Priyakaram

 Shodasha Upachara (Ṣoḍaśopacāra) worship—the sixteen traditional offerings made to the Lord. At temples dedicated to Lord Venkatachalapathy, including Tirumala Venkateswara Temple, these sixteen upacharas form the basis of daily worship, although the exact sequence and additional rituals vary according to the Agamas and the temple schedule.

The sixteen offerings are:

Avahana – Inviting the Lord.

Asana – Offering a divine seat.

Padya – Washing the Lord's feet.

Arghya – Offering water to wash the hands.

Achamaniya – Water for sipping.

Snana or Abhisheka – Sacred bath.

Vastra – Offering garments.

Yajnopavita – Offering the sacred thread.

Gandha – Applying sandal paste.

Pushpa – Offering flowers and garlands.

Dhupa – Offering incense.

Dipa – Waving the sacred lamp.

Naivedya – Offering food.

Tambula – Offering betel leaves and areca nut.

Nirajana (Karpoora Arati) – Camphor or final ārati.

Mantrapushpa and Namaskara – Offering flowers with Vedic hymns and prostration.

Daily rituals for Lord Venkatachalapathy

At Tirumala, every day follows a rich schedule that includes:

Suprabhata Seva (awakening the Lord)

Thomala Seva (adorning with flower garlands)

Archana (chanting the divine names)

Naivedyam (food offerings)

Kalyanotsavam (on designated occasions)

Dolotsavam

Sahasra Deepalankara Seva

Ekanta Seva (putting the Lord to rest at night)

Special significance of each weekday

Although the sixteen upacharas remain the foundation, each weekday has its own traditional associations:

Sunday – Worship for health and vitality.

Monday – Peace of mind and family harmony.

Tuesday – Courage and protection.

Wednesday – Wisdom and success in learning.

Thursday – Day especially sacred to Vishnu and the Guru; blessings for knowledge and prosperity.

Friday – A particularly important day at Tirumala, when the celebrated Abhishekam is performed to the Lord's main deity.

Saturday – Devotees pray for relief from difficulties and the grace to overcome karmic obstacles.

The rituals at Tirumala are performed according to the ancient Vaikhanasa Agama, one of the oldest surviving systems of temple worship dedicated to Lord Vishnu.

A traditional description of how Lord Venkatachalapathy is especially pleased on each day of the week. They beautifully associate each weekday with a particular seva (service) or aspect of the Lord's grace.

Sunday (Ravivāsara)

Kavijana Stotra Priyakaram

"On Sunday, He delights in the hymns and praises sung by poets."

The Sun represents brilliance and illumination. Devotees offer eloquent stotras, kirtanas, and devotional poetry. The Lord is pleased by heartfelt words born of devotion rather than literary excellence alone.

Monday (Chandravāsara)

Chandra Puṣkariṇī Snāna Priyakaram

"On Monday, He delights in bathing in the sacred waters of the Chandra Puṣkariṇī."

Monday is associated with the Moon, symbolizing peace and purity. The ceremonial bath signifies cleansing the mind and heart before approaching the Lord.

Tuesday (Maṅgalavāsara)

Śrīgandha-Candana-Miśrita Maṅgalodaka Snāna Priyakaram

"On Tuesday, He delights in an auspicious bath with water scented with sandalwood."

Sandalwood represents cooling, purity, and auspiciousness. The fragrant ceremonial bath signifies offering one's best to the Lord.

Wednesday (Budhavāsara)

Budhajanair Veditam

"On Wednesday, He is worshipped and realized by the wise and learned."

Budha signifies intelligence. This day emphasizes scriptural study, contemplation, and understanding the Lord through knowledge illuminated by devotion.

Thursday (Bṛhaspativāsara)

Akhila Jagannāthāya Darśana Priyakaram

"On Thursday, He delights in granting darśana to the entire world."

Thursday is the day of the Guru. The Lord blesses all devotees through His divine glance, reminding us that His grace is available to everyone.

Friday (Śukravāsara)

Nirmālya Visarjana, Suprabhāta, Thomāla, Ekānta Seva Niratam

"On Friday, He remains engaged in the sacred services of removing the previous day's floral offerings, the Suprabhata awakening, Thomala (garland) seva, and the intimate Ekanta seva."

Friday is especially sacred at Tirumala because the famous Abhishekam to the Moola Murti is performed on this day. It is regarded as a day of exceptional beauty and loving service to the Lord.

Saturday (Śanivāsara)

The traditional concluding line is commonly given as:

Śanivāsare Sarvābhīṣṭa Vara Pradāna Priyakaram

"On Saturday, He delights in granting the cherished wishes and blessings of His devotees."

Another traditional interpretation is:

Śanivāsare Sarva Bhakta Rakṣaṇa Priyakaram

"On Saturday, He delights in protecting all His devotees."

Saturday is closely associated with Shani. Devotees believe that sincere worship of Lord Venkateswara on this day helps them endure difficulties, reduce the effects of adverse karma, and receive the strength to face life's trials. Rather than removing every challenge instantly, the Lord grants patience, courage, and ultimately His grace.

Taken together, these seven descriptions beautifully portray the Lord as accepting every form of devotion—poetry, sacred bathing, fragrant worship, wisdom, darśana, loving temple service, and compassionate protection—throughout the entire week.

CERN NATARAJA.

 

At the entrance of CERN, the world's largest particle physics laboratory in Geneva, stands a two-metre bronze statue of Nataraja  Lord Shiva performing the cosmic dance. 

The statue was gifted by India in 2004 and remains one of the most striking symbols at the institution that discovered the Higgs boson, often called the "God particle."

Nataraja's Ananda Tandava symbolizes the eternal cycle of creation, preservation, and destruction a cosmic process that Hindu philosophy describes as the rhythm of the universe itself. 

CERN itself has explained that the cosmic dance of Shiva represents the dynamic movement of particles and energy, drawing a symbolic connection between ancient Indian philosophy and modern physics. 

The plaque accompanying the statue states that the dance unites mythology, art, and contemporary science.

It is important to note that ancient Indian scholars did not discover quantum mechanics or particle physics in the modern scientific sense. The equations, experiments, and discoveries of modern physics emerged through centuries of scientific research.

However, many observers find it remarkable that philosophical ideas expressed through Indian spiritual traditions and symbolism resonate with concepts that modern science explores today particularly the continuous cycles of creation and destruction in the universe. 

The Nataraja statue at CERN stands not as proof of ancient physics, but as a powerful reminder that humanity has long sought to understand the nature of existence through both science and philosophy. 

The CERN campus in Geneva has a bronze statue of Nataraja. It was presented as a gift by the Government of India in 2004 to commemorate India's long scientific association with CERN, which dates back to the 1960s. The statue stands on the CERN grounds between its main buildings and has become one of the laboratory's best-known landmarks. 

The symbolism is deeply philosophical. In Hindu thought, Nataraja's Ānanda Tāṇḍava (Dance of Bliss) represents the eternal cycle of:

Creation (Sṛṣṭi)

Preservation (Sthiti)

Dissolution (Saṃhāra)

Concealment or illusion (Tirobhāva)

Grace and liberation (Anugraha)

Physicists at CERN often use the dance as a metaphor, not as a scientific theory. Just as Shiva's dance symbolizes the continuous rhythm of creation and destruction, particle physics studies the continual creation, interaction, and transformation of subatomic particles. The comparison is poetic and philosophical rather than a claim that ancient Hindu scriptures describe modern particle physics. 

A plaque beside the statue includes a famous quotation from physicist and science writer Fritjof Capra, who wrote that modern physics reveals a "cosmic dance" of subatomic particles, an image he compared with Shiva's cosmic dance. This quotation was chosen to explain the symbolic connection. 

For many Indians and admirers of Hindu philosophy, the statue is a beautiful recognition that ancient philosophical imagery and modern scientific inquiry can both inspire wonder about the universe, even though they operate in different domains. It stands as a cultural and artistic symbol rather than a religious endorsement or a scientific statement.

PKR

 Puraka, Kumbhaka and Rechaka.

Saguna parnayama,  when 5he breadth is inhaled the inhalation is measured by the time taken to mentally recite a well known mantra. Puraka.

So also when the inhaled breadth is suspended the time taken is measured by the time taken to recite a mantra kumbhaka.

So to when exhalation too the time taken is measured.

Traditionally, the duration of Puraka, Kumbhaka, and Rechaka was often measured not with a clock but by the mental repetition (mānasa japa) of a mantra. This served two purposes: it regulated the breath and kept the mind fixed on the Divine instead of merely counting numbers.

Commonly used mantras include:

Om (ॐ) – the simplest and most universal.

The Gayatri Mantra (mentally repeated).

The So'ham mantra ("So" during inhalation, "Ham" during exhalation), which naturally follows the sound of the breath.

A personal Guru Mantra or Ishta Devata Mantra given during initiation.

For example, an ancient beginner's ratio might be:

Puraka – mentally chant "Om" 4 times.

Kumbhaka – chant "Om" 16 times.

Rechaka – chant "Om" 8 times.

This is the well-known 1 : 4 : 2 ratio found in many classical yoga texts. Beginners, however, usually start with much gentler ratios such as 1 : 1 or 1 : 2, and only gradually increase under the guidance of a competent teacher.

From a spiritual perspective, the mantra is more important than the count. The breath becomes an offering:

During Puraka, one receives the Lord's grace.

During Kumbhaka, one dwells in His presence.

During Rechaka, one surrenders all ego and impurities to Him.

Thus, in the Indian tradition, prāṇāyāma is not merely breathing exercise; it is breath united with mantra and awareness, making it both a physical and a spiritual discipline.

For beginners.

Puraka, Kumbhaka, and Rechaka are the three fundamental stages of yogic breathing (prāṇāyāma). They are described in classical yoga texts such as the Yoga Sutras of Patanjali, the Hatha Yoga Pradipika, and the Gheranda Samhita.

Puraka (पूरक) – Inhalation

"Puraka" means "to fill."

It is the slow, steady drawing in of the breath, filling the lungs without strain.

Symbolically, it represents receiving life, divine energy (prāṇa), and fresh vitality.

Kumbhaka (कुम्भक) – Retention of the breath

"Kumbha" means "pot" or "vessel." During retention, the body is likened to a pot holding prāṇa.

There are two principal types:

Antara Kumbhaka – holding the breath after inhalation.

Bahya Kumbhaka – holding the breath after exhalation.

Advanced texts also describe Kevala Kumbhaka, a spontaneous suspension of breath that arises naturally in deep meditation.

Kumbhaka is regarded as the heart of prāṇāyāma because it steadies the mind and helps regulate the flow of prāṇa.

Rechaka (रेचक) – Exhalation

"Rechaka" means "to empty" or "to expel."

It is the slow, controlled release of the breath.

Symbolically, it represents letting go of impurities, tension, ego, and mental restlessness.

Their deeper spiritual significance

Many teachers compare these three stages to the cosmic functions:

Puraka – Creation (Sṛṣṭi), associated with receiving and beginning.

Kumbhaka – Preservation (Sthiti), associated with stillness and balance.

Rechaka – Dissolution (Laya), associated with release and transformation.

Some traditions also relate them to the sacred syllable AUM:

A (Akāra) – Puraka

U (Ukāra) – Kumbhaka

M (Makāra) – Rechaka

The silence after AUM corresponds to the stillness beyond breath.

Practical guidance

For beginners, the breath should always remain gentle and comfortable. A simple practice is:

Inhale (Puraka) for 4 counts.

Exhale (Rechaka) for 6 counts.

Breath retention (Kumbhaka) should be learned gradually under the guidance of a qualified yoga teacher, as forceful or prolonged retention can be unsafe for people with certain medical conditions.

Ultimately, the purpose of Puraka, Kumbhaka, and Rechaka is not merely to strengthen the lungs but to calm the mind, purify the subtle channels (nāḍīs), and prepare the practitioner for meditation. As the breath becomes steady, the mind also becomes steady—a principle emphasized throughout the yogic tradition.

P and L

Human beings naturally tend to think in terms of gain and loss, because our minds evolved to secure survival. We ask:

What will I get from this?

What will it cost me?

Is it worth my time?

Am I ahead or behind?

This way of thinking is useful in trade, business, and practical affairs. But when it spreads into every aspect of life, it becomes a prison.

A mother does not calculate profit and loss when caring for her child. A true friend does not keep an account book of favors. A devotee does not worship God because the balance sheet is favorable. A sage does not seek truth because it is profitable.

Many of the greatest things in life cannot be measured:

Love cannot be weighed.

Beauty cannot be counted.

Wisdom cannot be purchased.

Devotion cannot be priced.

Character cannot be audited.

The ancient Indian view distinguished between artha (material gain) and dharma (right conduct). Dharma often asks us to do what is right even when there is no apparent profit. Sometimes it even requires accepting a loss.

In the Mahabharata, Yudhishthira repeatedly chooses dharma over immediate advantage. From a worldly perspective, many of his decisions seem unprofitable. Yet the epic teaches that some values are greater than gain.

A tree gives shade to the traveler who may never return. A river does not charge for its water. The sun shines on the saint and sinner alike. Nature itself operates on a principle larger than profit.

Perhaps that is why contentment (santosha) is counted among the qualities of Sattva. The contented person asks not, "What more can I gain?" but "What is the right thing to do?"

When profit and loss cease to be the only measure, life acquires another dimension—meaning. And meaning often outlives profit.

Modhera.

 The Modhera Sun Temple is one of the finest surviving Sun temples in India. It is located in the village of Modhera in Gujarat and was built around 1026–1027 CE during the reign of Bhima I.

Unique Features

1. Dedicated to Surya The temple was built for the worship of the Sun God, Surya. The sanctum was designed so that on certain days the first rays of the rising sun would illuminate the deity.

2. Three Main Sections

Surya Kund (Ramakund) – a magnificent stepped tank with numerous small shrines.

Sabha Mandapa – the assembly hall with exquisitely carved pillars.

Guda Mandapa – the main shrine.

Architectural Marvel

The carvings depict scenes from the Ramayana, Mahabharata, Puranic stories, celestial beings, dancers, musicians, and everyday life. The workmanship is comparable to the finest Hoysala and Khajuraho sculptures.

The temple is aligned east-west and demonstrates remarkable astronomical knowledge. Like many ancient Indian temples, it combines spirituality, mathematics, engineering, and art into a single sacred structure.

A Fascinating Fact

Today no regular worship is performed in the sanctum. The temple is preserved as a historical monument and is protected by the Archaeological Survey of India.

For lovers of Indian temple architecture, Modhera is often mentioned alongside Konark Sun Temple and Martand Sun Temple as one of the great Sun temples of India.

Its Surya Kund alone is so geometrically perfect and artistically rich that many visitors spend hours studying its steps, shrines, and symmetry. It is a place where devotion, sculpture, astronomy, and architecture meet in harmony.

Parva.

 The Mahabhsrata of Krishna dwaipayan vyasa.

Adi parva.

Dabha parva.

Vana parva.

Virata parva.

Udyoga parva.

Bhishma parva.

Drona parva.

Karna parva.

Salsa parva.

Sauptika parva.

Stree parva.

Shanti parva.

Anusara parva.

Aswsmedha parva.

Asramavasika parva.

Masada parva.

Mahaprasthanika parva.

Swargarohanika parva.

Wisdoms first.

 The ten properties included in saltwater or goodness are gladness, cheerfulness, enthusiasm, fame, righteousness, contentment, faith, sincerity, librarlitie and lordship.

The nine properties included in Rajas or passion are belief in the deities, charity, enjoyment and endurance of happiness and sorrow, disunity, exhibition of manliness, lust and wrath, intoxication,pride,malice and disposition to revile.

The eight qualities included in Tamas or darkness are unconsciousness  stupifaction, excess of stupifaction, muddiness of unde.rstanding, blindness, sleep, heedlessness and procrastination.

The seven incidents of buddhi or understanding are Mahatma, consciousness and the five subtle essences.

The six incidents of mind are mind and the five senses.

The five incidents appertaining to space are space, water, WI d, light and earth.

According to a different school of philosophy  buddhi or the understanding is said to have four incidents appetizing to it, doubt  ascertaining  pride and memory.

Tamas also is regarded to have only three incidents inability of comprehension, partial comprehension, and totally erroneous comprehension.

Rajas passion is having only two incidents of inclination and sorrow.

Santa has but one incident enlightenment.

This  is an interesting philosophical classification of human nature and consciousness. It resembles ideas found in the Mahabharata's Moksha Dharma and later Sankhya thought, where the entire universe and the human mind are analyzed according to the three gunas—Sattva, Rajas, and Tamas.

Sattva (Goodness) – 10 qualities

Sattva is the principle of light, harmony, purity, and wisdom.

The qualities listed are:

Gladness

Cheerfulness

Enthusiasm

Fame born of good conduct

Righteousness (Dharma)

Contentment

Faith

Sincerity

Liberality (generosity)

Lordship or self-mastery

A person dominated by Sattva becomes calm, joyful, balanced, and naturally inclined toward truth.

Rajas (Passion) – 9 qualities

Rajas is activity, ambition, desire, and restlessness.

The qualities listed are:

Attachment to rituals and deities for desired results

Charity performed with expectation

Enjoyment of pleasure and endurance of pain

Disunity and competition

Display of manliness, power, or achievement

Lust

Wrath

Intoxication and pride

Malice and criticism of others

Rajas keeps the world moving, but it also binds one through desires and attachments.

Tamas (Darkness) – 8 qualities

Tamas is inertia, ignorance, and obscuration.

Its qualities are:

Unconsciousness

Stupor

Excessive dullness

Confused understanding

Blindness (literal or spiritual)

Sleep

Heedlessness

Procrastination

A Tamasic person postpones what should be done and often fails to see reality clearly.

Seven incidents of Buddhi (Understanding)

The passage then moves deeper into metaphysics.

The seven are:

Mahat (Cosmic Intelligence)

Individual consciousness 3-7. The five subtle essences (tanmatras) of sound, touch, form, taste, and smell.

This describes how intelligence manifests and becomes the basis of the material world.

Six incidents of Mind

Mind (Manas)

Hearing

Touch

Sight

Taste

Smell

The mind coordinates the information received by the five senses.

Five incidents relating to the material world

The passage likely refers to the five great elements (Pancha Mahabhutas):

Space (Akasha)

Air (Vayu)

Fire/Light (Agni)

Water (Ap)

Earth (Prithvi)

These are regarded as the building blocks of the physical universe.

Alternative philosophical classification

Another school simplifies these categories.

Four functions of Buddhi

Doubt

Determination or ascertainment

Pride (sense of "I know" or egoic appropriation)

Memory

Three forms of Tamas

Non-comprehension

Partial comprehension

Wrong comprehension

This is a profound observation. Ignorance is not merely knowing nothing. It may be:

Not understanding,

Understanding only partly,

Understanding incorrectly.

The third is often the most dangerous.

Two forms of Rajas

Inclination or desire

Sorrow

Desire and sorrow are linked. When desire is fulfilled, more desire arises; when frustrated, sorrow appears.

One characteristic of Sattva

Enlightenment

Ultimately all the many virtues of Sattva culminate in a single result: illumination of truth.

A beautiful takeaway

The sages are telling us that:

Tamas hides reality.

Rajas distracts us from reality.

Sattva reveals reality.

When Tamas decreases, we awaken. When Rajas becomes purified, we serve. When Sattva becomes perfect, wisdom dawns.

Yet even Sattva is not the final goal. The highest state is to transcend all three gunas and abide in the Self, as taught in the Bhagavad Gita:

"The one who sees that the gunas alone act, and knows That which is beyond the gunas, attains My Being."

This classification is not merely about the universe; it is a mirror for self-examination. Every day we can ask ourselves:

Is this thought arising from Tamas?

Is this desire arising from Rajas?

Is this clarity arising from Sattva?

That inquiry itself is the beginning of wisdom.