bhagvata dharma.

Rishaba Deva was an amsa avatara of Vishnu, who came to the earth to teach moksha dharma, Nine of his sons were yogiswaras. They could go to whichever world they pleased, whenever they wanted to. That meant they could travel without any hurdle to Deva loka, siddha loka, saadhya loka, gandharva loka, yaksha loka, manushya loka, kinnara loka and Naga loka, and to the caves where sages were doing penance.

There was a king called Nimi, who performed a yaga. When the nava yogiswaras came near the yaga sala, everyone welcomed them. Nimi said to them, “It is a great boon to be born a human being. But life is like a flash of lightning. It is difficult to think of God in this world. Rarely does one meet jnanis like you. Tell us about moksha.”

he nava yogiswaras explained different aspects of Bhagavata dharma to Nimi. The first yogiswara, by name Kavi spoke first. He talked about the fears we have in this world. He said, “Those who think of the Lord’s feet, will not know fear. Desiring worldly possessions makes you take the wrong path, and this makes you fearful. We should have the jnana that we should reach Him and that the way to do so is through Him. This is Bhagavata dharma. Those who know this have no sorrow. Jnanis will also think of their Acharya as God Himself. A man may see many things in his dream, but when he wakes up he finds that the reality is very different. You must think of the things of this world as things in a dream. To reach Him, think of His great deeds, sing His names, and dance thinking of Him. His devotees see water, fire, earth, stars, planets, animals, directions, trees, plants, rivers and sea as God. Such devotees develop detachment towards material possessions, and attach to His archa form.

S V snippets.S Nivedita.

BoSIH

Brihaspathy (SG)

There are various aspects of the Mahabharat that you will find simply unbelievable, but you should not disbelieve anything. Because we are in the 21st century, we value dissection more than an embrace. But right now, I want you to embrace this story and these characters, the human beings, animals, yakshas, kinnaras, ganas, devas, gods, and goddesses – all kinds. Only then will you understand why it was the way it was, and above all, why it is relevant to you. In a state of dissection, you would miss the whole spirit of it.

Brihaspati, Chief Priest of Indra

Many thousands of years ago, there was a master priest and scholar, whose name was Brihaspati. Naturally, Indra, the King of Gods himself, hired him as his official priest. A priest was very important because it was Dwapara Yuga, a time when rituals were the most significant aspect of people’s lives. They learnt to use methods and substances to impact their own life, the situations around them, and the lives of others. A remnant of this ritualistic culture still lives on in the southern part of the country. Kerala has probably kept up more ritual, and in greater purity, than any other part of the country.

Brihaspati and His Wife Tara

Brihaspati had a wife by the name of Tara. Brihaspati represents the planet Jupiter. Tara means “star.” In ancient India, the woman’s place in rituals was as important as the man’s. This arrangement, that a man could not perform a ritual without his wife, made sure that though the physical conditions outside were harsh, still women had an equal place. A man could not receive blessings without his wife. A man could not go to heaven without his wife. A man could not attain mukti without his wife.

social norms ensured that a woman could not be used, abused, or neglected, because she was a very important part of a man’s life.

All the rituals were established in such a way that at no point, society could disregard women in any sense. Today, women have a little bit of freedom, but unfortunately, with this freedom, they are losing many privileges they used to have. Today women have reasonably equal rights – I am saying “reasonably” because maybe by law they are equal, but in terms of enforcement, it is still only “reasonable.”

This shift towards equal rights has happened only because modern technology sort of levels the field and not because of a true transformation of humanity. In Brihaspati’s time, the social norms or what was referred to as “dharma” ensured that a woman could not be used, abused, or neglected, because she was a very important part of a man’s life. In terms of physical strength and muscles, he would have just wiped her out. But the spiritual dimension of life was not possible for him unless his woman was next to him. Therefore, he had to value her.

Tara Falls in Love with the Moon God

Though he was the King of Gods’ priest, Brihaspati needed Tara for whatever he did. He was holding on to her only because he would otherwise lose his employment. And he himself philandered all over the place. Seeing this, one day, Tara looked up at the full moon, and she fell in love with the moon god Chandra. Chandra himself came down to earth. They got into a big romance, and after some time, she eloped with him.

Brihaspati became furious, because it was not just about losing his wife but losing his job, his prestige

Brihaspati became furious, because it was not just about losing his wife but losing his job, his prestige, his place in society, and he would not be able to enter Devaloka, the gods’ world, anymore. He called Indra and said, “I want my wife back. You have to get her back – otherwise, I will not perform your rituals.” Indra interfered and compelled Tara to come back. This was the first time that someone was compelled to stick to a certain family structure. When Indra said, “You have to come back,” Tara answered, “No, my love is up there.” He said, “Your emotions do not matter. Your dharma is to be with Brihaspati, because unless you stay with him, my rituals will go bad.” So she was brought back.

Tara’s and Chandra’s Child

Tara was pregnant. Brihaspati wanted to know whose child it was. Tara refused to speak. People gathered. She still refused to speak. Then from inside the womb, the unborn child asked the question, “Whose child am I really?” In appreciation of the intelligence of this child, who, while still in the womb, wanted to know what seed he was made of, people said, “You may refuse to tell your husband; you may refuse to tell the gods, but you cannot refuse to tell your unborn child.” Tara said, “It is Chandra’s child.”

The child was born and named Budha, after the planet Mercury.

Brihaspati got very angry that his wife was carrying the child of another man. He cursed the child, saying, “May you become a neuter – neither a man nor a woman.” The child was born and named Budha, after the planet Mercury. As he grew up, he lamented to his mother, “What am I supposed to do? Should I live as a man? Should I live as a woman? What is my dharma? Should I become an ascetic? Should I get married? Should I marry a man or a woman?” Tara said, “Existence has space for all these billions and billions of stars, all the other kinds of things, and a variety of creatures who are neither men nor women nor gods nor devils. When existence has space for all that, don’t you worry – for you too, there is space. For you too, there will be a life. You simply be. Life will come your way.”

Kairavini pushkarini

#Kairavini pushkarini, Thiruvallikeni (when opened up for Gajendra moksham vaibhavam yesterday) It is a special feeling when we think this is where Swamy Ramanuja's father Sri Kesava SomayAji did puthra kAmEshti yAga to beget a divine child by the anugraha of Gitacharyan Sri Venkatakrishnan bagavan ! This very place initiated the dawn/ revival of Srivaishnava sampradaya  as indicated by Swamy Nammazhvar in Tiruvaimozhi as "Poliga! Poliga! Poliga! pOyitru valluyirch chaabam....kaliyum kedum kandu koLmin" 

#Brahmanda purana states that a mere touch of air which has caressed the waters of this divine pushkarini will give us sanctity. Such is the prabhAvA of this glorious Kairavini.

In the divyadesam of Thiruvallikkeni, the tamil month of Masi has special significance. On the Full moon [Pournami day and Magam Nakshathiram] Sri Parthasarathi  Swami visits the shores of Marina, famously known as Masi Magam.   On Masi New moon [Amavasyai] starts the float festival at Thiruvallikkeni.   The tank of Sri Parthasarathi Swami is famous ~ it is  ‘Kairavini Pushkarini’… the pond of Lily – ‘allikkeni’ from which the place itself derives its name 

Thiruvallikkeni is a Divya Desam whose hymn was sung by Peyalvar, Thirumazhisai Alvar and Thirumangai Alvar . It is the 60th Divya Desam and is located in Thondai Nadu.
- Perumal is in Standing posture facing East.
- Pratyaksham: Rukmini, Aniruddha, Pradyumna, Balarama, King Sumathi, Thondaiman, Arjuna, Bhrigu Rishi, Markandeya Rishi, Atri Rishi, Jabali Rishi, Saptaromar
- Mangalasasanam: Peyalvar, Thirumazhisai Alvar, Thirumangai Alvar (12 Pasurams)
- Vimanam: Ananda Vimanam, Pranava Vimanam, Pushpaka Vimanam, Sesha Vimanam, Daivika Vimanam
- Pushkarini: Kairavini or Allikeni Pushkarini.

Thiruvallikkeni is the ancient Vrindaranyam Kshetram or a holy forest filled with Tulasi (Vrinda) groves. This place had a beautiful pond filled with Alli flower creepers. It is a holy place where several sages have performed penance and got the darshan of the Lord. The temple tank is known as Kairaveni Pushkarini. The modern name of this place is Triplicane.

The name Thiruvallikkeni is derived from Thiru Alli Keni in Tamil which means Divine (Thiru) Flower Creepers (Alli) growing on a Tank (Keni).

The Lord here is known as Parthasarathy. Partha is Arjuna and Sarathy is Charioteer. This is the form of the Lord as the charioteer of Arjuna during the battle of Mahabharata.

King Sumathi praying to Lord. Lord bestowing him darshan of Parthasarathy vigraha: The main shrine of this temple is that of Parthasarathy Swamy who is also known as Venkatakrishnan. Parthasarathy is the Lord's form as a charioteer of Arjuna in the battle of Mahabharata. Venkata is the Lord's form in Venkatachala or Thirumala. According to a legend, king Sumathi prayed to the Lord of Venkatachala to give him darshan in the form of the charioteer of Arjuna. Lord Srinivasa instructed the king in dream to go to Vrindaranyam Kshetram where his wish will be fulfilled. During the same time sages Vyasa and his disciple Atreya were pondering over the evils of Kaliyuga. Vyasa instructed Atreya to go to Vrindaranyam Kshetram and perform penance for the good of the world. He gave Atreya an image (vigraha) of the Lord with Conch Shell (Panchajanyam) on the right hand and left hand pointing to his Lotus Feet for surrendering. When king Sumathi saw that vigraha he was filled with joy and understood that the Lord has given him darshan in the form mentioned in the Gita.
• Parthasarathy Perumal (Moolavar Image): The Moolavar of Image of Lord Parthasarathy has his entire family (Devi Rukmini, Balarama, Satyaki, Pradyumna and Aniruddha). This is rare in Krishna temples. The Lord has a moustache and holds a sword.
• Parthasarathy Perumal (Utsavar Image): The face of the Utsavar Image of Lord Parthasarathy has a number of arrow marks (said to be those of Bhishma during the Mahabharata battle)

Devi Lakshmi incarnating as Vedavalli, adopted daughter of seven sages: Once Devi Lakshmi left Vaikuntha after some minor difference with the Lord and came to Vrindaranyam Kshetra. She took the form of a beautiful girl child and laid down under a Sandalwood tree. During that time seven sages were performing penance in the Vrindaranyam Kshetram (Atri, Marichi, Markandeya, Sumati, Saptaromar and Jabali). While they were chanting the Vedas, they got the vision of the divine girl child, whom they later discovered under the Sandalwood tree. They took the girl child to their hermitage and named her Vedavalli, since she appeared in their vision while chanting the Vedas.

Sri Ranganathar marrying Sri Vedavalli: When Vedavalli grew up and became a maiden, Lord Ranganathar descended from Vaikuntha and came to Vrindaranyam Kshetra. Vedavalli recognised him and called him by the name Maan-Nathar (my husband). Bhrigu Maharshi performed the divine marriage of Lord Ranganathar with Vedavalli Thayar and requested the Lord to permanently abide in that place.
• Masi Dwadasha Shukla Paksha (Festival): This divine marriage is celebrated on Dwadasha Shukla Paksha during the Tamil month of Masi (during Feb - Mar).
• Sri Ranganathar and Vedavalli Thayar (Images): The Temple has Images of Sri Ranganathar and Vedavalli Thayar in a separate shrine.

Madhuman performing penance. Sri Rama giving him darshan: Sage Sasivadan was performing penance in Pandaram mountain in Pandya Nadu, when Indra sent an apsara by name Hylai to break his penance. The apsara succeeded (using her beautiful voice) and Sasivadan lived with her and had a son. The sage left the child in a den, but the child mysteriously survived by consuming drops of honey from a honey comb. The other sages discovered the child and named him Madhuman. Once sage Gargeya was illustrating the divine qualities of Sri Rama, and instructed Madhuman in dream to perform penance in Vrindaranyam Kshetram to get a vision of Sri Rama. After many years of penance near the Kairaveni Pushkarini, Madhuman had the vision of Sri Rama with his entire family. Madhuman requested the Lord to permanently abide in that place.
• Sri Rama with family (Images): The Temple Images of Sri Rama with entire family (Devi Sita, Lakshmana, Bharata and Shatrughna) in a separate shrine .

Sage Saptaromar performing penance. Lord giving him darshan as Gajendra Varadar: Sage Saptaromar performed penance in the Vrindaranyam Kshetram to see the form of the Lord as Gajendra Varadar (the form in which the Lord appeared during the Gajendra Moksham event). The Lord appeared before the sage in that form near the Kairaveni Pushkarini.
• Sri Gajendra Varadar (Image): The Temple has an Image of Sri Gajendra Varadar in a separate shrine.

Sage Atri performing penance. Lord giving him darshan as Narasimha: Lord Narasimha appeared before sage Atri who was performing penance in Vrindaranyam Kshetram for attaining Moksha. The Lord fulfilled his wishes and told him to continue to stay in the Vrindaranyam Kshetram for blessing the devotees.
• Sri Azhagiya Singar (Image): The Temple has an Image of Sri Azhagiya Singar (peaceful form of Sri Narasimha) in a separate shrine.

Pushkarini of the temple. It is said that the temple tank does not have any fish. This is attributed to sage Muthkalar who told the fishes to leave the tank who were creating distractions in his penance in Vrindaranyam Kshetra

Imaiyor Thalaiva.(f)

It was a late evening. Thirukachi Nambigal was doing Thiruvalavattu kainkaryam. Suddenly there was a big sound indicating the jamming of a door. The Lord asks Nambigal about the sound when the temple gates were not closed. Nambigal tells the Lord that Koorathazhwan was shutting the big door of his golden palace 15 km away for the night. The Lord was amazed and asks Nambigal whether Azhwan was richer than Him to have such big golden gates. The conversation was duly reported to Azhwan by Nambigal. Azhwan was astonished. “Not for me this wealth which attracted the attention of Lord Athi Varada Himself.” He renounced the wealth, took leave of the Lord and hastened with his wife Andal to Srirangam to be with Ramanuja. The rest is history.

Remember Ramanuja took leave of Athi Varadar to proceed to Srirangam to succeed Sri Alavandar. The Kachivaithaan mandapam at the Athigiri shrine raises nostalgic memories. Those who return after worshipping the Lord will prostrate before descending from the Hills. This was the place where Ramanuja was conducting discourses. The descent from the Hills will be only through one particular way. The steps meant for descent from the Hills are not used by devotees. This was the place where Nadathur Ammal was known to have presented lectures on Visishtadvaita philosophy. Even today devotees will not put their feet on those steps as a mark of respect. The title Ammal was given by Athiyooran. Nadathur Swami took maternal care of the Lord while offering warm milk at night to the Lord. Athigiri Varada called him out and said, “Amma - the milk is not very hot. You have shown the concern of a mother.”

The Dasami Mala adorns Athigiri Varada during the Pagal pathu - Ra pathu festivals, the day before Vaikunta Ekadasi. The whole Hasthigiri will emanate sweet fragrance. Lord Athi Varada is adorned with huge garlands known as Dasami mala. The next morning, on Vaikunta Ekadasi day, Thirumangai Azhwar’s Peria Thirumozhi is concluded before the Dasami Mala ceases to adorn the Lord. Though there is no Paramapada Vasal, Vaikunta Ekadasi attracts huge crowds and marks the beginning of Nammazhwar’s Thiruvaimozhi.

Thirumangai Azhwar is very dear to Athi Varadar. He derived inspiration from Nammazhwar. A unique feature of the temple is the Nammazhwar shrine. Unlike other places, in Kanchi, Nammazhwar is shown as pointing his fingers to his chest - ‘Thuyar Aru Sudar Adi (Kanchi) Thozhudhu Ezhu En Manane.’ (Thiruppolindha Sevadi - Thiruvarangam, Poovar Kazhalkal- Thiruvengadam). Nammazhwar was consecrated by Thirumangai Azhwar at Kanchi.

Sri PBA Swami opines that the first paasuram of Thiruvaimozhi indicates Lord Athi Varadar — Ayarvarum Amararkal Athipathi — is the Lord of Hasthigiri. The Lord will be pleased only when the sufferings of the devotees end — Para Dukka Dukhi. The Lord ensures dukka nivrutti. Azhwar addresses his heart and wants to worship Sri Hasthisaila Sigarothjvla Parijatha.

The same way the first pasuram of Thiruviruttam – “poi nindra gnalamum” is addressed to “Imaiyor Thalaiva” (Devaraja). The Divya Prabandha Goshti, on the Garudotsavam day inside the temple on Vaikasi Visakham day, chant this pasuram in chorus. It will be an emotional rendering by the adhyapakas.

Thirumangai Azhwar owes everything to Athigiri Arulalan. The Lord showed him the wealth at the Vegavathi river to discharge the debts to the Treasury. He calls the Lord ‘Varam Tharum Ma Manivannan.’ He had designated himself as Aalinadan, Arulmari, Arattamukki, Mangaiventhan, Parakaalan and Kaliyan. But a special name is added by him for himself — Yen nenjagam koil konda Perarulalan perumai pesa katravan kamaru seer Kaliyan. After singing the praise of all the deities in Kanchi he refers to Athigiri Arulala as ‘Ennai Manam Kavarndha Eesanai, Vanavar tham munnavanai,’ in Periya Thirumadal. This Thirumadal is chanted when the Lord goes for Rathotsavam at a hectic pace.

The question is often posed why the Azhwars did not refer to Athigiri Varada the same way as they refer to Aranga and Thiruvengadathan. Scholars explain that the relationship between Azhwar and Athigiri Varada is that of a kula stree who will never name her lord.
Nadhamunigal prays to Athigiri Arulala:
Vegavathuthare dheere Punyakotyam Hari swayam
Varadas sarvabhutaanam athyapi paridruishyathe

Athi Varadar is as old as Tamil literature. Perundevanar who wrote Mahabharata in Tamil more than 2,000 years ago has referred to Athigiri Arulala.

Srinidhim nidhim aparam arthinam artitharta paridana Dhikshitham

Sarva bhuta suhrutam dhayanidhim Devarajam adhirajam ashraye

(I worship Srinidhi Devaraja, who bestows His grace on all devotees and stands out as the Merciful Lord — Koorathazhwan Varadarajasthavam - 2)
For the devotees 
‘unnum soru, paragum neer and thinnum vethilai.’ He had completely captured the mind and heart of the devotees. (Ennaiyum engal kudi muzhudhum aatkonda Mannan - Periyazhwar Thirumozhi). They were like Sadagopa who declared Chinthaiyalum, sollalum seigainalum Devabiranaiyae thanthai thai yendradaintha vankurugur Sadagopan. It is only because of the dust of these devotees that the world gets His Grace — Paadha thuli paduthalal ivvulagam bhagyam seythadhe — Periyazhwar Thirumozhi. 

there was Aani Garudotsavam at the beginning of the 48-day festival and concludes with Gajendra Moksham, Aadi Garudan.

Athigiri Varada retires to Ananthasaras and will be in Ekantha Kolam. The tank has never dried up. There are three natural springs — Varada ootru, Varaha Theertham and Sakkarai Theertham. From His peaceful resting place, Athigiri Varadar will certainly shower His choicest blessings on all devotees who think of Him.

Pahimam Varada Prabho
Akaaratraya sampannaam aravinda nivaasineem
asEshajagadeeshatreem vandhe varadavallabhaam

deva maya. (F)

Sage Narada once visited Vasudeva, who asked the sage many questions, said P.T. Seshadri, in a discourse. Vasudeva said, “There are some people like you, who have no thoughts of anyone, but Lord Narayana. Therefore, only you can answer my questions. Children are dependent on their parents, and are glad when they are with their parents. Likewise, when great men are with me, I feel that it is good for me. Sages like you will be well disposed towards everyone, and will not treat even enemies badly. Therefore, you are the fittest person to help me understand some things. I want you to tell me, about Bhagavata dharma, which, when heard, gets rid of all fears.” Vasudeva says there is a reason for putting these queries to Narada. Vasudeva says: “ In previous births also I worshipped Lord Narayana. He is the only One who can give moksha. But I did not ask Him for moksha. I wanted Him to be born as my son. This was because I was caught in deva maya. In this world, many people ask for things thinking they will give them joy. But their desires lead to worries. Advise me about the way to attain moksha.”

Narada tells Vasudeva about Bhagavata dharma. “He who hears this dharma, he who reads about it, he who thinks about it and he who observes it, becomes pure. Even if a person is wicked, if he observes Bhagavata dharma, he is purified. The Lord’s names are auspicious. And reciting them is meritorious. Bhagavata dharma has already been stated by others, and I will now state what has been said in the past,” says Narada. He tells Vasudeva about the nine sons of Rishabadeva. The latter was an amsa avatara of Vishnu. The nine sons of Rishabadeva were yogeeswaras, who explained Bhagavata dharma to King Nimi, and Narada recounts their advice, in response to Vasudeva’s questions.

deliverance.

Tulasi it shall be.(ST)

It has long been a custom in India to plant tulsi (tulasi in Sanskrit), the basil shrub, in the courtyard of a new home. For over hundreds of years, the tulsi has acquired a mystic aura in Indic civilisation for healing body, mind and soul. A medicinal shrub,native to the subcontinent, it is revered for rejuvenating life from the depredations of kaala, time. What’s more, water mixed with its leaves is administered to the dying in the belief that it would ease the soul’s transmigration to a parallel universe. Which is possibly why the tulsi has, for long, been identified with Vishnu and his avatars, the god of preservation in the holy Indian trinity.

The three variants of the tulsi are known as Rama tulsi, Krishna tulsi and the wild vana tulsi. The shrub is also identified with Vishnu’s consort Lakshmi, goddess of prosperity and also Hanumana, god of strength and immortality.

Researchers say that the tulsi plant is native to the central Indian heartland and its evolution might be related with cultural migration patterns in the subcontinent. The shrub is rich in oleanolic, ursolic and rosmarinic acids with anti-tumour, anti-viral, antiseptic and anesthetic properties. Tulsi is used in ayurveda and siddha practices for treatment of common cold, headache, stomach disorders, inflammation, malaria and various forms of poisoning, much of that on account of pollution. It is also used in perfumes, flavouring and as insect repellent.

Given its ritual significance and everyday use, it is small wonder then, that the shrub that once grew in the wild has come to occupy the central spot in our hearth and home as the elixir of life. Nothing, then, would be more significant and dramatic than naming the landing spot for Chandrayaan’s Vikram lander as Tulsi Sthal or better still, the simple, short and sweet Tulsi. For, who knows, future Indians could build their new home around this courtyard on the moon, in the not-too-distant future.


In less than three moons from now, Indian space voyager Chandrayaan-2 will be docking in the vicinity of the moon before landing a robotic probe to figure out if humans can colonise space in the foreseeable future.


That the moon can become liveable and serve as a launchpad for deep space probes was magically revealed by the discovery of water in the moon’s south pole by India’s first moon mission Chandrayaan-1 in 2008. Scientists have since estimated that the moon might hold up to 600 million tonnes of water-ice, the essential building block of life in the Universe.

Indian Space Research Organisation has now chosen a spot between two craters to land its moon rover on the south pole, before exploring a large, nearby cave, for setting up future habitat, in the event that conditions are found conducive for such an experiment.

To mark its presence and commemorate the milestone, Isro is mulling a name for the landing spot where the AI-powered rover Pragyan, will make its first physical contact with the moon. Isro chairman K Sivan told The Times of India recently that there is still time to zero in on a name. The prime minister will have the final say on the matter.

Choosing a name is not an easy task then, especially, since the spot is pregnant with unimaginable possibilities for humankind’s future. Revisiting the past may well provide a pointer.

hippocampal (ST)

This is an extremely morose approach to life, for just languishing, often in seclusion, is definitely not what nature expects from man. Ageing is a natural phenomenon and must be embraced rather than treated like an ailment. As a person ages, his body weakens physically but usually, not his mind. Even the argument of lack of physical strength does not hold good in today’s tech-savvy world. An old person may, of course, be unable to run up and down a flight of steps but he can still use a lift or an escalator /elevator to reach his destination. Similarly, a person may lose his vision but, with the support of technology, he can still continue to enjoy his favourite books. Physical limitation is no longer a disabling aspect of life – all one needs is a developed mind and the capacity to think and learn anew.

In old age, a man’s experience, knowledge and maturity increase, offering him multifaceted ways to lead a fulfilling and meaningful life. This view was endorsed in a study that found that in old age, the mind continues to produce as many neurons as it did at an earlier age. Says a report in The Times of India of April 7, 2018, “The findings suggest that many senior citizens remain more cognitively and emotionally intact than commonly believed, said Maura Boldrini, an associate professor at Columbia University in the US. ‘We found that older people have a similar ability to make thousands of hippocampal new neurons from progenitor cells as younger people do.’”

In other words, as one ages, one’s mind becomes more competent as a result of the production of brain cells coupled with years of wisdom and experience.

Ageing is not the beginning of a countdown, but is rather, the time for a count-up. The world can benefit greatly from the planning skills and wisdom of the aged. This is, in fact, nature’s way of enabling man to pass on his wisdom to succeeding generations.

Longevity and old age are often spoken of in the same breath. But here the emphasis is misplaced. The key aspect of old age is maturity, not longevity. An old person develops mature thinking by experiencing the vicissitudes of life. This not only enhances his knowledge but makes him a prolific source of guidance and advice. Succeeding generations are always in need of this unique gift from nature so that they may plan a way forward. All major developments have taken place in the world by people ‘standing on the shoulders of their predecessors’. It is time to actively acknowledge the contribution that senior citizens can make to society at large and to bring them into the mainstream so that they may uphold the veracity of the old adage – ‘old is gold.’

It is widely held that once individuals become old, it is time to spend their remaining years in withdrawal or retirement, as their overall capabilities diminish and they are no longer capable of discharging their former responsibilities. It is for this reason that as people age, they begin to lose hope and then so many elderly people are relegated to lead lives of despair and helplessness, sometimes in old age homes. The best-selling Colombian author, Gabriel García Márquez observed in his book, One Hundred Years of Solitude, “The secret of a good old age is simply an honorable pact with solitude.”
A massive study in America found that the *most productive age in a man's life is 60 - 70* and from 70 - 80 is the 2nd most productive season. The 3rd most productive season is 50 - 60.

The average age of a Nobel Prize winner is 62. The average age of a CEO in a Fortune 500 company is 62. The average age of the pastors of the 100 biggest churches in America is 60. 

This tells us somehow *God has designed that the best years of your life are between 60 - 70!* It is when you do your best work.  A university study found that at 60 you reach your peak of potential. 

*So, if you are between 60 - 70, these are the best years of your life!*

Hiranyavarineem.

हिरण्यवर्णां हरिणीं सुवर्णरजतस्रजाम् ।
चन्द्रां हिरण्मयीं लक्ष्मीं जातवेदो म आवह ॥१॥Hirannya-Varnnaam Harinniim Suvarnna-Rajata-Srajaam |
Candraam Hirannmayiim Lakssmiim Jaatavedo Ma Aavaha ||1||

तां म आवह जातवेदो लक्ष्मीमनपगामिनीम् ।
यस्यां हिरण्यं विन्देयं गामश्वं पुरुषानहम् ॥२॥ Taam Ma Aavaha Jaatavedo Lakssmiim-Anapagaaminiim |
Yasyaam Hirannyam Vindeyam Gaam-Ashvam Purussaan-Aham ||2||

अश्वपूर्वां रथमध्यां हस्तिनादप्रबोधिनीम् ।
श्रियं देवीमुपह्वये श्रीर्मा देवी जुषताम् ॥३॥Ashva-Puurvaam Ratha-Madhyaam Hastinaada-Prabodhiniim |
Shriyam Deviim-Upahvaye Shriirmaa Devii Jussataam ||3||

कां सोस्मितां हिरण्यप्राकारामार्द्रां ज्वलन्तीं तृप्तां तर्पयन्तीम् ।
पद्मे स्थितां पद्मवर्णां तामिहोपह्वये श्रियम् ॥४॥Kaam So-Smitaam Hirannya-Praakaaraam-Aardraam Jvalantiim Trptaam Tarpayantiim |
Padme Sthitaam Padma-Varnnaam Taam-Iho[a-u]pahvaye Shriyam ||4|

चन्द्रां प्रभासां यशसा ज्वलन्तीं श्रियं लोके देवजुष्टामुदाराम् ।
तां पद्मिनीमीं शरणमहं प्रपद्येऽलक्ष्मीर्मे नश्यतां त्वां वृणे ॥५॥Candraam Prabhaasaam Yashasaa Jvalantiim Shriyam Loke Deva-Jussttaam-Udaaraam |
Taam Padminiim-Iim Sharannam-Aham Prapadye-[A]lakssmiir-Me Nashyataam Tvaam Vrnne ||5|

आदित्यवर्णे तपसोऽधिजातो वनस्पतिस्तव वृक्षोऽथ बिल्वः ।
तस्य फलानि तपसानुदन्तु मायान्तरायाश्च बाह्या अलक्ष्मीः ॥६॥Aaditya-Varnne Tapaso[a-A]dhi-Jaato Vanaspatis-Tava Vrksso[ah-A]tha Bilvah |
Tasya Phalaani Tapasaa-Nudantu Maaya-Antaraayaashca Baahyaa Alakssmiih ||6||

उपैतु मां देवसखः कीर्तिश्च मणिना सह ।
प्रादुर्भूतोऽस्मि राष्ट्रेऽस्मिन् कीर्तिमृद्धिं ददातु मे ॥७॥Upaitu Maam Deva-Sakhah Kiirtish-Ca Manninaa Saha |
Praadurbhuuto[ah-A]smi Raassttre-[A]smin Kiirtim-Rddhim Dadaatu Me ||7|

क्षुत्पिपासामलां ज्येष्ठामलक्ष्मीं नाशयाम्यहम् ।
अभूतिमसमृद्धिं च सर्वां निर्णुद मे गृहात् ॥८॥Kssut-Pipaasaa-Malaam Jyesstthaam-Alakssmiim Naashayaamy-Aham |
Abhuutim-Asamrddhim Ca Sarvaam Nirnnuda Me Grhaat ||8||

गन्धद्वारां दुराधर्षां नित्यपुष्टां करीषिणीम् ।
ईश्वरींग् सर्वभूतानां तामिहोपह्वये श्रियम् ॥९॥Gandha-Dvaaraam Duraadharssaam Nitya-Pussttaam Kariissinniim |
Iishvariing Sarva-Bhuutaanaam Taam-Iho[a-u]pahvaye Shriyam ||9||

मनसः काममाकूतिं वाचः सत्यमशीमहि ।
पशूनां रूपमन्नस्य मयि श्रीः श्रयतां यशः ॥१०॥ Manasah Kaamam-Aakuutim Vaacah Satyam-Ashiimahi |
Pashuunaam Ruupam-Annasya Mayi Shriih Shrayataam Yashah ||10||

कर्दमेन प्रजाभूता मयि सम्भव कर्दम ।
श्रियं वासय मे कुले मातरं पद्ममालिनीम् ॥११॥Kardamena Prajaa-Bhuutaa Mayi Sambhava Kardama |
Shriyam Vaasaya Me Kule Maataram Padma-Maaliniim ||11||

आपः सृजन्तु स्निग्धानि चिक्लीत वस मे गृहे ।
नि च देवीं मातरं श्रियं वासय मे कुले ॥१२॥Aapah Srjantu Snigdhaani Cikliita Vasa Me Grhe |
Ni Ca Deviim Maataram Shriyam Vaasaya Me Kule ||12||

आर्द्रां पुष्करिणीं पुष्टिं पिङ्गलां पद्ममालिनीम् ।
चन्द्रां हिरण्मयीं लक्ष्मीं जातवेदो म आवह ॥१३॥Aardraam Pusskarinniim Pussttim Pinggalaam Padma-Maaliniim |
Candraam Hirannmayiim Lakssmiim Jaatavedo Ma Aavaha ||13||

आर्द्रां यः करिणीं यष्टिं सुवर्णां हेममालिनीम् ।
सूर्यां हिरण्मयीं लक्ष्मीं जातवेदो म आवह ॥१४॥Aardraam Yah Karinniim Yassttim Suvarnnaam Hema-Maaliniim |
Suuryaam Hirannmayiim Lakssmiim Jaatavedo Ma Aavaha ||14||

तां म आवह जातवेदो लक्ष्मीमनपगामिनीम् ।
यस्यां हिरण्यं प्रभूतं गावो दास्योऽश्वान् विन्देयं पूरुषानहम् ॥१५॥Taam Ma Aavaha Jaatavedo Lakssmiim-Anapagaaminiim |
Yasyaam Hirannyam Prabhuutam Gaavo Daasyo-[A]shvaan Vindeyam Puurussaan-Aham ||15||

यः शुचिः प्रयतो भूत्वा जुहुयादाज्यमन्वहम् ।
सूक्तं पञ्चदशर्चं च श्रीकामः सततं जपेत् ॥१६॥Yah Shucih Prayato Bhuutvaa Juhu-Yaad-Aajyam-Anvaham |
Suuktam Pan.cadasharcam Ca Shriikaamah Satatam Japet ||16||

पद्मानने पद्म ऊरु पद्माक्षी पद्मासम्भवे ।
त्वं मां भजस्व पद्माक्षी येन सौख्यं लभाम्यहम् ॥१७॥Padma-[A]anane Padma Uuru Padma-Akssii Padmaa-Sambhave |
Tvam Maam Bhajasva Padma-Akssii Yena Saukhyam Labhaamy[i]-Aham ||17||

अश्वदायि गोदायि धनदायि महाधने ।
धनं मे जुषतां देवि सर्वकामांश्च देहि मे ॥१८॥Ashva-Daayi Go-Daayi Dhana-Daayi Mahaa-Dhane |
Dhanam Me Jussataam Devi Sarva-Kaamaamsh-Ca Dehi Me ||18||

पुत्रपौत्र धनं धान्यं हस्त्यश्वादिगवे रथम् ।
प्रजानां भवसि माता आयुष्मन्तं करोतु माम् ॥१९॥Putra-Pautra Dhanam Dhaanyam Hasty-Ashva-[A]adi-Gave Ratham |
Prajaanaam Bhavasi Maataa Aayussmantam Karotu Maam ||19||

धनमग्निर्धनं वायुर्धनं सूर्यो धनं वसुः ।
धनमिन्द्रो बृहस्पतिर्वरुणं धनमश्नुते ॥२०॥Dhanam-Agnir-Dhanam Vaayur-Dhanam Suuryo Dhanam Vasuh |
Dhanam-Indro Brhaspatir-Varunnam Dhanam-Ashnute ||20||

वैनतेय सोमं पिब सोमं पिबतु वृत्रहा ।
सोमं धनस्य सोमिनो मह्यं ददातु सोमिनः ॥२१॥Vainateya Somam Piba Somam Pibatu Vrtrahaa |
Somam Dhanasya Somino Mahyam Dadaatu Sominah ||21||

न क्रोधो न च मात्सर्य न लोभो नाशुभा मतिः ।
भवन्ति कृतपुण्यानां भक्तानां श्रीसूक्तं जपेत्सदा ॥२२॥Na Krodho Na Ca Maatsarya Na Lobho Na-Ashubhaa Matih |
Bhavanti Krtapunnyaanaam Bhaktaanaam Shriisuuktam Japet-Sadaa ||22||

वर्षन्तु ते विभावरि दिवो अभ्रस्य विद्युतः ।
रोहन्तु सर्वबीजान्यव ब्रह्म द्विषो जहि ॥२३॥Varssantu Te Vibhaavari Divo Abhrasya Vidyutah |
Rohantu Sarva-Biija-Anyava Brahma Dvisso Jahi ||23||

पद्मप्रिये पद्मिनि पद्महस्ते पद्मालये पद्मदलायताक्षि ।
विश्वप्रिये विष्णु मनोऽनुकूले त्वत्पादपद्मं मयि सन्निधत्स्व ॥२४॥Padma-Priye Padmini Padma-Haste Padma-[A]alaye Padma-Dalaayata-Akssi |
Vishva-Priye Vissnnu Mano-[A]nukuule Tvat-Paada-Padmam Mayi Sannidhatsva ||24||

या सा पद्मासनस्था विपुलकटितटी पद्मपत्रायताक्षी ।
गम्भीरा वर्तनाभिः स्तनभर नमिता शुभ्र वस्त्रोत्तरीया ॥२५॥Yaa Saa Padma-[A]asana-Sthaa Vipula-Kattitattii Padma-Patraayata-Akssii |
Gambhiiraa Varta-Naabhih Stanabhara Namitaa Shubhra Vastro[a-u]ttariiyaa ||25||

लक्ष्मीर्दिव्यैर्गजेन्द्रैर्मणिगणखचितैस्स्नापिता हेमकुम्भैः ।
नित्यं सा पद्महस्ता मम वसतु गृहे सर्वमाङ्गल्ययुक्ता ॥२६॥Lakssmiir-Divyair-Gajendrair-Manni-Ganna-Khacitais-Snaapitaa Hema-Kumbhaih |
Nityam Saa Padma-Hastaa Mama Vasatu Grhe Sarva-Maanggalya-Yuktaa ||26||

लक्ष्मीं क्षीरसमुद्र राजतनयां श्रीरङ्गधामेश्वरीम् ।
दासीभूतसमस्त देव वनितां लोकैक दीपांकुराम् ॥२७॥Lakssmiim Kssiira-Samudra Raaja-Tanayaam Shriirangga-Dhaame[a-Ii]shvariim |
Daasii-Bhuuta-Samasta Deva Vanitaam Loka-i[e]ka Diipa-Amkuraam ||27||

श्रीमन्मन्दकटाक्षलब्ध विभव ब्रह्मेन्द्रगङ्गाधराम् ।
त्वां त्रैलोक्य कुटुम्बिनीं सरसिजां वन्दे मुकुन्दप्रियाम् ॥२८॥Shriiman[t]-Manda-Kattaakssa-Labdha Vibhava Brahme(a-I)ndra-Ganggaadharaam |
Tvaam Trai-Lokya Kuttumbiniim Sarasijaam Vande Mukunda-Priyaam ||28||

सिद्धलक्ष्मीर्मोक्षलक्ष्मीर्जयलक्ष्मीस्सरस्वती ।
श्रीलक्ष्मीर्वरलक्ष्मीश्च प्रसन्ना मम सर्वदा ॥२९॥Siddha-Lakssmiir-Mokssa-Lakssmiir-Jaya-Lakssmiis-Sarasvatii |
Shrii-Lakssmiir-Vara-Lakssmiishca Prasannaa Mama Sarvadaa ||29||

वरांकुशौ पाशमभीतिमुद्रां करैर्वहन्तीं कमलासनस्थाम् ।
बालार्क कोटि प्रतिभां त्रिणेत्रां भजेहमाद्यां जगदीस्वरीं त्वाम् ॥३०॥Vara-Angkushau Paasham-Abhiiti-Mudraam Karair-Vahantiim Kamala-[A]asana-Sthaam |
Baala-[A]arka Kotti Pratibhaam Tri-Netraam Bhaje-[A]ham-Aadyaam Jagad-Iisvariim Tvaam ||30||

सर्वमङ्गलमाङ्गल्ये शिवे सर्वार्थ साधिके ।
शरण्ये त्र्यम्बके देवि नारायणि नमोऽस्तु ते ॥
नारायणि नमोऽस्तु ते ॥ नारायणि नमोऽस्तु ते ॥३१॥Sarva-Manggala-Maanggalye Shive Sarva-Artha Saadhike |
Sharannye Try-Ambake Devi Naaraayanni Namostu Te ||
Naaraayanni Namostu Te || Naaraayanni Namostu Te ||31||

सरसिजनिलये सरोजहस्ते धवलतरांशुक गन्धमाल्यशोभे ।
भगवति हरिवल्लभे मनोज्ञे त्रिभुवनभूतिकरि प्रसीद मह्यम् ॥३२॥Sarasija-Nilaye Saroja-Haste Dhavalatara-Amshuka Gandha-Maalya-Shobhe |
Bhagavati Hari-Vallabhe Manojnye Tri-Bhuvana-Bhuuti-Kari Prasiida Mahyam ||32||

विष्णुपत्नीं क्षमां देवीं माधवीं माधवप्रियाम् ।
विष्णोः प्रियसखीं देवीं नमाम्यच्युतवल्लभाम् ॥३३॥Vissnnu-Patniim Kssamaam Deviim Maadhaviim Maadhava-Priyaam |
Vissnnoh Priya-Sakhiim Deviim Namaamy-Acyuta-Vallabhaam ||33||

महालक्ष्मी च विद्महे विष्णुपत्नी च धीमहि ।
तन्नो लक्ष्मीः प्रचोदयात् ॥३४॥Mahaalakssmii Ca Vidmahe Vissnnu-Patnii Ca Dhiimahi |
Tan[t]-No Lakssmiih Pracodayaat ||34||

श्रीवर्चस्यमायुष्यमारोग्यमाविधात् पवमानं महियते ।
धनं धान्यं पशुं बहुपुत्रलाभं शतसंवत्सरं दीर्घमायुः ॥३५॥Shrii-Varcasyam-Aayussyam-Aarogyamaa-Vidhaat Pavamaanam Mahiyate |
Dhanam Dhaanyam Pashum Bahu-Putra-Laabham Shatasamvatsaram Diirgham-Aayuh ||35||

ऋणरोगादिदारिद्र्यपापक्षुदपमृत्यवः ।
भयशोकमनस्तापा नश्यन्तु मम सर्वदा ॥३६॥Rnna-Roga-[A]adi-Daaridrya-Paapa-Kssud-Apamrtyavah |
Bhaya-Shoka-Manastaapaa Nashyantu Mama Sarvadaa ||36||

य एवं वेद ।
ॐ महादेव्यै च विद्महे विष्णुपत्नी च धीमहि ।
तन्नो लक्ष्मीः प्रचोदयात्
ॐ शान्तिः शान्तिः शान्तिः ॥३७॥Ya Evam Veda |
Om Mahaa-Devyai Ca Vidmahe Vissnnu-Patnii Ca Dhiimahi |
Tanno Lakssmiih Pracodayaat 
Om Shaantih Shaantih Shaantih ||37||