KTN

Kasturi Tilakam Narayanam
Kamala Nayanam Narayanam (Kasturi Tilakam...)
Guruvayurpura Narayanam
Kaliyuga Avatara Narayanam
Govinda Govinda Narayanam (2)



sudhasvacchordhvapundrasca kasturitilakancitah
pundarikeksanah svaccho maulisobhavirajitah.

Kasturi Tilakam Lalata Patale Vakshasthale Kaustubham

Nasagre Varmauktikam Karatale Venum Kare Kankanam

Sarvange Haricandanam Sulalitam Kantheca Muktavali

Gopastree Pariveshtito Vijayate Gopala Cudaamanih

"Kasturi Tilakam" is the 2.108 Slokam of Sri Krishna Karnamrutham, a string of Bhakthi laden poems offered at the sacred feet of the Lord . The author of Sri Krishna Karnamrutham is Bilva Mangalar (AD 1220-1300). He was a contemproary of Swami Desikan (AD 1268-1369). Since he described with great joy the leelas of Krishna like Sukha Brahmam, the author of Srimad Bhagavatham, he came to be known as Leela Sukhar. He belongs to the tradition of great devotees of Krishna of Kerala such as Narayana Bhattadhiri, the author of Sri NarayaNeeyam, Poonthaanma and Vasudeva Nambhhodhri and other great scholars of Dasama Skhandham of Srimad bhagavatham.

 After a bath, apply tilak or a mudra (Symbol or a sign) as per sectarian norms. For example, followers of Vaishnav (A sect that worships Shrivishnu) sect apply a vertical tilak, whereas those of Shaiva (A sect that worships Shiva) sect apply three horizontal stripes called ‘tripundra’ to the forehead.

1. Reason for applying tilak to the forehead and tilak meaning

A. Tilak meaning – So long as we are attached to Maya (The Great Illusion), it is advisable to worship the sagun (Materialised) form of Parameshwar (The Supreme God)

The human body is considered to be a temple of God. The Sahasrar chakra is situated on the crown of the head in the region where a choti (Tuft of hair retained while rest of the scalp is shaved) is kept. That is the seat of the Nirgun (Non-Materialised) Parameshwar. Sagun Parameshwar dwells in the mid-brow region. Thus, so long as we are attached to Maya, it is advisable to worship the Sagun form of Parameswar.

B. Tilak meaning – Applying a tilak in the mid-brow region to Parameshwar dwelling there generates devotion and bhav, and imparts Shanti

• Applying of tilak is a kind of ritualistic worship of God.

• Scriptures state that we should use the middle finger to apply tilak. Since this finger is associated with the heart, the vibrations flowing through it are carried to the heart. When applying tilak to Parameshwar in the mid-brow region vibrations emanating from the ‘third eye’ present there are carried by it to the heart, thereby generating devotion and bhav (spiritual emotion) in the mind throughout the day and imparting Shanti (serenity).

(Men should practice the above method. Women should use their ring finger to apply kumkum [saffron] to their forehead, and the middle finger to apply it to other women or men).

1. Urdhwapundra : One or more vertical lines drawn on the forehead are called Urdhwapundra. Soil from the places sanctified by Shrivishnu or from the banks of Holy rivers like Ganga, Sindhu, or gopichandan (white clay ) can be used for drawing Urdhvapundra.
2. Tripundra : Three lines drawn horizontally on the forehead with bhasma (Holy ash) are called Tripundra.

A tilak mudra (Symbol or a sign) is drawn with sandal-wood paste.

The tilaka is a mark created by the application of powder or paste on the forehead. Tilakas are vertical markings worn by Vaishnavites. The Vaishnava tilaka consists of a long vertical marking starting from just below the hairline to almost the end of one's nose tip, and they are also known as Urdhva Pundra.^[1] It is intercepted in the middle by an elongated U. There may be two marks on the temples as well. This tilaka is traditionally made with sandalwood paste.

The other major tilaka variant is often worn by the followers of Shiva, known by the names of Rudra-tilaka and Tripundra.^[5][6] It consists of three horizontal bands across the forehead with a single vertical band or circle in the middle. This is traditionally done with sacred ash from fire sacrifices. This variant is the more ancient of the two and shares many common aspects with similar markings worn across the world.

Shaktas, worshippers of the various forms of the Goddess (Devi), wear a large red dot of kumkum (vermillion or red turmeric) on the forehead.

Chapter 2 of the Kalagni Rudra Upanishad, a Shaiva traditional text, explains the three lines of a Tilaka as a reminder of various triads: three sacred fires, three syllables in Om, three gunas, three worlds, three types of atman (self), three powers in oneself, first three Vedas, three times of extraction of the Vedic drink Soma.^[7][8]

• The first line is equated to Garhapatya (the sacred fire in a household kitchen), the A syllable of Om, the Rajas guna, the earth, the external self, Kriyā – the power of action, the Rigveda, the morning extraction of Soma, and Maheshvara.^[7][8]
• The second streak of ash is a reminder of Dakshinagni (the holy fire lighted in the South for ancestors), the sound U of Om, Sattva guna, the atmosphere, the inner self, Iccha – the power of will, the Yajurveda, midday Soma extraction, and Sadashiva.^[7][8]
• The third streak is the Ahavaniya (the fire used for Homa), the M syllable in Om, the Tamas guna, Svarga – heaven, the Paramatman – the highest self (the ultimate reality of Brahman), Jnana – the power of knowledge, the Samaveda, Soma extraction at dusk, and Shiva.^[7][8]

These lines, states Antonio Rigopoulos, represent Shiva’s threefold power of will (icchāśakti), knowledge (jñānaśakti), and action (kriyāśakti).^[9] The Tripuṇḍra described in this and other Shaiva texts also symbolises Shiva’s trident (triśūla) and the divine triad of Brahmā, Vishnu, and Shiva.^[9]

The Vasudeva Upanishad, a Vaishnava tradition text, similarly explains the significance of three vertical lines in Urdhva Pundra Tilaka to be a reminder of Brahma, Vishnu, Shiva; the Vedic scriptures – Rigveda, Yajurveda and Samaveda; three worlds Bhu, Bhuva, Svar; the three syllables of Om – A, U, M; three states of consciousness – awake, dream sleep, deep sleep; three realities – Maya, Brahman and Atman; the three bodies – Sthula, Sukshma, and Karana.

Different Hindu traditions use different materials and shapes to make the tilaka.^[12]

• Saivites typically mark their Tilak using vibhuti (ash) in three horizontal lines across the forehead.^[1] Along with the three horizontal lines, a bindu of sandalwood paste or a dot of red kumkum in the centre completes the Tilaka (tripundra).^[2][3]
• Vaishnavas apply a Tilak with vermillion, clay, sandalwood paste (Chandan), or latter two mixed.^[1] They apply the material in two vertical lines, which may be connected at the bottom, forming a simple U shape, often with an additional vertical red marking in the shape of a tulsi leaf inside the U shape. Their tilaka is called the Urdhva Pundra.^[1] See also Srivaishnava Urdhva Pundra, the Srivaishnava tilaka.
• Ganapatya use red sandal paste (rakta candana).^[13]
• Shaktas use kumkuma, or powdered red turmeric. They draw one vertical line or dot (not to be confused with Bindi used by Indian women from different religions).
• Honourary tilakas (Raja tilaka and Vira tilaka are usually applied as a single vertical red line. Raja tilaka will be used while enthroning kings or inviting prominent personalities. Vira tilaka is used to anoint victors or leaders after a war or a game.
• Swaminarayana tilaka is U-shaped in the middle of forehead along with the red dot in the middle of U (known as chandlo).

This work consists of 32 slokas in 8 different poetic metres:
Anushtup(2); sikarinI (4); Vasanthatilakaa (4) ; Saardhoola Vikriditham (9);Nathkutakam (2); Mandhaakranthaa(3) ; Sragdharaa (5); Maalini (3) . Like number of other works contained in 32 sections to be consistent with the count of 32 Upanishadic Brahma vidyas,Nyasa Tilakam shines with Upanishadic truths.

The name of Nyasa Tilakam was chosen by Swami Desikan inview of his conviction that this stotra grantham is the crest jewel among the various works that he composed on Nyasam or SaraNagathi. Tilakam is the Pottu or auspicious dot worn by women to bring out the beauty of their faces. Nyasa Tilakam is the Tilakam for the Nyasa Vidya as indicated by Swami Desikan's choice of the title for this grantham.

this stotra contains more than the usual measure of personal touches and introspective exclaims. The poet addresses his fickle and vacillating mind in sloka 24 and in sloka 26 informs his speech, body and mind that Venkatesa Kavi is now a prapanna at the lovely feet of Lord Ranganatha and asks them not to play their old pranks with him any longer. The stotra winds up with a prayer to be made the recipient of the highly coveted title of “Servant of the Lord and His Sri.”

In its metaphysical aspect Nyasa Tilaka like Saranagati Deepika is a poetic rendering of the salient features of Saranagati as laid down in the Srimad Rahasyatrayasara, with this difference, that while Saranagati Deepika is an epitome of Rahasyatrayasara , Nyasa Tilaka concerns itself more with the mentality that should prevail in the post-prapatthi period. The importance of Nyasa Tilakam to the prapanna cannot be over-estimated. It is probably for this reason that Swamy Nainaracharya has furnished a very helpful, though brief and crisp, commentary on this stotra, the only stotra, to my knowledge, for which that illustrious Son has furnished a commentary, among all the stotras of his illustrious Father.

The tilak is of great spiritual consequence to Hindus. Applied on the forehead between the brows, it is a point of immense power and piety. The spot where the bindi is applied is where the body’s most important chakra rests — the Ajna chakra. Our body has seven key chakras, energy centres. These chakras are a source of tremendous power. The Ajna chakra is particularly sacred, as it is the point of confluence of the three main nadis — ida, pingala and shusumna. Therefore, it is also reverentially called Triveni or sangam.

As the centre of all cosmic energy, this pivotal spot is known as guru sthan, site. Our consciousness resides here; it is also the dwelling place of our mind. Our entire body is controlled from here.

During yoga meditation, the mind is centred at this dhyan chakra. The dhyan chakra represents our subconscious mind and all our teeming thoughts. Focusing our attention on the ajna chakra has a restful effect on the mind.

Because of all these reasons, great sanctity is attached to this spot on the forehead and the tilak, bindi or tika is rightfully applied here. Also, a tilak of chandan, sandalwood paste, has an immediate calming effect.

Thus spiritual masters initiate new seekers into the fold by applying tilak, invoking and awakening the divine light within. Without a guru, one may not have this subtle experience. Yet, such is the power of this auspicious spot that even a restless mind can be trained to relax, simply by focusing on the Ajna chakra.

You cannot bring the mind to a tranquil state just by applying tilak. But the tilak is a medium. It is a point of focus from where you can tap the incredible powers of the Ajna chakra.

Tilak Ceremony. Tilak Ceremony is one of the most important Pre Wedding Ceremonies; it holds an important position as regards its auspicious nature in traditional Hindu customs. ... After the commencement of Tilak Ceremony the bride's father offers gifts to the groom and also to all other members of the family.


kavya tilakam

veer tilakam.

Sringara tilakamThiruman is more commonly used by Iyengars in daily life. It consists of a single thin, vertical red or yellow line in the middle of the forehead. Although the Smriti forbid wearing the Srichurnam without the Thiruman, it has become a common practice due to convenience.

The Parashara Smriti gives a very detailed explanation on the Thiruman: where, when, and how to wear it, as well as what should be chanted while wearing the same.

Srichurnam is the yellow/red line in the middle of the white marks. The white marks are called Thiruman in Tamil. The word Srichurnam is often referred with the Thiruman and is called as Thiruman Srichurnam (or Oordhva Pundram). Particularly for the followers of Sri Sampradayam Srivaishnavas, Sriman Narayana (Vishnu) is always seen as being inseparable from his divine consort, Lakshmi, and hence the marks on

The etymology of Srichurnam is as follows: Sri refers to Lakshmi, while churanam literally means powder. The Srichurnam - the red/yellow line in the middle - represents Lakshmi. Thiruman (tiru = holy, man = clay) represents the feet Vishnu.^[1]

Apart from the main ingredients described below, several auspicious substances are added, such as Tulasi, rice, turmeric, camphor, flowers.

Thiruman

The white powder in Thiruman is derived from decayed schistose mica.^[2] It is found, among other places, in Melukote.

Shrichurnam[edit]

The yellow mark is worn using turmeric, or using sandal wood paste. (Sandal is forbidden from use for bachelors in Vedic tradition).

The red mark is made of turmeric mixed with lime