarily alters the telling of history. The borderline between fact, legend, and the miraculous has little importance in Topeng, in which many episodes include divine intervention or acts of magic.

The intent is not to reconstruct exact personalities of the past, but to portray their types: sweet or manly, heroic or simple-minded. The noble characters, usually a king and his family, dance in the refined style. Their stature is so lofty, they do not design to speak and express themselves only in pantomime. They are accompanied by two clumsy clowns, who wear half-masks which leave their mouths free to talk as interpreters for their dignified masters. Along with the nobility and clowns is always a marvelous display of crude caricatures, whose sole function is decorative and entertaining. There are many forms of Topeng, depending upon the set of masks used and the style of the performers. A popular solo performance is the classical Topeng Tua, representing the movements of an old man. In a normal Topeng play, three or four actors, usually all men, impersonate the characters. A full set of Topeng masks, numbering from thirty to forty, belongs to the principal Topeng actor who is responsible for the series of eccentric personalities that produce the comedy of the play. To watch a good Topeng actor is truly inspirational. Through an endless resource of bizarre mannerisms and tones of speech, he manages to concentrate the whole of human folly into one serial panorama of grotesquely masked comics.

Baris Dance

2008-07-14T12:27:00.000-07:00

Baris is a traditional dance of Bali, in which a solo dancer depicts the feelings of a young warrior prior to battle. Originally, Baris was performed as a religious ritual. The dancer may bear a kris, a spear, a bow, or other weapons, depending on the variant performed. baris literally means line or file, and referred to the line of soldiers who served the rajas of Bali. Just as the Legong is essentially feminine, Baris, atraditional wardance, glorifies the man hood of the triumphant Balinese warrior. The word baris means a line orfile, in the sense of a line of soldiers, and referred to the warriors who fought for the kings of Bali.

There are numerous kinds of Baris, distinguished by the arms borne by the dancers-spear, lance, kris, bow, sword, orshield. Originally, thedancewas a religious ritual: the dedication of warriors and their weapons during a temple feast. From the ritualistic Baris Gede grew the dramatic Baris, a story prefaced by a series of exhibition solo dances which showed a warrior's prowess in battle. It is from these that the present Baris solo takes its form.

The Balinese saya good Baris dancerisr are. He must undergo rigorous training to obtain the skill and flexibility, that typifies the chivalrous elegance of the Sale.

A Baris dancer must be supple, able to sit on his heels, keeping his knees spread wide apart in line with his body. His face must be mobile to convey fierceness, disdain, pride, acute alertness, and, equally important, compassion and regret-the characteristics of a warlike noble. The Baris is accompanied by gamelan gong. The relation between dancer and orchestra is an intimate one, since the gamelan must be entirely attuned to the changing moods of the warrior's imperious will. The dancer enters the stage-a field of action where he will display the sublimity of his commanding presence. At first, his movements are studied and careful, as if he were seeking out foes in an unfamiliar place. When he reaches the middle of the stage, hesitation gives way to self-assurance. He rises on his toes to his full stature, his body motionless with quivering.limbs. In a flash, he whirls on one leg, his feet patter the ground to the tumult of the gamelan, and his face renders the storm of passions of a quick-tempered warrior. Such a spectacular show of style, mental controf and physical dexterity would intimidate any enemy worthy of the Baris!

Hindu Dharma in Bali

2008-07-14T12:22:00.000-07:00

In Bali, many religious activities performed by the people, in devotional, magical and artistic spirits. They are kind of social affairs that bond people together. Prayer, music, dance, song, painting, carving, beautiful offering, flower, incense, fragrance, costume, etc. all give their charm to the activities. It is not like some people might think about some form of Hindu rituals, yoga practice in all of it's form, various postures, meditation, liberation through quest for knowledge for the absolute, through selfless actions, even fasting and penance, etc. The Balinese practice more on the devotional aspect of Yoga, known as the path of Bhakti.

Some people even think that the Balinese practice more the form of animistic rituals rather than practicing ritual of one of the world greatest religions. Other people still call the religion of the Balinese Hindu Bali. In fact that is not true. The Balinese learn, practice and have the spirit of Hindu Dharma religion more than other form of animistic and primitive religions, without losing respect to the later religions mentioned.

Sure that the Balinese have many things that still need to enhance, in the ritual, daily life, the quest for the ultimate, etc. in order to achieve the goal stated by Hinduism as the goal of Dharma; it is soul liberation and earthly welfare for all sentient beings. No direct meaning of Dharma in English, but we can say that it's include righteousness, duty and cosmic order.

The following are some fundamentals of Hindu religion which also called Sanatana Dharma
( Eternal Dharma ) as learned to be practiced by the Balinese.

Tri Pramana, three means to know something:
1. Agama Pramana, through knowledge from the scripture and sage.
2. Anumana Pramana, through experiment and analytical study.
3. Pratyaksa Pramana, through direct experience.

Panca Shrada, five holy convictions:
1. Belief in the existent of the ultimate One.
2. Belief in the existent of the Soul.
3. Belief in the existent of Karma Law.
4. Belief in the existent of Reincarnation.
5. Belief in the existent of Moksa or Liberation.

Tri Guna, three intrinsic qualities of matter:
1. Satwam, truth and goodness.
2. Rajas, active and full of passion.
3. Tamas, passive or inertia.

Catur Asrama, four stages of life:
1. Brahmacari, learning knowledge and wisdom.
2. Grehasta, build a family, collecting wealth.
3. Wanaprasta, toward more spiritual life.
4. Sanyasin, renounced earthly matter.

Catur Yoga, four ways to achieve unity with Brahman or the absolute:
1. Jnana Yoga, unity through knowledge and wisdom.
2. Bhakti Yoga, unity through devotion.
3. Karma Yoga, unity through selfless action.
4. Raja Yoga, unity through spiritual practice or meditation.

Catur Warna, four professional division of society:
1. Brahmana, religious matter profession.
2. Ksatrya, political and military profession.
3. Waisya, business profession.
4. Sudra, employee and physical work profession.

Tri Warga, three means to achieve Moksa or liberation:
1. Dharma, righteousness.
2. Artha, financial.
3. Kama, pleasure or desire.

One of the messages is, whenever we collect material things or wealth, and whenever we enjoy pleasures, we should always do such things in accordance or based on Dharma or truth.

Sadripu, six enemies:
1. Kama, pleasure or desire.
2. Lobha, greed.
3. Krodha, anger.
4. Mada, drunk or under influence of strong emotion.
5. Moha, confusion.
6. Matsarya, jealousy.

Sadatatayi, six types of sadistic killer:
1. Agnida, burn other belonging.
2. Wisada, poisoning.
3. Atharwa, practicing negative magic.
4. Sastraghna, run amok.
5. Dratikrama, raping.
6. Rajapisuna, slandering to the result of some one death.

Saptatimira, seven darkness or drunkenness:
1. Surupa, beautiful face.
2. Dhana, wealth.
3. Guna, knowledge.
4. Kulina, genealogical matter.
5. Yowana, youth.
6. Sura, alcoholic or unhealthy drink.
7. Kasuran, victory.

Trikaya Parisudha, three type of conducts that should be purified:
1. Kayika, physical action.
2. Wacika, speech.
3. Manacika, thought.

Panca Yama Brata, five things concerned with moral life:
1. Ahimsa, non violence.
2. Brahmacari, self control on passion.
3. Satya, faithful or sincerity.
4. Awyawaharika, act based on peace and sincerity.
5. Asteya, non stealing and non cheating.

Panca Niyama Brata, five things concerned with moral life:
1. Akrodha, not controlled by anger.
2. Guru susrusa, loyal to implement the teacher's teaching.
3. Sauca, purity of body and mind.
4. Aharalagawa, eat as much as needed.
5. Aparamada, sincerity in learning and practicing holy teaching.

Dasa Yama Brata, ten things concerned with moral life:
1. Anresangsya or Arimbawa, not egoistic.
2. Ksama, forgiving.
3. Satya, faithful or sincere.
4. Ahimsa, non violence.
5. Dama, able to advice one own self.
6. Arjawa, honest in defending the truth.
7. Ijya, loving all creature.
8. Prasada, purity of heart and never thinking about reward.
9. Madurya, polite and have good manner.
10. Mardawa, humility.

Dasa Niyama Brata, ten things concerned with moral life:
1. Dana, giving charity.
2. Ijya, devotion to the absolute and ancestors.
3. Tapa, self exercise for self endurance.
4. Dhyana, focus to the absolute.
5. Swadhyaya, learn and understand the holy teaching.
6. Upasthanigraha, controlling sexual desire.
7. Brata, faithful to one own oath.
8. Upawasa, fasting.
9. Mona, controlling speech.
10. Snana, purifying the body-and-mind, and praying.

Veda scriptures often mention sacrifice, in which Brahmana groups often refer to this as physical religious sacrifice such as using fire, water, food etc. Although some other Vedic scholars and Hindu sages refer to this as a general sacrifice that can be performed and offered by human, this include non-egoistic actions, learning knowledge and wisdom and propagate them to the society, devotion, etc. which is not always associated with physical religious offering. In Bali today, the first mentioned meanings of sacrifice is more prominent, although some more philosophical based Ashram and Hindu or Dharma religious groups has born in Bali to bring forward also their more philosophical meanings.

Panca Yadnya, five sacrifices:
1. Dewa Yadnya, sacrifice to God.
2. Pitra Yadnya, sacrifice to ancestor.
3. Rsi Yadnya, sacrifice to sage.
4. Butha Yadnya, sacrifice to nature and its spirit.
5. Manusa Yadnya, sacrifice to people and society.

Other mantras from Veda and other Hindu scriptures familiar to the Balinese are the followings.

Om Swastyastu, used when opening speech, writing etc.	O The Supreme, may all in good condition.
Ekam sat viprah bahudha vadanti.	One existence, the wise call it with different names.
Ekam eva advityam brahman.	Only one without a second is Brahman.
Tat tvam asi.	That is you. It means all is one.
Aham brahmasmi.	I am Brahman.
Satyam sivam sundaram.	Truth, goodness, beauty.
Moksartham jagaddhitaya ca iti dharmah.	The objective of dharma if for soul liberation and welfare of the world.

Gamelan Gong Gede

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Gamelan gong gede, meaning "gamelan with the large gongs", is a form of the ceremonial gamelan music of Bali, dating from the court society of the fifteenth and sixteenth centuries, and associated historically with public ceremonies and special occasions such as temple festivals. Usually performed by a temple orchestra of over forty musicians, music written for the gong gede is sedate and graceful, following an andante tempo. It fluctuates in cycles, one fast, one slow, one loud, and one soft. The beat is provided by the largest gong. During their colonization of Bali in the late nineteenth century, the Dutch dissolved the courts, and the use of the gong gede became limited to temple music. It was later superseded in popularity by gong kebyar, a more up-tempo form of gamelan played with smaller gongs, that originated in Balinese villages in the late 19th century and became widely popular in the 1920s and 1930s.

Besakih Temple

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Besakih is known as the ‘Mother Temple’ in Bali. The largest and most important temple on the island, it sits on the western slopes of Gunung Agung along with 6 Balinese people and had a good experience. Visitors to Bali will be offered a trip to Besakih temple, by touts and streetside travel agents in Kuta and other places. Your experience may not turn out exactly as you had imagined though.

Besakih temple is really a collection of temples, sprawling down the hillside and its sheer size means it has become a tourist trap. When I visited with my Balinese friends, we arrived at 10pm, the touts, guides and hawkers mostly gone. During the day its a frenzy of activity.

Balinese people often visit Besakih temple to receive blessings and lay offerings at certain shrines. Special calendar dates are more auspicious than others and during a big ceremony it can be an impressive sight. The fact that Besakih is sprawling and that so many people have attached themselves to it, for commercial reasons, often takes away from the experience, for tourists. Best times of day to visit for a real feeling of the place are early morning and late at night, when the temple is more empty and quiet.

Many local Balinese men earn their living at Besakih as ‘temple guardians’. This title is self created, and they basically want to use the place as a turnstyle, charging you money for having them walk turn round.

One aspect of a Balinese temple is that worshippers will bring offerings. Besakih gets visitors from all over the island and the temple can appear strewn with the remains of the last days offerings, plastic bags, paper and drink containers. Quite the opposite of a church or mosque.

•How to get to Besakih temple:
You can get to Besakih from Kuta, by heading to Sanur, then taking the Kusamba Bypass to Klungkung. Head north through Klungkung, taking the righthand turnoff at Menanga to Besakih. The journey fom Kuta should take about 3 hours.

Manusa Yadnya Ceremony

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Many westerners have become Balinese through the Suddhi Wadani ceremony and the Manusa Yadnya (ceremony for human) ceremony. Suddhi Wadhani ceremony can be paralleled with taking a vow ceremony. In this ceremony someone make a vow to become a Hindu follower, but in order to become a Balinese another series of ceremony have to be performed. To be a Balinese someone has to be “reborn” in Balinese way. A Balinese is given various ceremony since he/she in the womb of his/her mother until he/she pass away, even long after he/she passed away a ceremony is held for him/her.

The series of ceremony is begun with the magedong-gedongan housing of the soul) ceremony on the seventh month of pregnancy. Next ceremony is birth ceremony; it is celebrated by welcome to the world ceremony (penyambutan). Next ceremony is ceremony of seven day for the fall of the umbilical cord (kepus pungsed), followed by the ceremony of the twelfth day, the forty-two day ceremony and the third month ceremony. Upon this third month ceremony, the child is allowed to touch the ground and given a name. After these ceremonies, there will be an otonan ceremony (Balinese birthday ceremony).

Otonan Day

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Contrary to most of people in the world who are so interested with their birthday party that they are fond of creating something to make their birthday to be a luxurious moment, Balinese prefer to celebrate their birthday with spiritual touch. Balinese call it otonan.

Otonan is quite different from common birthday party. It is held twice a year because its celebration is based on wuku. Wuku itself is based on Balinese Pawukon system in which each cycle consists of 30 wuku. Each Wuku lasts for a week; so a cycle comprises of 210 days. The wuku is a bit similar of zodiac; each name reflects characters of someone who was born on that wuku. What wuku and day a Balinese was born; on that same wuku and day the otonan is held. This birthday celebration needs not a fancy dress because Balinese use only simple traditional dress on that celebration.

Balinese believe that they were born with four guardian brothers or sisters (kanda pat). When otonan is held, the four siblings are called to gather around the child and protect her/him. Then the child is hoped to be aware of who she/he actually is with help from his/her four siblings. If she/he doesn’t care with these siblings, the they will leave him/her then she/he will be vulnerable to any magical attack and tend to do ill conducts. Otonan is a day when Balinese aware of their self.

An otonan is held every 210 days following the birth of a baby and is considered a most important rite of passage. It can be likened to a birthday and is celebrated with elaborate offerings, prayer and often a feast for close friends and relatives. The fundamental purpose of an otonan is to purify and convey spiritual strength.

Every Balinese knows their otonan as it is a common belief that the date can determine character traits and even destiny. Some families continue to celebrate their otonan every 210 days well beyond childhood as a token expression of gratitude to God Almighty.

Saraswati Day

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Every Saniscara, Umanis, Wuku Watugunung, they celebrate Saraswati Day, the knowledge day. It is based on the Pawukon (Balinese calendar) system and the Saniscara (seven day cycle).

The name Saraswati came from "Saras" meaning flow and "wati" meaning a women. So, Saraswati is symbol of knowledge, its flow (or growth) is like a river and knowledge is very interesting, like a beautiful women.

Saraswati is the Goddess of Knowledge, symbolized by a beautiful woman with four hands, riding on a white swan among water lilies to tell humanity that science is like a beautiful woman. Her hands hold a palm leaf; a lontar, (a Balinese traditional book which is the source of science or knowledge); a chain (genitri with 108 pieces) symbolising that knowledge is never ending and has an everlasting life cycle; and a musical instrument (guitar or wina) symbolising that science develops through the growth of culture. The swans symbolise prudence, so that one's knowledge may distinguish between good and evil and the water lilies (Lotus) are symbols of holiness. The Lotus flower is the holiest for Balinese.

In the afternoon of Saraswati day we are not permitted to read or write the book because all the books are offered. In the evening, called Malam Sastra, people read books (especially religious books) in their houses or in the temple.

Pangredanan (the day before Saraswati)
This is the day of preparation. All the books and lontar are collected together, cleaned and dusted.
Saraswati Day
Saraswati day itself is celebrated by the Balinese people bringing offerings to their holy books and scrolls in their houses, while students celebrate it at school, usually in the morning, and the office-workers in their office. The philosophy of Saraswati day is that the most important thing for human life is knowledge.
Banyu Pinaruh
The day after Saraswati Day is Banyu Pinaruh day. "Banyu" means water and "Pinaruh" mean wisdom. In other words, we must have wisdom which always flows like water and which is useful for human kind. We pray for Dewi Saraswati (manifestation of God) to give us cleverness and wisdom. The people usually take a bath in the sea or a lake or river and drink traditional medicine which is made from many various leaves which is very good for our health. The philosophy of Banyu Pinaruh day is the second most important thing for human life is good health.
Soma Ribek
Two days after Saraswati Day, on Soma (or Monday), Pon, Wuku Sinta, is Soma Ribek day. "Soma" meaning Monday, and "Ribek" meaning full. On this day, Balinese bring offerings to the rice box. They thank God for food and beverage in their lives and pray to Dewi Sri (Goddess of prosperity, manifestation of God) to give prosperity. This celebration remind them to be selective when choosing food and not to over eat to improve their health. The philosophy of Soma Ribek day is the third most important thing for human life is food and drink.
Sabuh Mas
Three days after Saraswati Day, on Anggara (or Tuesday), Wage, Wuku Sinta, is Sabuh Mas day. "Sabuh" means belt, and "Mas" mean gold. On this day, Balinese bring offerings to the deposit box or the place where they keep their jewelry. They thank Mahadewa (manifestation of God) for cloth, money, gold, etc in our lives. This celebration remind them to be selective when spending money. The philosophy of Sabuh Mas day is the fourth most important thing for human life is cloth and gold, etc.
Pagerwesi
Four days after Saraswati Day, on Buda (or Wednesday), Kliwon, Wuku Sinta, is Pagerwesi day. "Pager" meaning fence and "Wesi" meaning iron. On this day, Balinese pray to Sang Hyang Pramesti Guru (manifestation of God). All Balinese have offerings to their Sanggah (temple in their home) and at all of their temples. This is the second biggest holiday after Galungan day for the Balinese. The philosophy of this celebration is that they must keep knowledge, health, food, cloth and gold high in their lives to keep the universe in balance.

Siwaratri

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Balinese Siwaratri on the dark moon of the seventh month based on the Balinese lunar calendar system, Balinese will celebrate the Siwaratri or the Night of Siwa. This holy day is devoted to God Siwa, the destroyer. Balinese believes that on this day, God Siwa, the destroyer meditate for the welfare of the world, and the God Siwa will bestow a pardon for all sin to someone if he accompany the God Siwa in his meditation by observing some self restriction and meditate on the night of Siwaratri.

The celebration of Siwaratri, night of Siwa will light up the night all over Bali. On this night, temples will be full of the congregations. They stay awake all night long, recite prayer or old religious story, chat with friend (for those who takes a lesser self- restriction) and fight the sleepy eyes as hard as possible. The students will celebrate the Siwaratri, night of Siwa in their respective school, they gather in the school temple under the supervision of their teacher, recites prayer, read the holy book, or simply chat with other student.

Tumpeks Day

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The Tumpeks occur when the sixth day of the seven-day week falls on fifth day of the five-day week, Keliwon. There are therefore six of them in each Balinese year of 210 days. The common characteristic of Tumpek ceremonies is that they show respect for objects. Man-made objects, when completed, are brought to life through special ceremonies. This applies to houses, temples, masks, puppets, musical instruments and weapons. Thereafter they must be treated with respect and given offerings.

They are:

Tumpek Landep

This is a special day for lethal weapons of steel, like krises, guns and cars. All receive offerings. The purpose is to reactivate their radiation and turn it to the good of man. Cars, busses and motorcycles receive elaborate palm leaf offerings tied to their front grills and side mirrors - prior to that they are washed, blessed with offerings, prayers, food, incense and holy water.

Tumpek Wariga

A special day for certain important trees, such as coconut trees, which are covered in Balinese clothes that day. They are requested to be fruitful.

Kuningan

The third one coincides with Kajeng-Keliwon, and is Kuningan. For details about Kuningan, see the article entitled Balinese Ceremonies.

Tumpek Krulut

This is special for musical instruments, masks and dance costumes.

Tumpek Andang

This is a special day for animals. They receive a bath and special pieces of cloth and offerings on that day, perhaps even a dog biscuit.

Tumpek Wayang

This is also Kajeng-Keliwon, special for Wayang Kulit shadow puppets, which are taken out and given offerings by their dalang, the puppeteer. For details on Wayang Kulit, see the article entitled Wayang Kulit: shadow puppet performances. It also happens to be very unlucky to be born on that day.

Tilem Day

2008-07-14T11:11:00.000-07:00

Tilem is one of famous ceremony in bali come in 15 days after Purnama. Long before calendars were invented, people watched the moon. An eclipse of the moon was a momentous event. Judaism, Christianity and Islam selected the new moon or the full moon for holy days. So did the Balinese: full moon is known as Purnama and the new moon is known as Tilem.

Purnama Day

2008-07-14T11:04:00.000-07:00

Purnama day , the day of a 'full moon' & 'Tilem', the day of a 'new moon', are special days for the Balinese. On this day extra offerings are made around the family compound, as well as some offerings placed on the ground at the entrance to the house compound.

The towering 'sesajen' offerings are also often taken to the village temple. Depending on the time of year, many temples then hold various forms of entertainment for the village - dancing, wayang puppet performances, arja plays - to coincide with the special prayers for Purnama or Tilem.

It is considered a good day for planting on Purnama, especially for plants that bear fruit. So very often people will delay planting until the day of the full moon, when they are more assured of successful harvest.

Some people believe that to bathe in water perfumed by the fragrant petals of the frangipani flower under the light of the full moon will wash away your sins, while ensuring that you will remain youthfully attractive.

Very often an 'odalan' (anniversary ceremony) at a village temple that includes a day that happens to correspond with Tilem falling on the same day as 'kajeng kliwon' will see them organizing a performance of 'Calonarang', depicting a struggle between the powers of the Barong and Rangda, an exorcism of the village to ensure the continuance of harmony and balance. Of course the biggest of all of these exorcisms occurs on the 12th Tilem of the Saka Calendar year, where the whole of Bali carries out an exorcism on the eve of 'Nyepi' (Balinese New Year).

Kuningan Day

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Also occurring once in every 210 days in the Balinese cycle of days, Kuningan is the end of the most important of the regular religious ceremonies for the 10-day Galungan period. During this period the deified ancestors of the family descend to their former homes. They must be suitably entertained and welcomed, and prayers and offerings must be made for them. Those families who have uncremated deceased ones buried in the village cemetery must make offerings at the graves.

Kuningan takes its name from the fact that special offerings of yellow rice (nasi kuning) are made by colouring ordinary white rice with tumeric (kunyit). It is a time for family groups, prayers, and offerings, as their ancestors return to heaven.

This Galungan period is also a symbolic representation of a battle between good and evil, and the most important function of Kuningan is to celebrate the victory of good over evil so that the balance and harmony of the world can be maintained.

Unlike the more public processions of village temple ceremonies and cremations, most Kuningan celebrations take place in the privacy of the home, in the shrines of the family temple and house compound.

Galungan Day

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Galungan is the celebration of the dominance of dharma (good) over adharma (evil) and the religious holiday lasts for three days.

The first day is called penampahan. On this day, Balinese Hindus prepare all the offerings and decorations needed for galungan day. They also prepare a lot food, including lawar (spicy vegetables normally mixed with raw blood) and suckling pig. In fact, well before this day, people have already started making cakes and slaughtering the pig needed for the pig dish. These days are called penyekeban and penyajaan.

On galungan morning, the whole family prays together in their family temple (sanggah) and then normally proceed to one of the village temples to pray and take part in a larger ceremony with other villagers. People offer thanks to God for protecting man from temptation. They then beg forgiveness for any sins they have committed in the past and also pray for spiritual peace.

The next day, manis galungan, is a time to get together with the family and catch up with more distant relatives, who may have come from far away to pray at the sanggah.

Over the galungan period there are always many temple ceremonies which are attended in large numbers. Worshippers get dressed up in their best temple costumes and the most popular colour for men is white and yellow with the women dressed in a kaleidoscope of bright colours.

You can be sure to see a great deal of interesting entertainment put on by mostly local groups. This is mostly at night but in some villagers there may be daytime performances, depending on the local custom. Some of the music and dance is performed in the inner sanctum of the temple as offerings to the Gods and may only be performed over this religious period.

Nyepi Day, Balinese New Year

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Balinese Hindu uses two-calender system. One is Pawukon system, a 210-day cycle that divided into ten separate week system. The other one is Saka Calendar, a lunar calendar that originally from South India and brought to Indonesia around 465 AD. One Saka year has 12 month and each month ends on a new moon. The Saka Year is 78 years behind the Gregorian calendar. The calendar begins on the first day of the 10th lunar month or ends on the new moon of 9th month. It usually falls on March or April on Gregorian Calendar. To mark the New Saka Year, Balinese celebrates a Nyepi Day. The next Nyepi Day that will be celebrated on March 30th, 2006 (Gregorian Year) is to celebrate 1928 Saka Year.

The main purpose of the Nyepi Day ceremonies is to pray to the God (Hyang Widhi Wasa), wish that HE to clean the universe (bhuwana agung) as well as the 'universe" within men (bhuwana alit). Based on the history of its birth of Saka Year, Nyepi Day also means to be a momentum to increase genuine solidarity and tolerance between people, accept the differences and similarity as natural factor of life and put them in a balance proportion so they can be in a positive side of life. We do not to fight each other because our differences.

Several rites need to be done to celebrate the Nyepi Day. Those are:

Mekiis or Melis or Melasti as part of Nyepi Day.

On this day the effigies of God ('pratima') and temple accessories of each village will be brought in a long and colorful procession to the beach or water spring or river accompanied by gamelan orchestra and followed by all villagers dress in traditional temple clothes. This interesting occasion is usually hold three day or four days before the Nyepi Day. Once they get into the beach than there will be a communal prayer toward the ocean. After the rites in the beach finish, the procession is heading back the village and the effigies of God as well as temple accessories will be placed in one of the

village temple, Pura Desa. Several communal prayers will also be held until the last evening before the Nyepi day.

The philosophy of this particular 'Melasti' rite to Balinese is to cleanse all impure things of human as well as the universe and to take the essences of life from the ocean. Ocean is the symbol of life itself that consistently consist of happiness and sadness. Within those happiness and sadness, we can find the essence of life.

Tawur Kesanga and Caru ,sacrifice rites before Nyepi Day.

Tawur Kesanga and Caru are sacrifice rituals that hold one day before the Nyepi Day. Different levels of sacrifice are held for village, district, regency and provinces by sacrificing chickens, duck, dog, goat to the biggest one cow or bull. Many kind of plants are also use as part of the offerings. By using those animal and plants on the ritual, Balinese are motivated to preserve

the existence of those animal and plants. Balinese are encouraged to raise the animal and to grow the plant, otherwise they would not be able to perform their ritual activities and lost their source of life.

The ceremony itself usually held in crossroad of village or village around noon. For the house compound a smaller rites also held in family temple and series of offering will be offered in the front gate of each house. The whole member of family will perform a prayer called 'mabyakala prayascita' to neutralize to bad force (bhutha) within themselves.

On the same day on sunset time around 5 or 6 PM there will an event called Pengrupukan. Family member will walking around their compound bringing fire torch and make a lot of noise by kulkul (traditional bamboo bell). For village level, villagers will also held a procession with the fire torch and kulkul. Since 1980 this procession also include procession of Ogoh-Ogoh, a giant monster doll, in the form of demon characters as symbol of evil (bhuta). The doll mainly made of bamboo and cement sacks. Before the procession, a ceremony is perform to invite spirits occupy the

Ogoh-Ogoh and after the procession another ceremony is held to neutralize the spirits by symbolically burn or actually burn the Ogoh-ogoh. This spirit is believed as spirit of evil (bhuta) that may become the disturbance for human and the universe and they will be always part of human and universe. The purpose of the overall ceremony that held on this day are to neutralize the bad force / spirit (bhuta) so it is not any longer becomes disturbance but instead become positive force for the good of human and universe.

However, for this year, they will be no Ogoh-Ogoh parade in most part of Bali (perhaps all part of Bali). This decision were made during the meeting between government and police of Bali, Balinese Hindu priests and head of village communities due to the political campaign period. There is suspicion that the Ogoh-Ogoh parade which mainly involving young crowd may be used for unexpected political interest. Based on religious point of view, the priests ensure that the non-existing of Ogoh-Ogoh will not decrease the essential meaning of the Nyepi celebration.

The Nyepi Day, the silence day

On the first day of the New Year after the noisy night a silence and quite day is perform. Nyepi derive from 'sepi' means silence. The activities in all over the Bali island is stopped for 24 hours. There are four mandatory religious prohibitions called Catur Brata Penyepian that should be followed by common Hindu people in Bali. The prohibitions include amati geni or no fire, amati karya or no work, amati lelanguan or no entertainment and pleasure, and amati lelungan or no travelling. These prohibitions help people to control their five earthy senses by mind and wisdom in order to increase the quality of life for the upcoming year. For people with higher spiritual ability or willing to have higher spiritual life are expected to perform further prohibitions include fasting by not eating or drinking, stay still by not talking, meditating by focusing the mind to the God and praying.

Ngembak Geni, a day of forgiveness.

The anti-climax of the Nyepi day is on the following day, which is called Ngembak Geni where people share happiness by visiting their relatives and friend. The new year is started by forgiving each other and forget the hate in the past year and work together to face the challenge of the New Year. Only a simple ritual rite is performed within the house compound for this day. However, various cakes will be made to welcome the visit of relatives and friends.

Practical Info for visitors

To witness the Melasti procession, it is best to be around the beach either in Kuta, Seminyak, Nusa Dua, Sanur and others. Ask people at your hotel which part of the beach that usually use for the Melasti near by your hotel and when they usually held the procession. If you happen already on the road and see people dress in white and yellow on a parade, just follow them. Please dress properly with sarong, sash and shirt. Should you are on the beach sunbathing with your bikini and the procession pass by you please kindly change your bikini with proper cloth or stay away for a while. It is just too much contrast, you with your bikini sunbathing, and one meter away Balinese with traditional cloth perform a serious religious ceremony.

Most likely each village will make at least one Ogoh-ogoh, the giant doll, and this particular thing will amazed you a lot. Do drive around in the morning of the day before Nyepi when the Ogoh-Ogoh will usually placed side of the road. It is a great picture time for the scary face of the Ogoh-Ogoh. The actual procession of the Ogoh-Ogoh will be held around sunset so make sure you come back with your vehicle before that if you do not want to get stuck behind the procession. It is wiser and easier to witness the procession near by your hotel by foot. In some main town like Sanur, Kuta, Denpasar, Ubud and others, there are contest for the best Ogoh-Ogoh. .

Should you be in Bali or first arrive in Bali on the juncture of Nyepi Day, you must take the subsequent orders into account:
The silence begins at 5 a.m. of March 21st and the next 24 hours.The airport will be totally closed on March 21st, so there will be neither arrival nor departure in the airport on that day. All connecting airports around the globe have been informed about it in advance. If you take surface trip, you should not plan your arrival in Bali on March 21st, there is no activity in the bus terminal and most importantly there will be no traffic on that day in the whole Bali Island.

You should stay inside your house/hotel. Do not go out of the house/hotel. Should you need food or anything to buy, do it on the previous day because on Nyepi Day all shops do not open. Since all activities throughout the island are paused during the Nyepi Day, put your plan before or ahead. Should you want to make a light or play the music, keep it minimum, no light and sounds are allowed.Don't make any noise while you are at home/hotel.

There will be local officer on duty to ensure everybody including visitors obey the prohibitions. Some exceptional are made only for hospital, emergency situation and family with very young babies. If you experience any emergency situation please report to the hotel staff or manager on duty to obtain proper permission.

by putu

Hindu Temple

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Hindu temple or Mandir (Sanskrit: मंदिर), is a house of worship for Hindus, followers of Hinduism. They are usually specifically reserved for religious and spiritual activities.

A Hindu temple can be a separate structure or a part of a building. A feature of most temples is the presence of murtis of the Hindu deity to whom the temple is dedicated. They are usually dedicated to one primary deity, called the presiding deity, and other subordinate deities associated with the main deity. However, some temples are dedicated to several deities, and some have symbols instead of a murti.

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Nomenclature

Hindu temples are known by different names in different parts of the world, depending upon the language. The word mandir or mandira is used in many languages, including Hindi, and is derived from a Sanskrit word, mandira, for 'house' (of God by implication). Temples are known as kO-yil - கோயில் (and occasionally, especially in modern formal speech, aalayam - ஆலயம்) in Tamil. The etymology is from kO - கோ, or lord, and il - இல் - home (note that besides meaning God's home, this term could also mean a King's home, since the term kO - கோ is used interchangeably for royalty and divinity). Temples are known as Devasthana or Gudi in Kannada, as Gudi, Devalayam or Kovela in Telugu and Mondir in Bengali, as Kshetram or Ambalam in Malayalam.

History

Temple construction in India started nearly 2000 years ago. The oldest temples that were built of brick and wood no longer exist. Stone later became the preferred material. Temples marked the transition of Hinduism from the Vedic religion of ritual sacrifices to a religion of Bhakti or love and devotion to a personal deity. Temple construction and mode of worship is governed by ancient sanskrit scriptures called agamas, of which there are several, which deal with individual deities. There are substantial differences in architecture, customs, rituals and traditions in temples in different parts of India. South India is very different from the north. Hundreds, if not thousands, of ancient temples were destroyed during Islamic rule in India (especially in North India) between 1200 1700 AD. South India therefore has more large temples still standing. AD and

During the ritual consecration of a temple, the presence of the universal all powerful spirit ( God ) or Brahman, is invoked into the main stone deity of the temple, through ritual, thereby making the deity and the temple sacred and divine.

North Indian Temples

Many of the bigger grand ancient temples of north no longer exist. However some ancient beautiful temples still survive in remote places such as Kajuraho, orissa, rajasthan etc. Many new large temples have been built in the last 100 years. Most north indian temples however, are simple small structures meant for the needs of the local people. During the difficult period of islamic rule 12th to 17th centuries, the temples lost their zeal for elaborate and expensive rituals, and in most ordinary temples in north india ritual is very simple in stark contrast to south indian temples which have elaborate ritual. Also north indian temples often tend to be less orthodox and in many cases all and sundry are permitted to enter the innermost sanctum of the deity and worship the deity personally. In such cases, the deity will not be adorned with valuable jewellery. The innermost heart of the temple is the sanctum where the deity (usually of fixed stone) is present, followed by a large hall for lay worshippers to stand in and obtain "darshan" or divine audience. There may or may not be many more surrounding corridors, halls etc. However there will be space for devotees to go around the temple in clock wise fashion circumbulation as a mark of respect. In north indian temples, the tallest towers are built over the sanctum sanctorum.

South Indian Temples

Many large grand stone temples still stand in South India. Ritual tends to be orthodox and elaborate especially in the large vedic brahmincal temples, which follow the pan indian sanskrit agama scriptural traditions. Apart from the main fixed stone deities, processional deities made of panchaloha (an alloy of 5 metals - gold, silver, copper, zinc and tin) are bathed, dressed, decorated with valuables and are taken out in processions for various festivals throughout the year. The richer the temple the more elaborate the festivals. However, sadly, many ancient temples in small villages with great architectural and historical heritage value, languish for want of funds for maintenance and go to ruin. The garbha griha or sanctum houses the deity. The tower above this is usually small. The large towers are usually built over the main mahadwaras or entrances which are often big enough to let elephants through, which have important ritual roles in well off temples. Temples also maintain sacred cows. In front of the sanctum are the large halls for lay worshippers. Large temples are mini complexes and have many halls for feeding people, conducting festivals, weddings, kitchens, stores, for religious schooling etc.

Temples in other parts of India

Temples often vary in their appearance and customs from region to region. Temples in eastern and western india also have their distinctions. In the south, kerala temples are very different from the other three states.

Customs and etiquette

Virupaksha temple, Pattadakal, built in 740 in Dravidian style

The customs and etiquette when visiting Hindu temples have a long history and are filled with symbolism, solemn respect and veneration of God's creation.

Visitors and worshipers to Hindu temples are required to remove shoes and other footwear before entering them. Most temples have an area designated to store footwear, sometimes for a small fee.

The Hindu religion teaches that all life-forms are created by God and that humankind needs to share the world with the animal kingdom. It is common to see stray dogs, sacred cows and various species of birds congregated at temples, since often it is their only sanctuary from human persecution. However, on certain occasions and in many (especially rural) parts of India, animal sacrifice is practiced by lay devotees, albeit without the approval or participation of the priests. This is often done inside the temple compound, but outside the building.

Worshipers in major temples typically bring in symbolic offerings for the prayer or 'puja'. This includes fruits, flowers, sweets and other symbols of the bounty of God's natural world. Temples in India are typically surrounded by small mom-and-pop stores called 'dukan' in Hindi which offer them typically wrapped in organic containers such as banana leaves.

When inside the temple, it is typical to keep both hands folded together as a sign of respect. The worshipers approach the inner sanctum, recite sacred Sanskrit verses called 'mantras', follow the instructions of the priest called the 'pujari', meditate & pray called 'puja', and, present the offerings to the feet of the God-form 'the murthy' symbolising total submission and immersion into the All Loving Being. The 'murthy' is typically placed on a 'mandap' or pedestal surrounded by beautiful offerings such as colorful cloths, flowers, incense sticks or 'agarbati' and sounds such as from a conch or large bells.

The mantras you utter are typically words like "Om Nama Vishnu" or "Om Namo Shivaya" which means "Obeisance to Vishnu" or "Salutations to Shiva". These are followed by a series of shlokas or verses from the holy texts such as the Bhagavad Gita, Upanishads or Vedas. Upon the conclusion of the prayer, devotees get down on their knees or even fall flat on their stomach and bow before the symbol of the All Loving Being and mentally state whatever is felt in their hearts. If a priest or 'pujari' is present, he is likely to provide sacred symbolically-blessed food called 'prasad' to the devotee. He may also apply a holy red mark to the forehead of the devotee symbolising blessings. Visitors to famous temples often feel inner joy, harmony and peace at this point.^{[citation needed]}

Finally the worshiper or visitor would walk clock-wise around the symbolic 'murthy', stop once on each side, close their eyes and pray to the All Loving Being. The worshipper may receive a sprinkling of the water from the holy river Ganges while the 'pujari' states "Om Shanti" which means "peace be unto all".

During religious holidays, temples may be swarmed with devotees chanting and praying loudly. While the initial impression might be a strong reaction to the chaos, it is hard to not get swept into the spiritual energy that surrounds you. There may be facilitators called 'paandaas' who can help you navigate through the crowds and complete the 'puja' or prayer rituals quickly.

Temple management staff typically announce the hours of operation, including timings for special 'pujas'. For example the 'anjali' prayers are in the early-to-mid morning while 'arati' prayers are in the evening. There are also timings for devotional songs or music called 'bhajans'. There are also dates and times for devotional dances such as the classical Bharata Natyam dance performed by accomplished dance performers.

The Hindu religion teaches compassion and tolerance towards the poor and weak. The exit areas of the temples are often lined with emaciated beggars, mentally or physically challenged individuals, and destitute women and children. While it is possible to ignore them and walk out, devotees often provide spare change.

In the end the visitor exits the temple experience with 'prasad' in their hands and a changed mental make-up.

Management

BAPS Shri Swaminarayan Mandir Chicago

The Archeological Survey of India has control of most ancient temples of archaeological importance in India.

In India, theoretically, a temple is managed by a temple board committee that administers its finances, management and events.

However since independence, the autonomy of individual Hindu religious denominations to manage their own affairs with respect to temples of their own denomination have been severely eroded. State governments of many states in India (and especially all the states in South India) have gradually increased their control over all Hindu temples. Over decades, by enacting various laws which have been fought both successfully and unsuccessfully up to the Supreme court of India, politicians of the ruling parties especially in the southern states control every aspect of temple management and functioning.

Case Study- Tamilnadu State in South India

States like Tamil Nadu have an entire ministry of " Hindu Religious and Charitable Endowments " led by a Cabinet rank Minister, even though the State is supposed to be "secular". Tamilnadu has a state level committee chaired by the Chief minster himself ( Mr.Karunanidhi in 2008 ) who is a famous atheist and has frequently opposed all forms of religion. For instance, the ruling political party in Tamilnadu (the DMK as of 2008, which has a core atheist idealogy ) is currently in the process of imposing its views on all the temples . The rights of individual denominations to conduct the worship as per their denominational traditions, by a priest of their denomination, which is a fundamental religious right ,is being taken away by the present Tamilnadu Government, on the pretext of social equality . Temple trusts and committees , especially the richer temples , are packed with politicians of the ruling party and their friends , who often have no real understanding , loyalty or devotion to the denominational traditions of the temple they are supposed to be administering. However, interestingly ,the govt and politicians will not impose themselves as trustees and committee members in the administration of any church or mosque.

The Government and the ruling party similarly does not interfere in the priesthood affairs of any church or mosque. For example, the Tamilnadu government will not compel the Catholic church to appoint a woman as a priest even though that is gender discriminatory. Nor will they force the catholic church to appoint a priest who was born baptist or methodist, or vice versa . Neither can they force a Sunni mosque to appoint a Shia born priest. However, in the case of temples, the Govt wishes to train any Hindu regardless of their denominational background to become a priest in any hindu temple, regardless of that temple's denominational connections. The Govt also wants to eliminate Sanskrit from worship, which has been in use for for over a thousand years ) and use only Tamil instead. They also want to introduce a new form of worship and remove all the old ritual traditions.

The official argument goes that all temples have brahmins as priests, which position should be open to others.This assertion is in itself false. For example , two of the richest and most popular temples in tamilnadu namely Palani and Melmaruvathur do not have brahmin priests. They also do not use sanskrit , they use tamil . There are numerous other examples available .

The ruling political parties wish to create a cadre of government employees as tmeple priests who will be transferable at whim and who will follow a state stipulated simplified code of worship in tamil . These priests who will be recruited from all communities will be trained by the govt and appointed to any temple regardless of its denominational background ( refer the Tamilnadu Govt's Hindu Religious and Charitable Endowments Ministry's official web site ).Seperate schools have been set up to train priests for Vaishnava and Saiva Temples . Whether such govt employed priests coming from different backgrounds would have the same committment and devotion to denominational deities of the temples, or whether they come forward only for employment , is open to question . Currently the proposal trains only men which is gender discriminatory . Why not women ? If women are also trained to be priests in hindu temples , will the govt then compel the catholic church and islamic mosques also to do so ? Therefore , it is best left to individual denominations to run their own trusts transparently and reform at their own pace .The State should not be administering religion .

There are many false assumptions and myths that are propagated by the ruling DMK party in the state .

Myth 1 - All temples have only Brahmin priests.

Fact - More than half the temples in tmailnadu state are small local village vernacular temples who have non-brahmin priests or pujaris of various other denominations. Brahmins have no claim to priesthood in such temples of other denominations. There are many rich temples such as Palani and Melmaruvathur which do not have brahmin priests .

Myth 2 - Only Aryan Sanskrit is used in temple worship.

Fact - The temples which use the vedic Brahminical traditions and agamas use both Sanskrit and Tamil, the vernacular temples use only Tamil. Incidentally in other states, Sanskrit is usually the only language used, and not local languages, since Sanskrit is the Pan Indian language of Hinduism.

Myth 3 - Caste is the only factor in eligibility.

Fact - Birth and training in a particular denomination is the real factor . A Vaishnava brahmin, even if well versed in the necessary scriptures, and even though a brahmin, cannot become a priest in a Shiva Temple and vice versa.

Further, even among the Vaishnava brahmins, a priest of the Vadagalai sect cannot officiate in a Tengalai temple and vice versa. Nor can a Vaishnava priest belonging to the Vaikhanasa Agama tradition officiate in temples of the Pancharatra Agama tradition (ie in Vadagalai and Tengalai temples), and vice versa.

Myth 4 - Social equality is being achieved.

Fact - Diversity and religious freedom of individual denominations to manage and worship in their own temples is being systematically destroyed. While all Hindus are free to enter all temples, the management of temples should rest not with politicians, but with committees of members, and independent commissions of eminent citizens, of appropriate denomination, who have the requisite faith, loyalty, devotion and commitment to that denominational tradition; with transparent and accountable administrative practices. After all, only Catholics will run catholic churches, and Sunni Muslims will run Sunni mosques.

External links

Puja

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Pūjā (Devanagari: पूजा) (alternative transliteration Pooja, Sanskrit: reverence, honour, adoration, or worship) religious ritual that Hindus satguru, to keep a thread to continuity, of relationship, between this physical world and the subtle inner worlds. Puja also serves as a means of offering love, praise, thanks, and supplication to God, Gods, and guru. The offerings are made with an acknowledgement – “I dedicate to you O God, what is truly yours.” The whole Puja is thus an acknowledgement of one’s smallness and humility, i.e. performance of Puja removes Ego, which is truly the only hurdle on the path to success. This type of self-effacement and realisation of one's self and relative smallness is connected to the manner in which Hindus deliberately humble themselves in their own cosmology. For example, the cow, a sacred animal, is venerated in such a way that can help rein in one's ego, through such practices as the consumption of cow urine. However many Hindus would deny that this is Puja. Puja of murtis is recommended in the early medieval text Pañcaratra. perform on a variety of occasions to pray or show respect to God, Gods, and guru. The purpose of puja is to communicate with God and the Gods or the

Pujas vary in their scale, which depends on their duration, the number of deities being honoured, and whether it is being performed for public or private benefit. Most practicing Hindus perform puja once or twice a day. Puja should be done after a shower or bath and it is recommended that rites be performed before food intake to ensure sattvic qualities and full concentration (dhyana). Puja is also performed on special occasions in addition to the daily ritual. These include Durga Puja, Pongal and Lakshmi Puja and other religious occasions.

The Pujas performed daily in a temple or dwelling differ from those performed in a special occasion. It takes larger quantities of resources and manpower to perform larger Pujas and more than one priest, including a Tantradharak (Supervisor) are usually employed. But regardless of scale, all Pujas follow the same simple principle – treat the deity like an esteemed (human) guest.

Puja or Pooja is also a very popular Hindu female first name.

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[edit] Puja rituals

Before the Puja actually begins, a formality called the Sankalpa or Vow must be undertaken. In it, the devotee(s) or the Yajamana(s) declares the exact time, the location, the occasion, the deity, his/her name and other particulars, and the motive behind the performance of the Puja. As and when required, permission is granted to the priest(s) to perform the Puja on behalf of the Yajamana(s). Puja means " daily worship." The head of the household invites their chosen gods and goddesses to decend from the heaven and join them.

Although the presence of a priest is not mandatory, it adds “value” to the Puja. This is because a priest is “twice-born”; once mortally, and another time when he begins his education in the Vedas. Hence he possesses the ‘sacred thread’ which symbolize his mastery over the Vedas, which are really “the sciences of the universe”. On account of this, he is able to bless the offerings used and properly invoke the deity.

Puja consists of meditation (dhyana), austerity (tapa), chanting (mantra), scripture reading (svadhyaya), offering food (bhog) and prostrations (panchanga or ashtanga pranama, dandavat). The individual also applies a tilaka mark on the forehead with sandalwood paste, and then a vermillion (kumkum) dot (chandlo) in its centre. This signifies submission to the Almighty and also His Omnipresence. Puja is usually concluded with aarti to the Lord.

Large pujas request the presence of fellow believers and pray to the god or goddesses in question. This usually involves a full day ritual where people are present for the actual puja ceremony and have puja prasad, followed by bhajans (religious prayer songs) and an all-vegetarian dinner.

Steps of Puja The actual Puja can be divided into the following steps:

Invocation (Bodhan, Aamantran/Aavahan)
Offering
Prayer
Conclusion (Aarti)
Immersion (Visarjan)

[edit] Invocation

The deity is first either invoked in a permanent consecrated Murti (as in a temple or dwelling) or invited into a temporary symbol (as in a public Puja). The Symbol, or Vigraha, could be an Murti or a special collection of items symbolizing the deity, e.g.

Inkpot, Pen and a paddy inflorescence for Sarasvati (Goddess of Speech and Knowledge)
Lingam stone for Shiva
Ammonite stone (Shalagram) for Vishnu

Most Pujas however, use a clay pot filled with Ganga water and topped with a germinating or dry coconut placed on mango leaves – called a Kalash or Ghot – as the Symbol. More than one Murti is often used in some Pujas, and the presence of Lord Vishnu in the ammonite form is a must no matter who the deity is. The Dhyaanam forms a part of the invocation.

[edit] Offerings

Prasad to be Offered to God for Puja

This ceremony involves welcoming the deity and dedicating to them a series of offerings in a particular order. These include:

Aasanam Samarpayami (Offer a seat)
Paadyam Samarpayami (Offer water to wash the feet)
Arghyam Samarpayami (Offer water to wash the hands)
Aachamaneeyam Samarpayami (Offer water to drink)
Snaanam Samarpayami (Give bath)
Maha Abhishekam Samarpayami (Main head bath)
Pratishtaapayaami (Make Him seated)
Vasthram Samarpayami (Offer clothes)
Yajnopaveetham Samarpayami (Offer the Holy Thread)
Gandham Samarpayami (Offer sandlewood paste/powder)
Akshatham Samarpayami (Offer Akshatha (rice))
Pushpam Samarpayami (Offer flowers)
Ashthothtra Poojam Samarpayami (Say the holy names of the Lord)
Dhoopam Aaghraapayaami (Offer fragrance)
Deepam Darshayaami (Offer light)
Neivedyam Samarpayami (Offer food)
Phalam Samarpayami (Offer fruit(s))
Taamboolam Samarpayami (Offer betel nut and leaves)

Most of these are actually the items that an Indian host would offer to an esteemed guest. The offerings are accompanied by a simple chant: Aete Gandhapushpe ___ Namah. Om ___ Namah. Aetad Adhipataye Shri Vishnave Namah. As mentioned earlier, the presence of an ammonite is mandatory, as Maha Vishnu is the lord of all offerings and is honoured with a Tulsi leaf after each offering. The offering of food is done most elaborately, usually accompanied by aarti. Further, the ceremony of offering food is veiled by a cloth (usually a red sari).

[edit] Prayers

The most creative part of the Puja is when the actual prayers begin. This includes the chanting of holy texts, singing and dancing. It also includes either a sacrifice or the offering of flowers accompanied by sacred chants (Pushpanjali and Japam).

[edit] Aarti

The aarti is the true conclusion to the Puja – a sort of summary of the whole ceremony. It involves rededicating all the offerings by slowly rotating them in front of the deity and praying for one’s welfare and forgiveness. It is the most extravagant part of any Puja and is accompanied by singing, dancing, chanting and the sacred music of conches, bells, gongs and drums.

[edit] Immersion

If the deity was invoked in a temporary symbol, an additional ceremony of farewell is performed and the now lifeless symbol(s) are immersed in a water body, usually accompanied by a procession. After the Puja, the sanctified offerings – called Prasada – are distributed among the devotees and the priests.

[edit] List of commonly performed Pujas

Durga Puja
Kali Puja
Saraswati Puja
Lakshmi Puja
Narayana Puja
Shiva Ratri Broto
Ganesh Puja
Monosha Puja

[edit] See also

[edit] External links

Wikimedia Commons has media related to:

Puja

Indian Pooja/Hawan/worship
Murti Puja on Hindupedia, the Hindu Encyclopedia

Maya (illusion)

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Maya (Sanskrit माया māyā^a[›]), in Indian religions, has multiple meanings. Maya, is the principal deity who creates, perpetuates and governs the phantasmagoria, illusion and dream of duality in the phenomenal Universe. For some mystics this manifestation is real, but it is a fleeting reality; it is a mistake, although a natural one, to believe that Maya represents a fundamental reality or Truth. Each person, each physical object, from the perspective of eternity is like a brief, disturbed drop of water from an unbounded ocean. The goal of enlightenment is to understand this — more precisely, to experience this: to see intuitively that the distinction between the self and the Universe is a false dichotomy. The distinction between consciousness and physical matter, between mind and body (refer bodymind), is the result of an unenlightened perspective.

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[edit] Maya in Hinduism

In Hinduism, Maya is to be seen through, like an epiphany, in order to achieve moksha (liberation of the soul from the cycle of samsara). Ahamkar (ego-consciousness) and karma are seen as part of the binding forces of Maya. Maya may be understood as the phenomenal Universe of perceived duality, a lesser reality-lens superimposed on the unity of Brahman. It is said to be created by the divine by the application of the Lila (creative energy/material cycle, manifested as a veil - the basis of dualism). The samskaras of perceived duality perpetuate samsara.

[edit] Maya in Hindu philosophy

illustration of the Hindu philosophical concept of Maya by Raja & Narendra Sajja

In Advaita Vedanta philosophy, Maya is the limited, purely physical and mental reality in which our everyday consciousness has become entangled. Maya is held to be an illusion, a veiling of the true, unitary Self — the Cosmic Spirit also known as Brahman. The concept of Maya was expounded in the Hindu scriptures known as the Upanishads. Many philosophies or religions seek to "pierce the veil" of Maya in order to glimpse the transcendent truth, from which the illusion of a physical reality springs, drawing from the idea that first came to life in the Hindu stream of Vedanta.

Maya is neither true nor untrue. Since Brahman is the only truth, Maya cannot be true. Since Maya causes the material world to be seen, it cannot be untrue. Hence, Maya is described as indescribable. She has two principle functions — one is to veil Brahman and obscure and conceal it from our consciousness. The other is to present and promulgate the material world and the veil of duality instead of Brahman. The veil of Maya is piercable and with dilligence and grace, may be permanently rent. Consider an illusion of a rope being confused as a snake in the darkness. Just as this illusion gets destroyed when true knowledge of the rope is perceived, similarly, Maya gets destroyed for a person when they perceive Brahman with transendental knowledge. A metaphor is also given — when the reflection of Brahman falls on Maya, Brahman appears as God (the Supreme Lord). Pragmatically, where the duality of the world is regarded as true, Maya becomes the divine magical power of the Supreme Lord. Maya is the veritable fabric of duality and she performs this role at the behest of the Supreme Lord. God is not bound by Maya, just as a magician is not illusioned and deluded by their own magic.

By Sri Shankaracharya

The Supreme Self (or Ultimate Reality) who is Pure Consciousness perceived Himself by Selfhood (i.e. Existence with "I"-Consciousness). He became endowed with the name "I". From that arose the basis of difference.
He exists verily in two parts, on account of which, the two could become husband and wife. Therefore, this space is ever filled up completely by the woman (or the feminine principle) surely.
And He, this Supreme Self thought (or reflected). Thence, human beings were born. Thus say the Upanishads through the statement of sage Yajnavalkya to his wife.
From the experience of bliss for a long time, there arose in the Supreme Self a certain state like deep sleep. From that (state) Maya (or the illusive power of the Supreme Self) was born just as a dream arises in sleep.
This Maya is without the characteristics of (or different from) Reality or unreality, without beginning and dependent on the Reality that is the Supreme Self. She, who is of the form of the Three Guna (qualities or energies of Nature) brings forth the Universe with movable and immovable (objects).
As for Maya, it is invisible (or not experienced by the senses). How can it produce a thing that is visible (or experienced by the senses)? How is a visible piece of cloth produced here by threads of invisible nature?
Though the emission of ejaculate onto sleeping garments or bedclothes is yielded by the natural experience of copulation in a wet dream, the stain of the garment is perceived as real upon waking whilst the copulation and lovemaking was not true or real. Both sexual partners in the dream are unreal as they are but dream bodies, and the sexual union and conjugation was illusory, but the emission of the generative fluid was real. This is a metaphor for the resolution of duality into lucid unity.
Thus Maya is invisible (or beyond sense-perception). (But) this universe which is its effect, is visible (or perceived by the senses). This would be Maya which, on its part, becomes the producer of joy by its own destruction.
Like night (or darkness) Maya is extremely insurmountable (or extremely difficult to be understood). Its nature is not perceived here. Even as it is being observed carefully (or being investigated) by sages, it vanishes like lightning.
Maya (the illusive power) is what is obtained in Brahman (or the Ultimate Reality). Avidya (or nescience or spiritual ignorance) is said to be dependent on Jiva (the individual soul or individualised consciousness). Mind is the knot which joins Consciousness and matter.
Space enclosed by a pot, or a jar or a hut or a wall has their several appellations (eg.,pot space, jar space etc.). Like that, Consciousness (or the Self) covered here by Avidya (or nescience) is spoken of as jiva (the individual soul).
Objection: How indeed could ignorance become a covering (or an obscure factor) for Brahman (or the Supreme Spirit) who is Pure Consciousness, as if the darkness arising from the night (could become a concealing factor) for the sun which is self-luminous?
As the sun is hidden by clouds produced by the solar rays but surely, the character of the day is not hidden by those modified dense collection of clouds, so the Self, though pure, (or undefiled) is veiled for a long time by ignorance. But its power of Consciousness in living beings, which is established in this world, is not veiled.

[edit] Understanding Maya through Bhagavad Gita verses

Spoken by Krisna (also spelled Krishna) to Arjuna on the battlefield of Kurukshetra Bhagavad Gita, Ch.14, Verse 3. "My womb is the great Nature (Prakriti or MAYA). In that I place the germ (embryo of life). Thence is the birth of all beings".

Bhagavad Gita, Ch. 14, Verse 4 "Whatever forms are born, O Arjuna, in any womb whatsoever, the great Brahma (Nature) is their womb and I am the seed-giving father."

Explanation: Prakriti (Nature), made up of the three qualities (Sattwa, Rajas and Tamas), is the material cause of all beings.

In the great Prakriti, I place the seed for the birth of Brahma (the creator, also known as Hiranyagarbha, or Ishwar, or the conditioned Brahman); and the seed gives birth to all beings. The birth of Brahma (the creator) gives rise to the birth of beings.

The primordial Nature (prakriti) gives birth to Brahma, who creates all beings.

(I am the father; the primordial Nature is the mother).

Bhagavad Gita, Ch.13, verse 26. "Wherever a being is born, whether unmoving or moving, know thou Arjuna, that it is from the union between the field and the knower of the field". (Purusha is the knower of the field; Prakriti is the field; Shiva is another name for the knower of the field and Shakti is the field; Spirit is another name for the knower of the field and Matter (Prakriti) is the field).

Bhagavad Gita, Ch. 7, Verse 4. "I am endowed with two Shaktis, namely the superior and the inferior natures; the field and its knower (spirit is the knower of the field; matter is the field.) I unite these two".

Bhagavad Gita Ch.7, Verse 6. "Know these two- my higher and lower natures- as the womb of all beings. Therefore, I am the source and dissolution of the whole universe".

Bhagavad Gita, Ch.13, Verse 29. "He sees, who sees that all actions are performed by nature alone, and that the Self is action less".

(The Self is the silent witness).

Bhagavad Gita, Ch.9, Verse 17. "I am the father of this world, the mother, the dispenser of the fruits of actions and the grandfather; the one thing to be known, the purifier, the sacred monosyllable (AUM), and also the Rg, the Sama and the Yajur Vedas".

Bhagavad Gita, Ch.18, Verse 61. "The sovereign Lord dwells in the heart space of beings and moves them to act by his divine Maya, as though mounted on a machine".

[edit] Maya in Hindu Mythology

Maya may also be visualized as a guise or aspect of the Divine Mother (Devi)or Devi MahamayaDevi Mahatmyam, Maya covers Vishnu's eyes in Yoganidra (Divine Sleep) during cycles of existence when all is resolved into one. By exhorting Mahamaya to release Her illusory hold on Vishnu, Brahma is able to bring Vishnu to aid him in killing two demons, Madhu and Kaitabh, who have manifested as thoughtforms from Vishnu's sleeping form. Shri Ramakrishna often spoke of Mother Maya and combined deep Hindu allegory concept of Hinduism. In the Hindu scripture with the idea that Maya is a lesser reality that must be overcome so that one is able to realize their true Self.

Devi Mahamaya is also a Kuldev of the Gowd Saraswat Brahmins of Goa, India.

Maya is also the name of an Asura, who was the father-in-law of the Lord of Lanka, Ravana and the father of Mandodari. He is the archnemesis of Vishwakarma, the celestial architect of the Gods. His knowledge and skills are compatible with Vishwakarma. When Lanka was destroyed by Hanuman, it was the King of Demons, Maya, who had re-installed the beauty of that Island Kingdom.

In Hinduism, Maya is also seen as a form of Laksmi, a Divine Goddess. Her most famous explication is seen in the Devi Mahatmyam, where she is known as Mahamaya. Because of its association with the goddess, Maya is now a commonly used girl's name in India and amongst the Indian diaspora around the world ^[1].

Essentially, Mahamaya (great Maya) both blinds us in delusion (moha) and has the power to free us from it. Maya, superimposed on Brahman, the one divine ground and essence of monist Hinduism, is envisioned as one with Laxmi, Durga, etc. A great modern (19th century) Hindu sage who often spoke of Maya as being the same as the Shakti principle of Hinduism was Shri Ramakrishna.

In the Hindu scripture 'Devi Mahatmyam,' Mahamaya (Great Maya) is said to cover Vishnu's eyes in Yoganidra (Divine Sleep) during cycles of existence when all is resolved into one. By exhorting Mahamaya to release Her illusory hold on Vishnu, Brahma is able to bring Vishnu to aid him in killing two demons, Madhu and Kaitabh, who have manifested from Vishnu's sleeping form. Sri Ramakrishna Paramahamsa often spoke of Mother Maya and combined deep Hindu allegory with the idea that Maya is a lesser reality that must be overcome so that one is able to realize his or her true Self.

Maya as Mahalaxmi was called upon when the gods and goddesses were helpless against the demon Mahisasura. The combined rage of all the gods including Brahma Vishnu and Shiva created her. She is the most powerful of all the gods and goddesses in heaven. The gods gave her ornaments, weapons and her bearer,the lion. She was unassailable. She called upon the demon, had a fierce battle against Mahisasura and his huge army herself. She killed the demon and restored heaven back to the gods and goddesses. Thus She is even now the protector of the universe which is lying in her lap.

Bhakti

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Bhakti (Devanāgarī: भक्ति) is a word of Sanskrit origin meaning devotion. Within Vaishnavism bhakti is only used in conjunction with Vishnu, Krishna or of the associated incarnations,^[1] who are the source of attractiveness. Krishna is currently an important and popular focus of the devotional and ecstatic aspects of Hindu religion, particularly among the Vaishnava sects.^[2] However, it is likewise sometimes used as a term toward Shiva by some traditions of Shaivism and Shakti by some traditions of Shaktism.

Bhakti as a process of yoga (Bhakti yoga) is described in detail famously within the Bhagavad Gita, wherein it is given as the ultimate form of religious expression^[3], for which all other dharmas^[4] and also in other texts such as the Narada Bhakti Sutra. should be abandoned

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[edit] History

Main article: Bhakti movement

By Patanjali's time (2nd century BC) there appear to have been "followers of Vasudeva".^[5]

The term bhakti in the sense of "devotion" emerges in Puranic literature.^[6]

The Alvars were influential to the emergence of the Bhakti movement, which between the 13th and 17th centuries brought about the revival of Shaivism in Southern India and gradually grew into the various branches known today.

The ultimate goal

The forces that cause creation sustain and maintain that which has become created and eventually cause the destruction of that which was created – named Brahman, by the Upanishads – permeate everything in the Creation. Brahman is the self creating force that is in all that has a name and form as well as that which remains formless and nameless.

The Bhagavata Purana describes three different levels of Brahman realisation. The first is an impersonal state of blissful consciousness, similar to nirvana where one is aware of the great universal Brahman effulgence permeating everything; the second is classified as Paramatma atma); the third and ultimate realisation is described as Bhagavan^[7], in this state one has a direct loving relationship with The Supreme Personality of Godhead himself, in one or more of His transcendental forms. realisation, wherein one is actually able to see the Form of Godhead alongside one's own soul (

The main difference between bhakti philosophy and all others is that the goal is also the means of attaining the goal. In other words, bhakti, devotional service to the Supreme, is attained by engaging in devotional service to the Supreme. The difference between the starting and concluding stages is that in the beginning the activity of bhakti is a forced engagement, whereas in the conclusion it is a spontaneous, loving reciprocation. ^[8]

[edit] Archana: Deity worship

Deities of Rukmini and Krishna, as worshipped at a Vaishnava temple in Los Angeles

The Smarta tradition of Hinduism recommends that each person may choose a deity of worship (ishta-devata) to which they are most attracted. If the grossest manifestation is the only thing that suits one’s taste, or mood, or psychological make-up or intellect, one is free to worship God in that form, as long as the form itself is bonafide and from scripture (not imaginary). It is in this spirit that Sahasranama stotras (1000 names of God) and ashtottara-stotras (poems of praise through 108 puranas though they extoll different deities. names) are found in abundance in Hindu religious literature for almost every deity. It is this train of thought in the Smarta Hindu mind that lives with different

In contrast, the Vaishnava tradition teaches that only Vishnu is to be worshipped. Meanwhile, the Saivite tradition teaches that only Shiva is to be worshipped.

All-encompassing eclecticism

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Please improve the article by adding references. See the talk page for details. (April 2008)

In addition, the choice of ishta-devata became, over the centuries, a choice of one among the thousands of temples scattered throughout the country and the deity chosen may very well be the particular deity enshrined in a specific temple, though certainly belonging to one of the six major streams listed above.

It is this variety and possibility of ‘to each according to his needs and capabilities’ that brings together under one banner of Hinduism people with varying practices, attitudes and states of evolution. Accordingly carving of images of deity forms both for worship at home and in the temples became one of the most highly developed art and profession in India. The religious life of India was thus nourished through the ages on a visual statement, unmatched perhaps, in the history of civilization.

Classifications of Bhakti

The scripture known as the Narad Bhakti Sutra, believed to be spoken by the sage Narada distinguishes eleven forms of bhakti based on the different relationship to God that the devotee can assume.

The devotee Prahlada, as explained in Srimad Bhagavatam, enunciates Nine Expressions of Bhakti. See also Bhakti yoga.

According to Adi Shankara, bhakti is the seeking after one's real nature^[9]. Adi Shankara, in verse 61 of his Sivanandalahari lists five analogies of Bhakti. See Five Graded Analogies of Bhakti.

Further detail classification of bhakti is presented by Rupa Goswami in his Bhakti-rasamrita-sindhu.

Bhakti as a term is sometimes found in other Indic religions and in some sects of Buddhism.^[10]

Theory of divine grace

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Please improve the article by adding references. See the talk page for details. (April 2008)

In any theory of grace it is the surrender to God’s will and humility that matters. The practitioner has to surrender by their own free will with the understanding that living people have the free will to obey or disobey God. The fatalist view of reality is only a fragmentary part of Hinduism. A person's fate is reflected mainly in the tendencies that he has created for himself through committed actions. He has total free will to surrender to God or not. But if he surrenders to Him heart and soul, He promises that He will take care of his pure devotee. This is famously illustrated in one of Krishna's final statements to Arjuna in the Bhagavad Gita:

"Abandon all varieties of religion and just surrender unto Me. I shall deliver you from all sinful reactions. Do not fear". (Bhagavad Gita 18.66)

Samsara

2008-07-10T23:48:00.000-07:00

Samsara or saṃsāra (Sanskrit: संसार; Tibetan: khor wa; Mongolian: orchilong) refers to the cycle of reincarnation or rebirth in Hinduism, Buddhism, Jainism, Sikhism and other related religions.

In modern Sanskrit-derived languages, it is primarily used to mean "world" in the theological sense. In other words it signifies life on earth as a place of suffering and exile from one's true origins.

According to these religions, one's karmic 'account balance' at the time of death is inherited via the state at which a person is reborn. During the course of each worldly life actions committed (for good or ill) determine the future destiny of each being in the process of becoming (evolution or devolution). At death the underlying volitional impulses (samskaras) thus accrued and developed are carried and transmitted in a consciousness structure popularly known as the soul which, after an intermediate period (in Tibetan called the bardo) forms the basis for a new biological structure that will result in rebirth and a new life. This process is considered to go on indefinitely until insight leads a person to practice renunciation of worldly pursuits and practices instead the virtues.

If one lives in evil ways, one is reborn as an animal or other unfortunate being.^[1]

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Etymology

Samsara is derived from "to flow together," to go or pass through states, to wander. Mostly a great revolving door between life and death and an endless cycle of reincarnation. Also known as a game in ancient India.^{[citation needed]}

Cycle of rebirth

Under this concept one continues to be born and reborn in various realms in the form of human, god, animal, or other being (depending on karma).^[1]

Samsāra in Hinduism

In Hinduism, it is avidya, or ignorance, of one's true self, that leads to ego-consciousness of the body and the phenomenal world. This grounds one in kāma (desire) and the perpetual chain of karma and reincarnation. Through egoism and desire one creates the causes for future becoming. The state of illusion that gives rise to this is known as Maya.

Through ascetic practise one finally attains sanctity and liberation (moksha or mukti) - the equivalent of salvation in the Indian religions.

Broadly speaking, the holy life (brahmacarya) which leads to liberation is a path of self-purification by which the effects of sins are released.

The Hindu Yoga traditions hold various beliefs. Moksha may be achieved by love of Ishwar/God (see bhakti movement), by psycho-physical meditation (Raja Yoga), by discrimination of what is real and unreal through intense contemplation (Jnana Yoga) and through Karma Yoga, the path of selfless action that subverts the ego and enforces understanding of the unity of all. Advaita Vedanta, which heavily influenced Hindu Yoga, believes that Brahman, the ultimate Truth-Consciousness-Bliss, is the infinite, impersonal reality (as contrasted to the Buddhist concept of shunyata) and that through realization of it, all temporal states like deities, the cosmos and samsara itself are revealed to be nothing but manifestations of Brahman.^{[citation needed]}

Saṃsāra in Jainism

Main article: Samsara (Jainism)

Further information: Karma in Jainism

In Jainism, Saṃsāra is the worldly life characterized by continuous rebirths and reincarnations in various realms of existence. Saṃsāra is described as mundane existence, full of suffering and misery and hence is considered undesirable and worth renunciation. The Saṃsāra is without any beginning and the soul finds itself in bondage with its karma since the beginingless time. Moksa is the only liberation from saṃsāra.

Saṃsāra in Buddhism

Main article: Samsara (Buddhism)

The concept of Samsara cyclic existence is taught by many Buddhist teachers. To understand the concept of Samsara it is important to know about the six realms, what cyclic existence is, and enlightenment or the liberation from the uncontrolled cycle of existence.

Saṃsāra in Sikhism

In Sikhism, it is thought that due to the commendable past actions and deeds (known as karma or kirat) that people obtain the chance of human birth, which is regarded in Sikhism as the highest possible on Earth and therefore an opportunity that should not be wasted. And only by continued good actions and the "Grace of the Almighty" can one obtain liberation from the continuous cycle of births and deaths of various bodily forms that the soul has been undergoing since the creation of the universe. The end of the cycle of transmigration of the soul is known as mukti. For Sikhs, the state of mukti can be achieved whilst still alive, known as "Jivan Mukat", literally "liberated whilst alive".

Saṃsāra in Surat Shabda Yoga

In Surat Shabda Yoga, attaining self-realization results in jivan moksha/mukti, liberation/release from samsara, the cycle of karma and reincarnation while in the physical body.^{[citation needed]}

Surat Shabda Yoga cosmology presents the constitution of the initiate (the microcosm) as an exact replica of the macrocosm. Consequently, the microcosm consists of a number of bodies, each one suited to interact with its corresponding plane or region in the macrocosm. These bodies developed over the yugas through involution (emanating from higher planes to lower planes) and evolution (returning from lower planes to higher planes), including by karma and reincarnation in various states of consciousness.^{[citation needed]}

References

^ ^a ^b "Reaching the Level of the Gods", Hinduism, The Canadian Encyclopedia.

External links

Karma

2008-07-10T23:40:00.000-07:00

Karma is a concept in Hinduism which explains causality through a system where beneficial effects are derived from past beneficial actions and harmful effects from past harmful actions, creating a system of actions and reactions throughout a person's reincarnated lives.

The doctrine of transmigration of the soul, or fateful retribution for acts committed, does not appear in the Rig Veda.^[1] The concept of karma appeared in Hindu thought during the period 800-200 BC and became widespread during the period considered as "Classical Hinduism" 200 BC - 1100 AD.^[2]

Axel Michaels explains that codification of these ideas appeared only in late texts, and then as only one of many explanations for why things happen as they do:

With the early Upaniṣads, diverse and incoherent speculations about the transmigration of the soul appeared, which were expanded into a ramified system in the legal texts and Purāṇas. Only with these texts do we find the concept of the repeated transmigration linked with desires for deliverance from the eternal cycle of rebirth... and a continuous ethicization of retribution for acts in the form of catalogues of new existences. Thus, the doctrine of Karma is a theodicy, and explanation of the suffering and unjust earthly world as a result of previous acts, and an eschatology, a doctrine of liberation. Both doctrines do not belong together in every case, and countless other explanations for fate exist alongside them.^[3]

Definition

"Karma" literally means "deed" or "act", and more broadly names the universal principle of cause effect, action and reaction, which Hindus believe governs all life. It is believed that only beings that can distinguish right from wrong, such as adult humans, can accumulate Karma. Animals and young children are not responsible to accumulate Karma as they are incapable of discriminating between right and wrong. However, all sentient beings can feel the effects of Karma, which are pleasure and pain.^[4] Karma is not fate; humans are believed to act with free will, creating their own destinies. According to the Vedas, if an individual sows goodness, he or she will reap goodness; if one sows evil, he or she will reap evil. Karma refers to the totality of mankind's actions and their concommitant reactions in current and previous lives, all of which determine the future. However, many karmas do not have an immediate effect; some accumulate and return unexpectedly in an individual's later lives. The conquest of karma is believed to lie in intelligent action and dispassionate reaction. and

Unkindness yields spoiled fruits, called paap, and good deeds bring forth sweet fruits, called punya. As one acts, so does he become: one becomes virtuous by virtuous action, and evil by evil action.^[5]

There are three types of karma in Hinduism:

sanchita karma, the sum total of past karmas yet to be resolved;
prarabdha karma, that portion of sanchita karma that is to be experienced in this life; and
kriyamana karma, the karma that humans are currently creating, which will bear fruit in future.

Satguru Sivaya Subramuniyaswami explains in the lexicon section of his book, Dancing with Siva, that karma literally means "deed or act" and more broadly names the universal principle of cause and effect, action and reaction which governs all life. As he explains it, karma is not fate, for man acts with free will creating his own destiny. The Vedas tell us that if we sow goodness, we will reap goodness; if we sow evil, we will reap evil. Satguru Sivaya Subramuniyaswami further notes that karma refers to the totality of our actions and their concomitant reactions in this and previous lives, all of which determine our future. The conquest of karma lies in intelligent action and dispassionate reaction. Not all karmas rebound immediately. Some accumulate and return unexpectedly in this or other births.

The role of divine forces

Several different views exist in Hinduism regarding the role of divine beings. In Hinduism, many see the devas as playing some kind of role. Still others such as followers of Vedanta consider Ishvara, a personal supreme God, as playing that role. In these theistic schools, karma is not seen merely as a law of cause and effect, but dependent on the will of a personal supreme God. Examples of a personal supreme God include Shiva in Shaivism or Vishnu in Vaishnavism. Other Hindus,such as the Mimamsakas, reject such notions of divinity being responsible and see karma as acting independently, considering the natural laws of causation sufficient to explain the effects of karma.^[6]^[7]^[8]

These differing views are explicitly noted in a series of passes in the Brahma Sutras (III.2.38-40), an important text in Vedanta, the major school of Hinduism, which endorses the concept of ĪśvaraSwami Sivananda's commentary on verse III.2.38 from the Brahma Sutras refers to the role of Īśvara (the Lord) as the dispenser of the fruits of karma.^[9] A commentary by Swami Vireswarananda on the same verse says that the purpose of this verse is specifically to refute the views of the Mimamsakas, who say that karma (work) and not i.e., a personal supreme God, as the source of fruits of karma, but note opposing views in order to refute them. For example, Īśvara, gives the fruits of one's actions. According to the Mimamsakas it is useless to set up an Īśvara for that purpose, since Karma itself can give the result at a future time.^[10]

Some interpretations of the Bhagavad Gita^[11] suggest an intermediate view, that karma is a law of cause and effect yet God can mitigate karma for His devotees.^{[citation needed]}

Another view holds that a Sadguru, acting on God's behalf, can mitigate or work out some of the karma of the disciple.^[12]^[13]^[14]

Two examples from the Puranas

The story of Markandeya, who was saved from death by Siva, illustrates that God's grace can overcome Karma and death for His beloved devotee. ^[15]

The story of Ajamila in the Bhagavata Purana [2] [3],[4] also illustrates the same point. Ajamila had committed many evil deeds during his life such as stealing, abandoning his wife and children, and marrying a prostitute. But at the moment of death, he involuntarily chanted the name of Narayana Moksha or union with God, and was saved from the messengers of Yama. Ajamila was actually thinking of his youngest son, whose name was also Narayana. But the name of God has powerful effects, and Ajamila was forgiven for his great sins and attained salvation, despite his bad Karma. and therefore received

Views of Hindu traditions on karma

Scriptures divide Karma into three kinds: Sanchita (accumulated), Prarabdha (fruit-bearing) and Kriyamana (current) karma. All kriyamana karmas become sanchita karma upon completion. From this stock of sanchita karma, a handful is taken out to serve one lifetime and this handful of actions which has begun to bear fruit and which will be exhausted only on their fruit being enjoyed and not otherwise, is known as prarabdha karma. In this way, so long as the stock of sanchita karma lasts, a part of it continues to be taken out as prarabdha karma for being enjoyed in one lifetime, leading to the cycles of birth and death. A jiva cannot attain Moksha until the accumulated sanchita karmas are completely exhausted.^[16]

Advaita Vedanta

Shankara: Swami Sivananda's translation

Swami Sivananda, an Advaita scholar, reiterates the same views in his commentary synthesising Vedanta views on the Brahma Sutras, a Vedantic text. In his commentary on Chapter 3 of the Brahma Sutras, Sivananda notes that karma is insentient and short-lived, and ceases to exist as soon as a deed is executed. Hence, karma cannot bestow the fruits of actions at a future date according to one's merit. Furthermore, one cannot argue that karma generates apurva or punya, which gives fruit. Since apurva is non-sentient, it cannot act unless moved by an intelligent being such as God. It cannot independently bestow reward or punishment.^[17]

There is a passage from Swami Sivananda's translation of the Svetasvatara Upanishad (4:6) illustrating this concept:

Two birds of beautiful plumage — inseparable friends — live on the same tree. Of these two one eats the sweet fruit while the other looks on without eating.

In his commentary, the first bird represents the individual soul, while the second represents Brahman or God. The soul is essentially a reflection of Brahman. The tree represents the body. The soul identifies itself with the body, reaps the fruits of its actions, and undergoes rebirth. The Lord alone stands as an eternal witness, ever contented, and does not eat, for he is the director of both the eater and the eaten.

Swami Sivananda also notes that God is free from charges of partiality and cruelty which are brought against him because of social inequality, fate, and universal suffering in the world. According to the Brahma Sutras, individual souls are responsible for their own fate; God is merely the dispenser and witness with reference to the merit and demerit of souls.

In his commentary on Chapter 2 of the Brahma Sutras, Sivananda further notes that the position of God with respect to karma can be explained through the analogy of rain. Although rain can be said to bring about the growth of rice, barley and other plants, the differences in various species is due to the diverse potentalities lying hidden in the respective seeds. Thus, Sivananda explains that differences between classes of beings are due to different merits belonging to individual souls. He concludes that God metes rewards and punishments only in consideration of the specific actions of beings.^[18]

Nyaya

The Nyaya school, one of six orthodox schools of Hindu philosophy, states that one of the proofs of the existence of God is karma: Adŗişhţāt (lit., from the unforeseen): It is seen that some people in this world are happy, some are in misery. Some are rich and some poor. The Naiyanikas explain this by the concept of Karma and reincarnation. The fruit of an individual's actions does not always lie within the reach of the individual who is the agent. There ought to be, therefore, a dispenser of the fruits of actions, and this supreme dispenser is God. This belief of Nyaya, accordingly, is the same as that of Vedanta.

Shaivism

Thirugana Sambanthar

Karma as action and reaction: if we sow goodness, we will reap goodness.

Thirugnana Sambanthar writes about karma in his outline of Saivism. He explains the concept of karma in Hinduism by distinguishing it from that of Buddhism and Jainism, which do not require the existence of an external being like God. In their beliefs, just as a calf among a large number of cows can find its mother at suckling time, so also does karma find the specific individual it needs to attach to and come to fruition. However Hindus posit that karma, unlike the calf, is an unintelligent entity. Hence, karma cannot locate the appropriate person by itself. Shri Sambantha concludes that an intelligent Supreme Being with perfect wisdom and power (Shiva, for example) is necessary to make karma attach to the appropriate individual. In such sense, God is the Divine Accountant.^[19]

Appaya Dikshita

Appaya Dikshita, a Saivite theologian and proponent of Siva Advaita, states that Siva (God) only awards happiness and misery in accordance with the law of karma.^[20] Thus persons themselves perform good or evil actions according to their own inclinations as acquired in past creations, and in accordance with those deeds, a new creation is made for the fulfilment of the law of karma. Shaivas believe that there are cycles of creations in which souls gravitate to specific bodies in accordance with karma, which as an unintelligent object depends on the will of Siva alone. Thus, many interpret the caste system in accordance with karma, as those with good deeds are born into a highly spiritual family (probably the brahmana caste).

Srikantha

Srikantha, another Saivite theologian, believes that individual souls themselves do things which may be regarded as the cause of their particular actions, or desisting from particular actions, in accordance with the nature of the fruition of their past deeds.^[21] Srikantha further believes that Siva only helps a person when he wishes to act in a particular way or to desist from a particular action. Regarding the view that karma produce their own effects directly, Srikantha holds that karma being without any intelligence cannot be expected to produce manifold effects through various births and various bodies; rather fruits of one's karma can be performed only by the will of God operating in consonance with man's free will, or as determined in later stages by man's own karma so the prints of all karma are distributed in the proper order by the grace of God Shiva). .^[22] In this way, God is ultimately responsible on one hand for our actions, and on the other for enjoyment and suffering in accordance with our karmas, without any prejudice to humans' moral responsibility as expressed through free will or as determined later by our own deeds. ^[23]

Vaishnavism

[Ramanuja

Ramanuja addresses the problem of evil by attributing all evil things in life to the accumulation of evil karma of jivas (human souls) and maintains that God is amala, or without any stain of evil. ^[24] In Sri Bhasya, Ramanuja's interpretation of the Brahma sutras from a Vaishnavite theistic view, he agrees with the Advaitan school that Brahman, whom he conceives as Vishnu, arranges the diversity of creation in accordance with the different karma of individual souls. ^[25]

Furthermore, similarly like Srikantha, the Saivite theologian, Ramanuja believes that Vishnu wishing to do a favour to those who are resolved on acting so as fully to please Him, engenders in their minds a tendency towards highly virtuous actions, such as means to attain to Him; while on the other hand, in order to punish those who are resolved on lines of action altogether displeasing to Him, He engenders in their minds a delight in such actions as have a downward tendency and are obstacles in the way of the attainment of God. ^[26]

Madhva

Madhva, the founder of the Dvaita school, on the other hand, believes that there must be a root cause for variations in karma even if karma is accepted as having no beginning and being the cause of the problem of evil. ^[27] Since jivas have different kinds of karma, from good to bad, all must not have started with same type of karma from the beginning of time. Thus, Madhva concludes that the jivas are not God's creation as in the Christian doctrine, but are rather entities co-existent with Vishnu, although under His absolute control. Souls are thus dependent on Him in their pristine nature and in all transformations that they may undergo. ^[28]

According to Madhva, God, although He has control, does not interfere with Man's free will; although He is omnipotent, that does not mean that He engages in extraordinary feats. Rather, God enforces a rule of law and, in accordance with the just deserts of jivas, gives them freedom to follow their own nature. ^[29] Thus, God functions as the sanctioner or as the divine accountant, and accordingly jivas are free to work according to their innate nature and their accumulated karma, good and bad. Since God acts as the sanctioner, the ultimate power for everything comes from God and the jiva only utilizes that power, according to his/her innate nature. However, like Shankara's interpretation of the Brahma Sutras as mentioned earlier, Madhva, agrees that the rewards and punishments bestowed by God are regulated by Him in accordance with the good and sinful deeds performed by them, and He does so of out of His own will to keep himself firm in justice and he cannot be controlled in His actions by karma of human beings nor can He be accused of partiality or cruelty to anyone. ^[30]

Swami Tapasyananda further explains the Madhva view by illustrating the doctrine with this analogy: the power in a factory comes from the powerhouse (God), but the various cogs (jivas) move in a direction in which they are set. Thus he concludes that no charge of partiality and cruelty can be brought against God. The jiva is the actor and also the enjoyer of the fruits of his/her own actions.^[31]

Madhva differed significantly from traditional Hindu beliefs, owing to his concept of eternal damnation. For example, he divides souls into three classes: one class of souls which qualify for liberation (Mukti-yogyas), another subject to eternal rebirth or eternal transmigration (Nitya-samsarins), and a third class that is eventually condemned to eternal hell or Andhatamas Tamo-yogyas). ^[32] No other Hindu philosopher or school of Hinduism holds such beliefs. In contrast, most Hindus believe in universal salvation: that all souls will eventually obtain moksha, even if it is after millions of rebirths. (

Gita interpretations and role of Guru

Some interpretations of certain verses in the Bhagavad Gita^[33] suggests an intermediate view, that karma is a law of cause and effect yet God can mitigate karma for His devotees. Another view holds that a Sadguru, acting on God's behalf, can mitigate or work out some of the karma of the disciple.^[34]^[35]^[36]

Caste and karma

As stated earlier, there are cycles of creations in which souls gravitate to specific bodies in accordance with karma, which as an unintelligent object depends on the will of God alone. Thus, many interpret the caste system in accordance with karma, as those with good deeds are born into a spiritual family, which is synonymous with the brahmana caste. However, Krishna said in the Gita brahmin are determined by behavior, not by birth. A verse from the Gita illustrates this point: "The duties of Brahmins, Kshatriyas, Vaishyas as also of Sudras, O scorcher of foes, are distributed according to the gunas (behavior) born of their own nature." (Bhagavad Gita 18.41)^[37] that characteristics of a

Moksha

2008-07-10T23:38:00.000-07:00

Moksha (Sanskrit: मोक्ष mokṣa, liberation) or Mukti (Sanskrit: मुक्ति, release) is liberation from samsara, the cycle of death and rebirth and all of the suffering and limitation of worldly existence. In Hindu philosophy, it is seen as a transcendence of phenomenal being, a state of higher consciousness, in which matter, energy, time, space, causation (karma) and the other features of empirical reality are understood as maya.

Liberation is experienced in this very life as a dissolution of the sense of self as an egoistic personality by which the underlying, eternal, pure spirit is uncovered. This desireless state concludes the yogic path through which conditioned mentality-materiality or nama-roopa (lit. name-form) has been dissolved uncovering one's eternal identity prior to the mind/spirit's identification with material form. Liberation is achieved by (and accompanied with) the complete stilling of all passions — a state of being known as Nirvana. Buddhist thought differs slightly from the Advaita Vedantist reading of liberation.

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Moksha is seen as a final release from one's worldly conception of self, the loosening of the shackle of experiential duality and a realization of one's own fundamental nature which is true being, pure consciousness and bliss (satcitananda) an experience which is ineffable and beyond sensation. According to the branch of Hinduism known as advaita vedanta, at liberation the individual soul or atman is realised to be one with the Ground of all being – the Source of all phenomenal existence known as Brahman. The self-as-individual is realised to have never existed. In other (dvaita) traditions it is held that the identification between the liberated human being and God is not total but there is always some distinction between the two. In Vaishnavism, one of the largest branch of Hinduism, Moksha involves forsaking everything material and establishing one's existence as a purely devoted servant of Vishnu (Bhagavan or God; also known by many other names such as Krishna, Rama, Narayana, etc.). Hindu scripture like the Bhagavad Gita, Mahabharata, Ramayana and so on especially emphasize this personal, devotional conception of Moksha, which is achieved through the practice of Bhakti Yoga. On the other hand, works of the non-dualistic Hindu school, Advaita Vedanta or Brahmavada whose doctrinal position is derived from the Upanishads, say that the Self or Super-Soul is formless, beyond being and non-being, beyond any sense of tangibility and comprehension. These two Hindu concepts of Moksha - personal and impersonal - are seen differently depending on one's beliefs.

In Dvaita (dualist) and qualified advaitic schools of the personal Vaishnava traditions, Moksha is defined as the loving, eternal union with God (Ishvara) and considered the highest perfection of existence. The bhakta (devotee) attains the abode of his supreme Lord in a perfected state but maintains his or her individual identity, with a spiritual form, personality, tastes, pastimes, and so on.

In Advaita philosophy, the ultimate truth is not a singular Godhead, per se, but rather is oneness without form or being, something that essentially is without manifestation, personality, or activity. Moksha is union with this oneness. The concepts of impersonal Moksha and Buddhist Nirvana are comparable. Indeed, there is much overlap in their views of higher consciousness and attainment of enlightenment.

In Nastik religions such as Jainism and Buddhism, Moksha is a union with all that is, regardless of whether there is a God or not. After Nirvana, one obtains Moksha. The Nirvana of Hinduism is Brahma-Nirvana meaning that it will lead to God.

[edit] Means to achieve Moksha

In Hinduism, atma-jnana (self-realization) is the key to obtaining Moksha. The Hindu is one who practices karma and bhakti, knowing that god is unlimited and exists in many different forms, both personal and impersonal.

There are believed to be four yogas (disciplines) or margas (paths) for the attainment of Moksha. These are: working for the Supreme (Karma Yoga), realizing the Supreme (Jnana Yoga), meditating on the Supreme (Raja Yoga) and serving the Supreme in loving devotion (Bhakti Yoga). Different schools of Hinduism place varying emphasis on one path or other, some of the most famous being the tantric and yogic practices developed in Hinduism. Today, the two major schools of thought are Advaita Vedanta and Bhakti branches.

Bhakti sees God as the most worshippable object of love, for example, a personified monotheistic conception of Vishnu. Unlike in Abrahamic traditions, for example, Smarta Karmas (good or bad, regardless) slough off, one's illusions about beings decay and 'truth' is soon known and lived. Both the worshiped and worshiper maintain their identities in a personal, divine loving relationship. Hinduism, this monotheism does not prevent a Hindu from worship of other aspects of God, as they are all seen as rays from a single source. However, it is worthy of note that the Bhagavad Gita discourages the worship of demigods, as it does not lead to Moksha. The concept is essentially of devotional service in love, since the ideal nature of being is seen as that of harmony, euphony, its manifest essence being love. By immersing oneself in the love of God, one's
Vedanta finds itself split threefold, though the dualist and modified non-dualist schools are primarily associated with the foregoing thought of Bhakti. The most famous today is Advaita Vedanta, a non-dual (i.e. no separation between the individual and reality/God/etc.) perspective which often played the role of Hindu foil to contemporary Buddhist philosophy. In general, it focused on intense meditation and moral realignment, its bedrock being the Upanishads, Brahma Sutras and the teachings of its putative founder, Adi Shankara. Through discernment of the real and the unreal, as a peeling of the layers of an onion, the sadhakmaya (illusion) of being and the cosmos to find nothing within, a nothingness which was paradoxically being, and transcendentally beyond both such inadequate descriptions. This was Moksha, this was atman and Brahman realized as the substance and void of existential duality. The impersonalist schools of Hinduism also worship various deities, but with the idea that such worship is ultimately abandoned - both the worshiped and worshiper lose their individual identities. (practitioner) would unravel the

Moksha in the sacred Hindu temple dance, as in the classical Indian dance too, is symbolized by Shiva raising his right leg, as if freeing himself from the gravitation of the material world.

One must achieve Moksha on his or her own under the guidance of a guru - one who has already achieved success in Moksha. An Arhant or a Siddha inspires but does not intervene.

[edit] Components of Moksha

Within Moksha or Mukti, there lies the ultimate peace (Shanti), the ultimate knowledge (Videh), the ultimate enlightenment (kaivalya) and the ultimate paradise (Swarga).

Kama

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Kāma (Skt., Pali; Devanagari: काम) means pleasure, sensual gratification, sexual fulfillment, pleasure of the senses, desire, eros, the aesthetic enjoyment of life. In Hinduism, kāma is regarded as one of the four ends of man (purusharthas): the others are worldly status (artha), duty (dharma) and inner freedom (moksha). Kama-deva is the personification of this, a god equivalent to the Greek Eros and the Roman Cupid. Kama-rupa is a subtle body or aura composed of desire, while Kama-loka is the realm this inhabits, particularly in the afterlife.

[hide]

] The Indian god Kama

Main article: Kamadeva

Kāmadeva is the Hindu god of love.^[1] He is represented as young and handsome man, sometimes with wings, who wields a bow and arrows. His bow is made of sugarcane with a string of honeybees, and his arrows are decorated with five kinds of fragrant flowers. His companions are a cuckoo, a parrot, hummingbees, the season of spring, and the gentle breeze. His epithets include Ragavrinta (Stalk of Passion), Ananga (incorporeal), Kandarpa ("God of amour"), Manmathachurner of hearts), Manosij (He Who Arises from the Mind; the contraction of the Sanskrit phrase Sah Manasah Jāta), Madana (intoxicating), Ratikānta (lord of the seasons), Pushpavān, Pushpadhanva (one with bow of flowers) or just Kāma ("desire"). (

According to the Shiva Purāna Kāmadeva is a son of Brahma, creator of the universe. According to the Skanda Purāna Kāmadeva is a brother of Prasuti; they are both the children of Shatarupa. Later interpolations consider him Vishnu's son.^[2] Kāmadeva is wed to Ratī, a daughter of Prasuti Daksha (another son/creation of Brahmā). According to some, Kāmadeva was also once reincarnated as Pradyumna, the son of Krishna and Rukminī. The Stala Purāna indicates that Kamadeva was reduced to ashes after disturbing the meditation of Shiva at Kameshwara temple, Aragalur. This temple has ashta Bhairava (8 bhairava) statues. and

Kama in Buddhism

In Buddhism's Pali Canon, the Buddha renounced (Pali: nekkhamma) sensuality (kāma) en route to his Awakening.^[3] The Buddhist lay practitioner recites daily the Five Precepts, the third of which is a commitment to abstain from "sexual misconduct" (kāmesu micchācāra).^[4] Typical of Pali Canon discourses, the Dhammika Sutta (Sn 2.14) includes a more explicit correlate to this precept when the Buddha enjoins a follower to "observe celibacy or at least do not have sex with another's wife ".^[5]

Theosophy: kama, kamarupa and kamaloka

In the Theosophy of Blavatsky, Kama is the fourth principle of the septenary, associated with emotions and desires, attachment to existence, volition, and lust/^[6]

The Kamarupa (desire-form) is a "form" or subtle body created of mental and physical desires and thoughts, a form that survives the death of the body. After death three of the seven "principles" or planes of consciousness, the body, its astral prototype and physical vitality, being of no further use, remain on earth. The three higher principles merge into the state of Devachan, in which state the Higher Ego will remain until reincarnation. The eidolon, the "image", the pale copy of the man that was, persists for a period of time determined by the past life. Bereft as of its higher mind, spirit and physical senses it will gradually fade and disintegrate. But if forcibly drawn back from Kamaloka India these eidola, called Pisachas, are much dreaded.^[7] (desire world) into the terrestrial sphere by the passionate desires and appeals of the surviving friends or by necromantic practices the Kamarupa may become a vampire feeding on the vitality of those anxious for its company. In

Kamaloka is a semi-material plane, subjective and invisible to humans, where disembodied "personalities", the astral forms, called Kamarupa remain until they fade out from it by the complete exhaustion of the effects of the mental impulses that created these eidolons of human and animal passions and desires. It is associated with Hades of ancient Greeks and the Amenti of the Egyptians, the land of Silent Shadows; a division of the first group of the Trailõkya.

References

^ The Book of Hindu Imagery: Gods, Manifestations and Their Meaning By Eva Rudy Jansen p. 93
^ The Book of Hindu Imagery: Gods, Manifestations and Their Meaning By Eva Rudy Jansen p. 93
^ See, for instance, Dvedhavitakka Sutta (MN 19) (Thanissaro, 1997a).
^ See, for instance, Khantipalo (1995).
^ (Ireland, 1982).
^ Farthing 1978 p.210.
^ Theosophical Glossary, 1892

Artha

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Artha (Devanagari: अर्थ) is a Sanskrit term meaning "purpose, cause, motive, meaning, notion".

It may refer to the idea of material prosperity. In Hinduism, artha is one of the four goals of life, known as purusharthas. It is considered to be a noble goal as long as it follows the dictates of Vedic morality. The concept includes achieving widespread fame, garnering wealth and having an elevated social standing. It is the second lowest rung on the ladder of purusharthas, above kama (physical or emotional pleasure) but below dharma (righteousness) and moksha (salvation).

Artha is one of the dharmas (duties) of a person in the third stage of life, the householder stage, and during this a person must accumulate as much wealth as possible, without being greedy, to help and support his family.

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Dharma

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The Sanskrit term Dharma (help·info) (Devanāgarī: धर्म) (Pali: Dhamma) is an Indian spiritual or religious term, that means one's righteous duty, or any virtuous path in the common sense of the term. Contextually, it implies one's religion, in Indian languages. Throughout Indian philosophy, Dharma is present as a central concept, that is used in order to explain the "higher truth" or ultimate reality of the universe.

The word 'dharma' literally translates as 'that which upholds or supports' (from the root, Dhr, - to hold), and is generally translated into English as 'law'. But throughout the history of Indian philosophy, it has governed ideas about the proper conduct of living - ideas that are upheld by the laws of the universe. The symbol of the dharma - the wheel - is the central motif in the national flag of India.

The various Indian religions (Hinduism, Buddhism, Jain dharma, Sikhism etc.) have all accorded a central focus to Dharma and advocate its practice. Each of these religions emphasize Dharma as the correct understanding of Nature (or God, as the origin of nature) in their teachings.^[1]^[2]^[3] In these traditions, beings that live in accordance with Dharma proceed more quickly toward Dharma Yukam, Moksha or Nirvana (personal liberation). Dharma also refers to the teachings and doctrines of the founders of these traditions, such as those of Gautama Buddha and Mahavira. In traditional Hindu society with its caste structure, Dharma constituted the religious and moral doctrine of the rights and duties of each individual. (see dharmasastra). Dharma in its universal meaning shares much in common with the way of Tao or Taoism.

The antonym of dharma is adharma meaning unnatural or immoral.

Etymology

The word goes back to Sanskrit through a common Indo-Iranian root, dhar, "to fasten, to support, to hold", continuing PIE *dher, in the IEW, connected with Latin frēnum "rein, horse tack"; Germanic words for "hidden, held back" (OHG tarni "latens"); and extended to dher-gh, with OCS drъžǫ, drъžati "to hold, possess". Etymological identity of dharma with Latin firmus (whence English firm) has been suggested, but remains uncertain.

In the Hindu text of the Rigveda, the word appears as an n-stem, dhárman-, with a range of meanings encompassing "something established or firm" (in the literal sense of prods or poles), figuratively "sustainer, supporter" (of deities), and in the abstract, similar to the semantics of Greek ethos, "fixed decree, statute, law".

From the Atharvaveda and in Classical Sanskrit, the stem is thematic, dhárma- (Devanāgarī: धर्म), and in Pāli, it takes the form dhamma. It is also often rendered dharam in contemporary Indian languages and dialects. It is used in most or all philosophies and religions of Indian origin, sometimes summarized under the umbrella term of Dharmic faiths, including Hinduism, Buddhism, Jainism and Sikhism. It is difficult to provide a single concise definition for Dharma. The word has a long and varied history and straddles a complex set of meanings and interpretations.

In most of the modern Indian languages, such as Hindi or Bengali, dharma can also contextually mean simply "religion." Hinduism, Buddhism, Jainism and Sikhism are called Hindu Dharma, Buddha-Dharma, Jain-Dharma and Sikh dharma, respectively.

In Hinduism

Development

In the Rig veda, the belief (or observation) that a natural justice and harmony pervades the natural world becomes manifest in the concept of rta, which is both 'nature's way' and the order implicit in nature. Thus rta bears a resemblance to the ancient Chinese concept of tao and the Heraclitan or stoic conception of the logos.

This "power" that lies behind nature, and which keeps everything in balance became a natural forerunner to the idea of dharma as one can see in this early Vedic prayer. This idea laid the cornerstone of Dharma's implicit attribution to the "ultimate reality" of the surrounding universe, in classical Hindu.

The following verse from the Rig-Veda is an example where rta finds mention :

"O Indra, lead us on the path of Rta, on the right path over all evils." (RV 10.133.6)

The transition of the rta to the modern idea of Dharma occurs in the Brihadaranyaka Upanishad. The Upanishads saw dharma as the universal principle of law, order, harmony, all in all truth, that sprang first from Brahman. It acts as the regulatory moral principle of the Universe. It is sat, truth, a major tenet of Hinduism. This hearkens back to the conception of the Rig Veda that "Ekam Sat," (Truth Is One), of the idea that Brahman is "Sacchidananda" (Truth-Consciousness-Bliss). Dharma is not just law, or harmony, it is pure Reality. In the Brihadaranyaka's own words:

" Verily, that which is Dharma is truth.

Therefore they say of a man who speaks truth, 'He speaks the Dharma,'

or of a man who speaks the Dharma, 'He speaks the Truth.'

Verily, both these things are the same."

(Brh. Upanishad, 1.4.14) (2)

In the Mahabharata, Krishna defines Dharma as: "Dhaaranaad dharma ity aahur dharmena vidhrtaah prajaah, Yat syaad dhaarana sanyuktam sa dharma iti nishchayah", Dharma upholds both this-worldly and the other-worldly affairs (Mbh 12.110.11).

Dharma as a "Purushartha"

In moving through the four stages of life, viz. Brahmacharya, Grihastha, Vaanprastha , Sanyaasa, a person also seeks to fulfill the four essentials (purushaartha) of Dharma, Artha (worldly gain), Kama (sensual pleasures), and Moksha (liberation from reincarnation or rebirth). Moksha, although the ultimate goal, is emphasized more in the last two stages of life, while Artha and Kama are primary only during Grihasthaashram. Dharma, however is essential in all four stages.

The deity named Dharma

Dharma is also the name of a deity or "Deva" in charge of Dharma. Mythologically, he is said to have been born from the right breast of Brahma, is married to ten daughters of Daksha and fathers Shama, Kama and Harahsa. He is also the father of the celebrated Rishis Hari, Krishna, Nara-Narayana.

In the Epic Mahabharata,he is incarnate as Vidura.^[4] Also, Dharma is invoked by Kunti and she begets her eldest son Yudhisthira from him. As such Yudhisthira is known as Dharmaputra. There is also an assimilation of God Dharma and Yama, the God of the Dead in the Mahabharata.^[5]

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[edit] Puja rituals

[edit] Invocation

[edit] Offerings

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[edit] Aarti

[edit] Immersion

[edit] List of commonly performed Pujas

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[edit] Maya in Hindu philosophy

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Bhakti

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The ultimate goal

[edit] Archana: Deity worship

All-encompassing eclecticism

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Samsara

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Samsāra in Hinduism

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Saṃsāra in Buddhism

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Saṃsāra in Surat Shabda Yoga

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References