Sarasa

 

Saraswati (also Sarasvati) is the Hindu goddess of learning, wisdom, music, and aesthetics. She is also known as Bharati (eloquence), Shatarupa (existence), Vedamata ('mother of the Vedas'), Brahmi, Sarada, Vagisvari, and Putkari. As Vac, she is the goddess of speech. Saraswati first appears in the Rigveda and, in later religious texts, she is identified as the inventor of Sanskrit and, appropriately, gives Ganesha the gifts of pen and inks. She is also a patron of the arts and sciences, and the wife of Brahma, even if the Bengal Vaisnavas considered her first the wife of Vishnu. Sarasvati is also worshipped as the goddess of learning in Jainism and by some Buddhist sects.

Worship & Rituals

Saraswati's name means 'elegant', 'flowing', and 'watery' and this is indicative of her status as one of the early Aryan boundary rivers. The Saraswati River (modern name: Sarsuti), just like the Ganges River, flows from the Himalaya and is considered a sacred source of purification, fertility, and good fortune for those who bathe in her waters. The sacred river, again like the Ganges, then developed into a personified deity.

The goddess has her own festivals, notably the Saraswati Puja, held on the first day of spring. During the festival, worshippers wear yellow, which is associated with wisdom and prosperity. Statues of the goddess are also draped in yellow silk, and believers pray for blessings on their pens, books, and musical instruments. Children are taught to write for the first time during the festival, Brahmin priests are given fine food, and ancestors are venerated. Saraswati is also worshipped along with other major goddesses in the pan-Indian celebration of Navaratri. As the patron of music, she is frequently prayed to by musicians before concerts and, as a goddess of intellectual pursuits, by students before examinations.

SarasWati & Brahma

In Hindu mythology, Saraswati is the wife of the great god Brahma. However, according to some traditions, she was first the wife of Vishnu. The latter, though, already had his hands full with two other wives and so he gave Saraswati to Brahma. Although one of the most important Hindu gods, Brahma is rarely actively worshipped. In mythology, this is explained as a result of a curse from Saraswati. The curse was actually brought about through a misunderstanding. One day, when, awaiting his wife to begin an important religious ceremony and so unable to start the ritual punctually, Brahma asked the gods' advice. They responded by creating a new wife for him, Gayatri, so that the ceremony could go ahead at the precise time. However, when Saraswati eventually turned up she was not best pleased to see her husband with another woman and so cursed Brahma never to be worshipped by humanity (even if he is worshipped today in parts of South-east Asia)

Marking the onset of spring, Basant Panchami is widely observed across the Indian mainland. One can easily spot the dominance of yellow colour on this day. From clothes to dishes, everything has a tinge of yellow. In many parts of the country, Basant Panchami is celebrated as Goddess Saraswati’s birthday.

. Saraswati Puja takes place in the Magha months of January and February. The goddess is worshipped after placing books near her statue or picture. People refrain from reading books on this day.

She is also referred to as Druga for fighting against Drug, a female demon in the ancient Vedas.

Her four arms represent the various aspects of human personality — learning, mind, intellect, alertness and ego. These four arms are also known to reflect the 4 Vedas — Rigveda, Atharvaveda, Samveda and Yajurveda.

Goddess Saraswati is also known to guide the souls of the deceased to find peace in their afterlife. ‘Moksha”, as they say, is a part of the “divine knowledge” imparted by the goddess.

One often sees Honey being offered to this goddess. Honey is symbolic of perfect knowledge and a lot of importance is attached to it.

According to the Rigveda, Saraswati is a river but started losing her significance as a river in the post-Vedic age. She started being associated with literature, arts, music etc. In Hinduism, Saraswati is symbolic of intelligence, consciousness, creativity and education.

Apart from Hindus, Goddess Saraswati is also worshipped by people of Jain religion in western and Central India.

As per the Vedantas, she represents the feminine energy and the knowledge aspect of Brahma.

Goddess Saraswati holds a book in one of her hands. It represents that she is the epitome of true knowledge. The rosary of crystals, in another hand, signifies the power of meditation and spirituality. The musical instrument — veena — stands for her expertise in various art forms. The fourth hand has a pot of sacred water that is symbolic of creative and purification powers.

Saraswathy is also associated with anuraga . It refers to the fondness and respect for the rythum of music used to express emotions and feelings.

One more for kaliya.

 

*The* 

*A R R O G A N C E*

After travelling long through a forest, *Kalidasa reached a village. He felt very thirsty and looked around for water.*

He saw an old woman drawing water from a well.

He went up to her and asked her for water. *She agreed to give him water, but asked him to first introduce himself,*

WHO ARE YOU  ?

 "Introduce yourself.” 

Now Kalidasa, who was a renowned and revered scholar of his time, thought that *an ordinary and old village woman was not worthy of knowing who great Kalidasa was.*

So he said, 

*I am a traveller*

But the old lady replied, “No, *you cannot be a traveller.* In this world there are only 2 travellers – *the Sun and the Moon. Both Rise and Set every day and keep travelling perpetually.*

WHO ARE YOU  ?

Thirsty Kalidasa said, *“Alright then, treat me as a guest.”*

Old lady promptly replied, *“No you cannot be a guest,* son. 

In this world there are *only 2 guests – Youth and Wealth … both are temporary and do not stay even if you plead with them a million times, and hence can only they be called as guests.”*

WHO ARE YOU  ?

Thirsty but now quite intrigued with the profoundness of this old lady, Kalidasa said, *“I am a TOLERANT Person, mother* 

Now the old lady replied, *“You don’t quite look tolerant,* young man. 

In this world *only 2 truly know the meaning of Tolerance* 

*Bhoomi (Earth) and Tree*. How much ever you stamp the earth or throw stones at the tree (for the fruits), both continue to nurture us.”

So, 

WHO ARE YOU  ?

With unquenched thirst, Kalidasa was increasingly becoming irritable. He said, *“Fine then, consider me a Stubborn Person* 

The lady smiled and said, *“No my child, you are not that stubborn.*

There are only 2 truly stubborn personalities *our nails and our hair. We keep cutting them non-stop, but they continue to grow.”*

So

WHO ARE YOU  ?

Kalidasa had been patient so far, but now in anger he said, *“Alright, I am a Fool”.* 

Now the lady gave a wide smile and said, *“There are only 2 kinds of fools* in this world 

*A King who rules without having any capability or knowledge & a Minister* who is a sycophant to such a King and lavishes praises on such a useless king.”

WHO ARE YOU  ?

Kalidasa realised that *he had been outsmarted by an old illiterate village woman.*

 In complete awe and humility, he fell at the feet of the lady, saying,

*“O mother! How ignorant I was to think that I know myself.*

I am ashamed of myself. Pardon my ignorance.

Show mercy, and grant me water, I beg of you.

When he touched her feet and then got up,

 whom did he see?...

*Mata Saraswati the Goddess of Learning and Wisdom.*    🙏🙏

She said, “Kalidasa, you are wise. *But only if you know yourself do you become a true Manushya (human being).* 

Your *EGO* has overshadowed your achievements. 

You are *educated, but you are _also given to arrogance*. 

Hence, I had to come to guide you.

The mark of a true human being is *not his knowledge, but his humility.* 

_*Your Intellect*_

_*Your Education is of...*_

_*NO USE IF IT...*_

_*ONLY FEEDS YOUR*_

 _*E   G  O.*_

as

Aghamarshana Suktam is a jewel of Mantras appearing in Rig Veda, it forms part of Maha Narayana Upanishad and recited during consecration ceremonies, Varuna Japam, ablutions, while taking bath.  It is also recited in daily ritual after Varuna is invoked into the holy pot. Reciting this Vedic hymn while taking bath brings immense Punyam, removes sin committed by knowingly or unknowingly accepting gifts from those who have sinned. A dedicated decent lifestyle, self-discipline, righteous path were given utmost importance in Vedic period.  Cruelty and Sins were taboo and the society was well structured based on ethics. Filthy tendencies were brushed aside by people.  Gifts showered by sinned people were not accepted.  There is a clear cut reference to such an incident in Chandokyopanishad; "The King  calls five Veda Vidhwans and declare : "There is no thief, no miser, no drunkard, no unwise man, no adulterator in my country" - therefore, I request you to accept my gifts and contributions"  This denotes that a gift accepted from wrong or immoral person was considered a great sin and remedial measures were sought to expiate the wrongdoing. This hymn is named after Aghamarshana Rishi.    

I take refuge in Varuna, who is of golden lustre or who has a golden diadem. O Varuna, being entreated by me, grant me the saving grace. For I have enjoyed what belongs to bad people and accepted gift from sinners. May Indra, Varuna, Brihaspati and Savita completely destroy that sins committed by me and my people in thought, word and act.  Salutations to fire hidden in water. Salutation to Indra. Salutation to Varuna. Salutation to Varuni, the consort of Varuna. Salutation to the deities of waters. (Through the power of this mantra).  let all that is injurious, impure and troublesome in water be destroyed.

May the King Varuna efface by his hand whatever sin I have incurred by unlawful eating, unlawful drinking and accepting gifts from an unlawful person. Thus being sinless, stainless and unbound by evil and bondage, may I ascend to the happy heaven and enjoy equality of status with Brahman. May the sin-effacing Varuna who dwells in other sources of water like rivers, tanks and wells also purify us. O Ganga, O Yamuna, O Sarasvati, O Sutudri, O Marudvrudha, O Arjeekeeya, come together and listen to this hymn of mine along with Parushni, Asikni, Vithasta and Sushomaya. From the all-illuminating Supreme, by His resolve, the right and the true were generated. From Him night and day were generated. And from Him again was generated the sea with different waters.

Then, after the creation of the vast ocean the year was generated. Afterwards the ruler of the world of sentient and non-sentient beings who made day and night ordained sun and moon, sky and earth and the atmosphere and blissful heaven, just as they were in the previous cycles of creation. May the sin-effacing Varuna, the deity presiding over the waters, purify the taint of sin that attaches to the beings dwelling on the earth, in the atmospheric region and in the space between the earth and heaven and also connected with us (the performers of religious work). May the Vasus purify us. MayVaruna purify us. May Aghamarshana, the sage called by that name, purify us. He, Varuna, is the protector of the world that was and also the world that exists at present between the past and the future worlds. He grants to the doers of meritorious deeds the worlds which they deserve and to the sinful the world of death called Hiranmaya. Again Varuna who is the support of heaven and earth, having become the sun is wholesome and attractive. Being such, blissful in nature, thou O Varuna, grant us thy favours and purify us.

That Supreme Light which projected Itself as the universe like a soaked seed which sprouts (or that Supreme Light which shines as the substratum of the liquid element) – I am that Supreme Light. I am that supreme light of Brahman which shines as the inmost essence of all that exists. In reality I am the same infinite Brahman even when I am experiencing myself as a finite self owing to Ignorance. Now by the onset of knowledge I am really thatBrahman which is my eternal nature. Therefore I realise this identity by making myself, the finite self, an oblation into the fire of the infinite Brahmanwhich I am always. May this oblation be well made. He who is a transgressor of the scriptural conduct, a recreant, a thief, a feticide or an outrager of his preceptor’s honour is released from his sins; for Varuna, the regent of waters and effacer of sins (absolves them from sins by the repetition of this mantra). I am the ground of sins. Therefore you cause me to weep. Wise men say (don’t make me weep, but favour me by destroying my sins). The Supreme represented as the ocean has over flown to the whole creation. He has created at first creatures according to the deserts of their various past deeds. He is the ruler of the universe and the munificent giver of gifts to the devotees. He dwells together with Uma (His power giving spiritual illumination) in the hearts of devotees which are holier than other parts of their body (the seat of the Divine) and therefore superior and elevated like a peak and affording protection. The Jiva who is his abode grows to be infinite. He is the Lord who delights the individual souls by guiding according to their deeds and conferring on them fruits of their actions. 

Yajurveda is practical Manual containing many measures to get rid of sins. It says the chief measure is through worship which is form a sacrifice, Yajna.. For any worship purity and suddhi is required. This Veda gives mantras and suktas to fulfill that end.Usually the mantras addressed to Apo devatas:, Agni , Sarasvati, Varuna and others serve for the  purpose of suddhi. Suddhi is a putatva and brings eligibility to the worshipper. In this strain, the bath is regarded as the measure for bahya suddhi and later antah suddhi. Among several mantras that yajurveda and the literature that followed it, contains the Agahmarshana Sukta which is important. It occurs in the Mahanarayana Upanishda that belongs to Krishna Yajurveda. Among Upanishads, this Upanishad has acclaimed a noble place as it covers many topics f common interest and utility. It adds to the religious distinction. It is contribution for many other things regarding the spiritualization.

This paper discusses the Aghamarshana sukta. The text and the paraphrase of the meaning of the tex are included in the paper. There are comments and suggestions. It is pointed that the water, devata , the durva grass and the mruttika add to the bath.They are divine and possess magical powers too.  It is through them spiritual purification is attained. The same is elaborated in detail.

                                                                 AGHAMARSHANA SUKTA OF YAJURVEDA  

varunopa aghamarshanah

sa paninahyavamarsatu!!

Aghamarshana sukta is found in the Taittiriya Aranyaka of KrishnaYajurveda. It is a part of the Mahanarayana Upanishad which is one of the most important Upanishads. The Sukta is also called malapakarshana sukta meaning a hymn to remove the sin, dirt, and different doshas from us. Its recitation has a magical effect. Its upasana is a gain and comfort. The word agha means sin, Dirt etc and the word marshana means removing or expiating the same and so the compound put together means’ removal of sins and doshas accrued to the individual both externally and internally.

This sukta is employed for recitation at the time of bath or in a place in contact with water in want for cleansing and sanctification of one’s own self. This sukta is also called as Varuna Sukta, a hymn addressed to Lord Varuna the guardian of Night and the king of waters. HERE EVEN THE FOLLOWERS OF Varunas are also included.(varunai namah)This sukta is highly magical and atharvanic because of the expressions and prayers contained in the sukta. There are some typical verbs and utterences requesting Varuna and his associates like Indra, Agni to remove sin and make the body physically pure. The expression.’ panina avamarsatu(may he wipe out doshas with his hand) Here there is the atharvanic sense and the water is the tool of varuna with which he contacts and touches us. The meaning is that’ may he remove the dirt with his hand’. Such several atharvanic expressions in this sukta and relevant other suktas of Veda shall help to this effect. We might recite the whole sukta or mantras to our convenience while at bath right in the morning.

The main deity remembered and prayers submitted are the Lord Varuna. He is the king of Waters. He is the guardian of night (sins and other doshas of beings). He stays in waters and gives room for purity and sanctity. He is a doshapaharakah. He is a practical deity interested in helping the people devoted to him. He is associated with other deities and they are friendly and supporting. A good coordination and cooperative functioning is excuted by the deity for the promotion of the world and social orders. He is prme deity to whom prayers are submitted while wanting cleansing of the body and attain the spirituality needed for the use of the body.

Here under the text and discussion are represented.

Now the Text and paraphrase of the sukta:

1          Hiranya srungam varunam prapadye tirtham me dehi yacitah.

yanmaya bhuktam asadhunam papebhyasca pratigrahah.

(I seek shelter in Varuna. Oh Varuna! Please give me sanctity as I implore for the water I use for bath and make it a sacred healing and medicinal water). Please remove all my sins (dirt) and such of those (infectious substances on my person). I enjoyed which are not admissible (asadhu) to the health of my person. Also that’ you count into the count and destroy the sin and turn me pure.)

2          Yanme manasa vacaa karmanaa va dushkrutam krutam

tanna indro varunao brihaspath savitaaca punantu punah punah,

3.     Namognaye apsumate nama indraya      namo varunaya

namo varunyai namodbhyah.Yadapam kruram

yada amedhyam yadasantam tadapa gacchatat

Salutations to Agni, the child of Waters (apam garbhah), Indra, Varuna,Varunis.and Waters. Whatever inauspicious, alarming, infectious, may all that get away from me. Also the deities Indra, Varuna,Bruhaspati,Savita,  remove my duscarita, bad conduct committed either by speech or through action and behavior. These deities are requested to cleanse and remove all contaminations visibly and invisibly contained in the water kept for use of bath or other purposes of cleansing.this mantra could be purificatory mantras.

4. atyasanadatipanat yacca ugrat      pratigrahat
5. anno varuno raja paninahyavamarsatu

May Varuna the king relieve me with his hand all that sin accrued owing to over drinking, overeating and from receiving gifts, not permitted for being accepted

5      soham apaapo virajo nirmukto mukta kilbishah

nakasya prishtham aruhya gacchet  brahma salokatam

That I thus got cleansed, I would become free from sin and dust (fallies) and unpopularity. May I after climbing the heights of the heaven, reach the brahmaloka and be a resident there at. Here the terms virajah, nirmukta and mukta kilbishah draw our special attention. Viraja means free from mistakes and misshapes.Also those sins sticking to body from the level of outer skin and going upto the bone level of the body. Nirmukta means wholly relieved of the sins residue less and the word’ mukta kilbishah ‘refers to the removal of impediments and obstructions to grow famous in right manner. Actually kilbisha as the Veda commentator Mahidhara says it is a kirtibhedakam papam.

6 .Yacapsu sa varunah sa punatv aghamarahanah.

(That Varuna seated within the waters and be remover of my sins in order to sanctify mephysically both internally and externally.Then comes the mantra

Prayer to Rivers, Divine.

7. Imam me gange yamune sarasvati sutudristomagum sacata

parushniya asakniyama rud vrdhe vitastayarjikiye srunuhya sushomaya.

(May the rivers by names Ganga, Yamuna, Sarasvati,  Sutudri and Parukshni protect and santify me. May they grant us prosperity and enviable growth and luck. May they make me comfortable to us.).Then the mantra:

Prayer to the Mother Earth (Bhumi prarthana) wherein the waters stored and flow:

It is said while bath one should smear mud over the body and rubthe entirety of the limbs which would help to remove the dirt settled over the outer skin and the body becomes pure and shining. It is said the mud underneath of the a rivers like Ganges,Yamuna etc., is highly medicinal and hence healing. It is a cure for many ailements of the body. It is in other words called as Mud Bath scientifically recommended in the Ayurveda system of Medicine. Anybody who smears the mud and dips in the waters, he would be freed from pains and illness.Thd body gets lustre and brilliance. It is also a part of general treatment .Such earth, full of mud (mruttika) is being deified and praised. A prayer is submitted to Mruttika devata which is onceagain mother Earth onlyin the following stanza.

8. Asvakrante rathakrante vishnukrante vasundhara

sirasa dharayishyami rakshasvamam pade pade

(THIS IS PRAYER FOR VASUNDHARA (the mother Earth.)

Oh Earth! You are being trodden by horses’   chariots and lord MahaVishnu himself.  I keep you on my head. Kindly protect me again and again. Here Asva also refers to Sri devi, ratha(car) refers to the vehicle used by the  Lord Vishnu to give  a sense of sanctity more to the mud of the earth. Earth is named as vasundhara since she bears, rather contains all gifts to sustain to beings the journey.)

9. Mrittike hana me paapam yanmaya dushkrutam kritam

mrittike brahma dattasi kasyapenabhi mantrita.

(Oh mud, please destroy my sins and that what ever bad I have committed. Oh Mrittika! you are given (created) by Brahma and the kashyapa prajapati has sanctified you. He filled the same earth upon the earth and made her plenty.)

10 Mrittike dehi me pushtim tvayi sarvam pratishthitam

tanme nirnuda mrittika taya hatena papena gacchami paramam gatim

(Oh Mud, please bestow on me health and prosperity. In you everything is established.  When all powers are vested in you, please guide me and quell all my sins. When thus all my sins are destroyed by you I will get on into the highest world and the state of liberation and mukti.then the mantra referring to

Durva  prarthana

It is in praise of Durva Grass. It could be the kind of brush to use to wash the dirt. But it is a Divinity again in the context of religious bath or such religious observance. Durva is a variety of grass which has the quality to cleanse when rubbed to the body with that. In bath durva serves like the brush and the mud, mruttika like the soap and of course water to cleanse both. So the bath ( snana) is a composite unit of water , mruttika and the Durva grass. Then only the bath is hygienic and complete according to our implication.

Durva also is deity and accordingly its mahat is enlisted hereunder as a part of sampling. In fact we have many mantras where these two are addressed and the benefits got enumerated in the Yajur veda .Durva is a nitya pavitra vastu.It has ability magically to sanctify other things too. ‘Atha suddhena pavitrena puta emi’ is one of the mantras of the YV to cite.

11. Kandatkandat prarohanti parushah parusah pari

evano dureve pratnu sahasrena satena ca ya satenapratanoshi sahasrena virohasi

tayahatena papena gacchami paramam gatim.

(This is a Prayer to DURVA GRASS which runs as follows..

Oh Durva grass! You as grow from branch to branch and knot to kno: also in multiple ways from hundreds to thousand branches, in the same manner you help us to grow in prosperity in thousand and hundred fold. In view of this I can attain liberation having thus my all sins washed off. When sins are cleared, the purusha becomes suddha . A suddha is eligible for Moksha rather freedom from rebirth.

Veda mantras in general focus on cleansing of sins and remain pure always making oneself eligible for divine activities. In such strain the Aghamarshan sukta and the mantras in it are the path finders to that end.

Thus in the Aghamarshana sukta there is the involvement of prayers for the Waters, the Mud and the durva grass. The deities related to these tools for bath are submitted with prayers implying description and abilities.

Hereby it is to be noted that in our Vedic life every event we do for ourselves is divine and the divinities stay along with us and help the being to cover the full healthy and active and purooseful life.

In the entire mantras of the Vedas which number to more than 15000 now available there is effort to make the being grow lucky long lived happy and prosperous and ultimately attain the paramartha. If to say in the words of Valmiki, we repeat.

Vedavedyae pare pumsi jate dasarathatmaje

vedah pracetasadacit sakshat ramayanatmana.

This is quoted to remember that the object and goal of life is to get on to the path of purity and enter into the better regions through the gate removed of obstacles. This sukta is a gateway unto the end meaning purity and liberation.It is so because the upasaka becomes a mukta kilbisha and it is primarily a status of eligibility for growth and peace.

 

p s

 Pavamana is another name for Soma. Pavamana also means that which flows; That which purifies. Hence, the wind god Vayu is worshipped through this Suktam. The Pavamana Suktam is particularly sacred to followers of Shri Madhwacharya of Udipi. The Madhwas consider Vayu to be Jivottama, best among the Jivas (Vayu Jivottamaha | Hari Sarvottamaha ||).

Since Lord Hanuman is the son of Vayu Bhagavan, the Pavamana Suktam is also performed to propitiate Hanuman.

The homam is performed by offering materials which are specially sacred to Vayu, Soma and Hanuman while chanting the verses from the Pavamana Suktam.

The benefits of performing the Pavamana Suktam are long life, removal of all sins and pitrhu shapam (curse of ancestors), increase in prosperity and happiness of mind. It is auspicious to perform Pavamana Suktam on a Saturday to overcome the effects of Saturn Transits (Elre Sani / Sade Sathi / Ashtama Shani / Ardhashtama Sani / Kantaka Shani / Sani Dasa etc.)

The Pavaman Suktam itself described the following benefits:

"He who recites Pavamana Suktha,
Which is essence of Vedas collected by sages,
For him Saraswathi extracts,
The milk of knowledge, clarity and exhilarating Soma.

This Pavamani suktha leads to peaceful and indestructible life,
They can be easily understood and knowledge can be improved,
The sages understand the essence of Vedas from these,
And this is the nectar for the knower of God.

Those who are purified by Pavamana Suktham,
Get this world as well as the next,
Their wishes would be fulfilled,
And they would be united with gods and goddesses

This Pavamani suktha leads to peaceful and indestructible life,
They can be easily understood and mental clarity would be released,
The sages understand the essence of Vedas from these,
And this is the nectar for the knower of God."

ōm ॥ hira̍ṇyavarṇā̠-śśucha̍yaḥ pāva̠kā
yāsu̍ jā̠taḥ ka̠śyapō̠ yāsvindra̍ḥ ।
a̠gniṃ yā garbha̍ō dadhi̠rē virū̍pā̠stā
na̠ āpa̠śśagg syō̠nā bha̍vantu ॥

yāsā̠g̠ṃ rājā̠ varu̍ṇō̠ yāti̠ madhyē̍
satyānṛ̠tē a̍va̠paśya̠-ñjanā̍nām ।
ma̠dhu̠śchuta̠śśucha̍yō̠ yāḥ pā̍va̠kāstā
na̠ āpa̠śśagg syō̠nā bha̍vantu ॥

yāsā̎-ndē̠vā di̠vi kṛ̠ṇvanti̍ bha̠kṣaṃ
yā a̠ntari̍kṣē bahu̠dhā bhava̍nti ।
yāḥ pṛ̍thi̠vī-mpaya̍sō̠ndanti śu̠krāstā
na̠ āpa̠śśagg syō̠nā bha̍vantu ॥

śi̠vēna̍ mā̠ chakṣu̍ṣā paśyatāpaśśi̠vayā̍
ta̠nuvōpa̍ spṛśata̠ tvacha̍ō mē ।
sarvāg̍ō a̠gnīgṃ ra̍psu̠ṣadō̍ huvē vō̠ mayi̠
varchō̠ bala̠mōjō̠ nidha̍tta ॥

pava̍māna̠ssuva̠rjana̍ḥ । pa̠vitrē̍ṇa̠ vicha̍r​ṣaṇiḥ ।
yaḥ pōtā̠ sa pu̍nātu mā । pu̠nantu̍ mā dēvaja̠nāḥ ।
pu̠nantu̠ mana̍vō dhi̠yā । pu̠nantu̠ viśva̍ ā̠yava̍ḥ ।
jāta̍vēdaḥ pa̠vitra̍vat । pa̠vitrē̍ṇa punāhi mā ।
śu̠krēṇa̍ dēva̠dīdya̍t । agnē̠ kratvā̠ kratū̠g̠ṃ ranu̍ ।
yattē̍ pa̠vitra̍ma̠rchiṣi̍ । agnē̠ vita̍tamanta̠rā ।
brahma̠ tēna̍ punīmahē । u̠bhābhyā̎-ndēvasavitaḥ ।
pa̠vitrē̍ṇa sa̠vēna̍ cha । i̠da-mbrahma̍ punīmahē ।
vai̠śva̠dē̠vī pu̍na̠tī dē̠vyāgā̎t ।
yasyai̍ ba̠hvīsta̠nuvō̍ vī̠tapṛ̍ṣṭhāḥ ।
tayā̠ mada̍nta-ssadha̠mādyē̍ṣu ।
va̠yagg syā̍ma̠ pata̍yō rayī̠ṇām ।
vai̠śvā̠na̠rō ra̠śmibhi̍rmā punātu ।
vāta̍ḥ prā̠ṇēnē̍ṣi̠rō ma̍yō̠ bhūḥ ।
dyāvā̍pṛthi̠vī paya̍sā̠ payō̍bhiḥ ।
ṛ̠tāva̍rī ya̠jñiyē̍ mā punītām ॥

bṛ̠hadbhi̍-ssavita̠stṛbhi̍ḥ । var‍ṣi̍ṣṭhairdēva̠manma̍bhiḥ । agnē̠ dakṣai̎ḥ punāhi mā । yēna̍ dē̠vā apu̍nata । yēnāpō̍ di̠vyaṅkaśa̍ḥ । tēna̍ di̠vyēna̠ brahma̍ṇā । i̠da-mbrahma̍ punīmahē । yaḥ pā̍vamā̠nīra̠ddhyēti̍ । ṛṣi̍bhi̠ssambhṛ̍ta̠g̠ṃ rasam̎ । sarva̠g̠ṃ sa pū̠tama̍śnāti । sva̠di̠ta-mmā̍ta̠riśva̍nā । pā̠va̠mā̠nīryō a̠dhyēti̍ । ṛṣi̍bhi̠ssambhṛ̍ta̠g̠ṃ rasam̎ । tasmai̠ sara̍svatī duhē । kṣī̠ragṃ sa̠rpirmadhū̍da̠kam ॥

pā̠va̠mā̠nīssva̠styaya̍nīḥ । su̠dughā̠hi paya̍svatīḥ । ṛṣi̍bhi̠ssambhṛ̍tō̠ rasa̍ḥ । brā̠hma̠ṇēṣva̠mṛtag̍ō hi̠tam । pā̠va̠mā̠nīrdi̍śantu naḥ । i̠maṃ lō̠kamathō̍ a̠mum । kāmā̠n‍thsama̍rdhayantu naḥ । dē̠vī‍rdē̠vai-ssa̠mābhṛ̍tāḥ । pā̠va̠mā̠nīssva̠styaya̍nīḥ । su̠dughā̠hi ghṛ̍ta̠śchuta̍ḥ । ṛṣi̍bhi̠-ssambhṛ̍tō̠ rasa̍ḥ । brā̠hma̠ṇēṣva̠mṛtag̍ō hi̠tam । yēna̍ dē̠vāḥ pa̠vitrē̍ṇa । ā̠tmāna̍ō pu̠natē̠ sadā̎ । tēna̍ sa̠hasra̍dhārēṇa । pā̠va̠mā̠nyaḥ pu̍nantu mā । prā̠jā̠pa̠tya-mpa̠vitram̎ । śa̠tōdyā̍magṃ hira̠ṇmayam̎ । tēna̍ brahma̠ vidō̍ va̠yam । pū̠ta-mbrahma̍ punīmahē । indra̍ssunī̠tī sa̠hamā̍ punātu । sōma̍ssva̠styā va̍ruṇassa̠mīchyā̎ । ya̠mō rājā̎ pramṛ̠ṇābhi̍ḥ punātu mā । jā̠tavē̍dā mō̠rjaya̍ntyā punātu । bhūrbhuva̠ssuva̍ḥ ॥

ō-ntachCha̠ṃ yōrāvṛ̍ṇīmahē । gā̠tuṃ ya̠jñāya̍ । gā̠tuṃ ya̠jñapa̍tayē ।
daivī̎ssva̠stira̍stu naḥ । sva̠stirmānu̍ṣēbhyaḥ । ū̠rdhva-ñji̍gātu bhēṣa̠jam । śannō̍ astu dvi̠padē̎ । śa-ñchatu̍ṣpadē ॥
ōṃ śānti̠-śśānti̠-śśānti̍ḥ ॥

Quote

 

Eg.

 There are no fetters like those of illusion (maya),

no strength like that which comes from discipline (yoga),

there is no friend higher than knowledge (jnana),

and no greater enemy than egoism (ahankara).

—Gheranda Samhita, 1.4

The Gheranda Samhita calls itself a book on ghatastha yoga, which literally means "vessel yoga", wherein the body and mind are depicted as vessels that carry and serve the soul (atman, purusha). It is generally considered a Hatha yoga text.The text teaches a seven limbed yoga, in contrast to the eight-limbed yoga in Patanjali's Yogasutras, the six-limbed yoga of the Goraksha Samhita, and the four-limbed yoga in the Hatha Yoga Pradipika. It declares its goal to be the perfection of an individual's body, mind and soul through a seven step lifelong continuous self-development. The means of this goal include self purification, thirty two asanas it details for building body strength, twenty five mudras to perfect body steadiness, five means to pratyahara, lessons on proper nutrition and lifestyle, ten types of breathing exercises, three stages of meditation and six types of samadhi.

The text reverentially invokes Hindu god Shiva as well as Vishnu, with verses such as 5.77 and 7.4 suggesting that the writer was also inspired by Advaita Vedanta ideas such as "I am Brahman [Supreme Soul] alone, and nothing else; my form is truth, consciousness and bliss (satcitananda); I am eternally free".

Gheranda Samhita is a step by step detailed manual of yoga taught by sage Gheranda to student Chanda. Unlike other hatha yoga texts, the Gheranda Samhita speaks of a sevenfold yoga.

Shatkarma for body cleansing Asana for body strengthening Mudra for body steadying Pratyahara for mind calming Pranayama for inner lightness Dhyana for inner perception Samādhi for self liberation and bliss.

The text itself follows this division in seven chapters, and has a focus upon the ṣaṭkarmas (shatkarma), thus this text is sometimes said to describe ghatastha yoga. For instance, the Yoga Sūtras of Patañjali describes an eightfold path (yama and niyama instead of shatkarma and mudra, and addition of dharana). The closing stanzas on samadhi teach different methods than those described by Patanjali.

The earliest translation of the text into English was by Srisa Chandra Vasu.

Yoga pradipika suggests that all other asanas are unnecessary once Siddhasana has been mastered.

Samadhi.

 What is quite fascinating about the way Yoga texts were written and compiled in medieval India is that they often provide systemised hierarchical methods for achieving a goal or series of goals. Not unlike the brief self improvement lists that circulate widely on social media today, such as '10 ways to authentic happiness' or '7 tips for staying young'.

The Gheraṇḍa Saṃhitā (early 18th century) is an example of such a text. It identifies seven means for achieving it's yoga, the 'Yoga of the Body' 

 "...it refers to the body, or rather the person, since the techniques taught works on both the body and mind."

The seven practices (saptasādhana) are outlined with descriptions of both the methods and the outcome produced once mastered:

1. PURIFICATION is achieved through Ṣaṭkarma (6 types of cleansing techniques)

2. STRENGTH is achieved through Āsana (32 types of postures)

3. STEADINESS is achieved through Mudrās (25 types of seals)

4. CALMNESS is achieved through Pratyāhāra (5 types of sensory withdrawal)

5. LIGHTNESS is achieved through Prāṇāyāmas (10 types of breathing exercises)

6. REALISATION OF SELF is achieved through Dhyāna (3 types of meditation)

7. STAINLESS PERFECTION is achieved through Samādhi (6 types of absorption)

The text focuses on the physical techniques that need to be practised in order to perfect both the body and mind to achieve it's goal, Rājayoga (a synonym for samādhi). Like most other Haṭhayoga systems, the seven practices in the Gheraṇḍa Saṃhitā do not contain ethical guidelines, such as those instructed in the yamas and niyamas of the Pātañjalayogaśāstra.

Interestingly, however, the Gheraṇḍa Saṃhitā does provide a unique set of six techniques for attaining particular types of samādhi, the state of meditative absorption that is liberation.

Vairagya.

 Vairāgya (वैराग्य) is a Sanskrit term used in Hindu as well as Jain philosophy that roughly translates as dispassion, detachment, or renunciation, in particular renunciation from the pains and pleasures in the temporary material world. The Hindu philosophers who advocated vairāgya told their followers that it is a means to achieve moksha.

True vairāgya refers to an internal state of mind rather than to external lifestyle and can be practiced equally well by one engaged in family life and career as it can be by a renunciate. Vairāgya does not mean suppression of or developing repulsion for material objects. By the application of vivek (spiritual discrimination or discernment) to life experience, the aspirant gradually develops a strong attraction for the inner spiritual source of fulfillment and happiness and limited attachments fall away naturally. Balance is maintained between the inner spiritual state and one's external life through the practice of seeing all limited entities as expressions of the one Cosmic consciousness of Brahman.

The concept of Vairāgya is found in the Yoga Sūtras of Patañjali, where it along with practice (abhyāsa), is the key to restraint of the modifications of the mind (YS 1.12, "abhyāsa-vairāgyabhyāṃ tannirodhaḥ"). The term vairāgya appears three times in the Bhagavad Gita (6.35, 13.8, 18.52) where it is recommended as a key means for bringing control to the restless mind. It is also the main topic of Mokṣopāya or Yoga Vasistha. Another important text on renunciation is Vairāgya shataka or "100 verses of Renunciation", a part of the Śatakatraya collection by Bhartṛhari.

Etymology: Vairāgya is an abstract noun derived from the word virāga (joining vi meaning "without" + rāga meaning "passion, feeling, emotion, interest"). This gives vairāgya a general meaning of ascetic disinterest in things that would cause attachment in most people. It is a "dis-passionate" stance on life. An ascetic who has subdued all passions and desires is called a vairāgika.

Starts with: Vairagyabijamantra, Vairagyacandrika, Vairagyamala, Vairagyanashin, Vairagyanashini, Vairagyapancaka, Vairagyapancashiti, Vairagyapradipa, Vairagyaprakarana, Vairagyaratna, Vairagyashataka, Vairagyata.

Ends with: Abhavavairagya, Akshivairagya, Aparavairagya, Avairagya, Jnanavairagya, Koradem Vairagya, Koradem-vairagya, Maithunavairagya, Manasavairagya, Prasutivairagya, Puranavairagya, Shmashanavairagya, Svabhavavairagya, Udaravairagya.

Vairagyata, Vairaga, Pratyapatti, Maithunavairagya, Vairagyashataka, Vairagin, Shmashanavairagya, Bhartrihari, Vairagyapancashiti, Vairagyapradipa, Vairagyaratna, Vairagyacandrika, Vairagyapancaka, Vairagyaprakarana, Bairag, Aparavairagya, Bairaga, Pancagataya, Paramartha, Asamgama

Faith purest.

 Please read this post without fail. 

It's very inspiring:-

A rich man was once interviewed on an American TV program. He was a billionaire.

He was asked if he had ever been surprised by anything. He said yes, on one of his many trips around the world, a Krishna devotee shocked him with his belief.

So he began:

In the Kunj Gali (Street) of Vrindavan, one day, I went to Shri Krishna Temple out of curiosity and saw a man extending his clenched palms towards heaven.

It was immediately after the afternoon Raj Bhog Aarti. Everyone else had finished Aarti darshan and gone, but he remained there, praying.

Curious, I went closer to see the man's face and I saw him in tears as he was praying fervently.

I waited patiently until he was done with his prayer. Then I asked him; what the problem was?

He said he urgently needed ₹ 20,000 for his wife, who was in the hospital.

I said, "is this why you are praying so fervently?" He said yes.

Coincidentally, I had exactly ₹ 20,000 in my pocket. So I counted the money and gave it to him.

Without waiting to thank me first, he prostrated instantly to thank GOD SHRI KRISHNA. Then he stood up and thanked me too.

Impressed by his attitude, I told him how happy I was to help him. So, I extended my personal card containing my direct number and email address.

"I'm impressed by you, anytime you need anything, money.... any amount, call me directly and you shall have it."

✔️ This man shocked me !!  

He refused my offer.

The TV host was surprised too. "Why did he reject your offer?"

"His reason made me a changed man" answered the young billionaire.

"What was his reason?" The obviously impatient TV host asked.

Well, in his words, he said, "No, thanks. I won't call you when I need money or anything else. I WILL ALWAYS CALL THE ONE WHO SENT YOU."

Don't let any man play God in your life.

TRULY, GOD IS THE PROVIDER, THE BESTOWER AND THE CONTROLLER OF ALL THE UNIVERSES. HOLD ON UNTO HIM IN FULL FAITH & TRUST.

Jai Shri Krishna🙏

Hare Krishna🙏

3 interesting articles.

 Bio of alwar.

Genius that he was, Vedanta Desika wrote in Sanskrit, Tamil, Prakrit and Manipravala (mixture of Sanskrit and Tamil). The works of the Azhvars and Ramanuja Nootrandadi in praise of Ramanujacharya are collectively known as Divya Prabandham. The total number of prabandhams in the Divya Prabandham is 24. Vedanta Desika’s Tamil works also number 24, said Koothapakkam Chakravarthi Ranganathachariar in a discourse. Of these, the following are lost to us: Pandhu, Kazhal, Ammaanai, Oosal and Yesal. Of the ones available, the following are considered the most important: Adaikkalapathu, Adhikara Sangraham, Prabandha Saaram and Pillai Andadi.

Pillai Andadi was composed by Desika’s son Kumara Varadacharya, but is included in the Desika Prabandhams. In Prabandha Saaram, which has 18 verses, Desika gives details about the birthplace and the star of every Azhvar, the number of works to the credit of each Azhvar, and the number of pasurams each of them composed. Each verse gives us such details about an Azhvar. Prabandha Saaram, therefore, is like a biography of the Azhvars in condensed form, making it a unique work. Desika composed this work so that we would have a clear idea about the Azhvars and their pasurams.

In the case of many Sanskrit poets, biographical details have to be inferred from their usage of words or descriptions. For example, in the case of Kalidasa, we guess he could have been from Ujjain, because of his descriptions of Ujjain. But nothing about him can be established beyond doubt. When palm leaf manuscripts are copied, mistakes can occur due to oversight or even if the copier omits or adds a detail. It was to avoid any such possibility in the case of the Azhvars, that Desika composed Prabandha Saaram.

God captive of affection.

The legendary King Paari is said to have taken pity on a trailing vine and offered his royal chariot as a support for the creeper. Vallalar’s love for flora and fauna was just as immense as this. Vallalar said that he shed tears whenever he saw crops wilting because of lack of water. It is one thing to melt for human beings, or even animals, for even the latter are capable of expressing their emotions through gestures. Thus a dog shows its affection by wagging its tail. Plants, however, are silent sufferers, when there is a drought or a flood. So sensitive was Vallalar that tears came automatically to him when he saw plants suffer. He was always in tune with Nature.

In his Vairagya Panchaka, Vedanta Desika shows us the need to spurn opulence and the need to seek Lord Narayana instead. In the very first verse, which is in the metre known as Saardoola Vikreeditha, Desika mentions Kuchela, the poverty stricken friend of Krishna, said V.K.S.N. Raghavan, in a discourse.

Desika says that there are many petty kings, rulers of small kingdoms, who are always surrounded by sycophants. These men sing the king’s praises, for a few rewards from him. On receiving these rewards, they consider themselves to be very fortunate indeed. But to Desika, this is totally undesirable. He sees no need to praise any king. What is the need to do so for one who worships the Supreme One — Lord Narayana? He then talks of Kuchela and refers to him as a muni. Kuchela was a childhood friend of Krishna. Hoping to get some financial help from Krishna, Kuchela went to meet Him. He had nothing to offer Krishna, except a few rice flakes. He was ashamed of his humble offering. But Krishna took the rice flakes from Kuchela and ate them with relish. That very instant, Kuchela’s poverty vanished. When such a One as Krishna was being worshipped by Desika, would he care to praise a mortal? But Kuchela was not a sage. Why then did Desika use the word ‘muni’ for him? That is because anyone who focuses on the Lord and meditates on Him is fit to be called so.

Sage Agastya is called a great and noble sage, because when he was about to sip ocean water, in the tiny drop of water in his right palm, the Lord showed him two of His avataras. The two avataras Agastya saw were the Matshya and Kurma avataras. Thus, by seeing the Lord’s avataras, Agastya became great. Kuchela became great through his bhakti towards Krishna,, and so deserved to be called a muni.

Flowers.

Flowers associated with Sri Vishnu

Sl Tree Description Sacredness

1 Padma (Lotus)

Padma (Nelumbo nucifera, Lotus) Lord Vishnu is known as Padma-Nabha, from whose navel a Lotus emerged on which Lord Brahma sits (Shantakaram Bhujagasayanam sloka). Lord Vishnu

Lord Vishnu

2 Tulasi (Holy Basil)

Tulasi (Ocimum tenuiflorum, Holy Basil) Lord Vishnu is worshipped with Tulasi leaves. The leaves of the Tulasi plant is placed on the head of Lord Vishnu (Tulasi Stotram - verse 8). Lord Venkateswara

Lord Venkateswara

3 Jati (Royal Jasmine)

Jati (Jasminum grandiflorum, Royal Jasmine, Chameli) Lord Vishnu is worshipped with Jati, Shatahva, Sumana, Kunda, Bahuputa, Bana, Champaka, Ashoka, Karavira, Yuthika, Paribhadra, Patala, Bakula, Girishalini, Tilaka, Japa, Pitaka and Nagara; but Ketaki flower should be discarded.(Flowers for worshipping Vishnu - Vamana Purana 95). Sri Vishnu

Lord Vishnu

4 Kunda (Star Jasmine)

Kunda (Jasminum multiflorum, Star Jasmine) Lord Vishnu is worshipped with Jati, Shatahva, Sumana, Kunda, Bahuputa, Bana, Champaka, Ashoka, Karavira, Yuthika, Paribhadra, Patala, Bakula, Girishalini, Tilaka, Japa, Pitaka and Nagara; but Ketaki flower should be discarded.(Flowers for worshipping Vishnu - Vamana Purana 95). Sri Vishnu

Lord Vishnu

5 Champaka (Champa)

Champaka (Magnolia champaca, Champa) Lord Vishnu is worshipped with Jati, Shatahva, Sumana, Kunda, Bahuputa, Bana, Champaka, Ashoka, Karavira, Yuthika, Paribhadra, Patala, Bakula, Girishalini, Tilaka, Japa, Pitaka and Nagara; but Ketaki flower should be discarded.(Flowers for worshipping Vishnu - Vamana Purana 95). Sri Vishnu.

Lord Vishnu.6

Ashoka (Saraca asoca, Ashok)Lord Vishnu is worshipped with Jati, Shatahva, Sumana, Kunda, Bahuputa, Bana, Champaka, Ashoka, Karavira, Yuthika, Paribhadra, Patala, Bakula, Girishalini, Tilaka, Japa, Pitaka and Nagara; but Ketaki flower should be discarded.(Flowers for worshipping Vishnu - Vamana Purana 95).

Lord Vishnu7

Karavira (Nerium indicum, Oleander)Lord Vishnu is worshipped with Jati, Shatahva, Sumana, Kunda, Bahuputa, Bana, Champaka, Ashoka, Karavira, Yuthika, Paribhadra, Patala, Bakula, Girishalini, Tilaka, Japa, Pitaka and Nagara; but Ketaki flower should be discarded.(Flowers for worshipping Vishnu - Vamana Purana 95).

Lord Vishnu8

Yuthika (Jasminum auriculatum, Needle Flower Jasmine, Juhi)Lord Vishnu is worshipped with Jati, Shatahva, Sumana, Kunda, Bahuputa, Bana, Champaka, Ashoka, Karavira, Yuthika, Paribhadra, Patala, Bakula, Girishalini, Tilaka, Japa, Pitaka and Nagara; but Ketaki flower should be discarded.(Flowers for worshipping Vishnu - Vamana Purana 95).

Lord Vishnu9

Paatali (Stereospermum suaveolens, Trumpet Flower)Lord Vishnu is worshipped with Jati, Shatahva, Sumana, Kunda, Bahuputa, Bana, Champaka, Ashoka, Karavira, Yuthika, Paribhadra, Patala, Bakula, Girishalini, Tilaka, Japa, Pitaka and Nagara; but Ketaki flower should be discarded.(Flowers for worshipping Vishnu - Vamana Purana 95).

Lord Vishnu10

Bakula (Mimusops elengi, Indian Medaller)Lord Vishnu is worshipped with Jati, Shatahva, Sumana, Kunda, Bahuputa, Bana, Champaka, Ashoka, Karavira, Yuthika, Paribhadra, Patala, Bakula, Girishalini, Tilaka, Japa, Pitaka and Nagara; but Ketaki flower should be discarded.(Flowers for worshipping Vishnu - Vamana Purana 95).

Lord Vishnu11

Japa (Hibiscus rosa-sinensis, Hibiscus)Lord Vishnu is worshipped with Jati, Shatahva, Sumana, Kunda, Bahuputa, Bana, Champaka, Ashoka, Karavira, Yuthika, Paribhadra, Patala, Bakula, Girishalini, Tilaka, Japa, Pitaka and Nagara; but Ketaki flower should be discarded.(Flowers for worshipping Vishnu - Vamana Purana 95).

Lord Vishnu.12.

Trees.

Trees associated with Sri Vishnu

1 Ashvattha (Peepal)

Ashvattha (Ficus religiosa, Peepal) The Hindu Trinity Brahma, Vishnu and Shiva are believed to dwell in the Peepal tree. Hindu Trinity

2 Ashvattha (Peepal)

Ashvattha (Ficus religiosa, Peepal) Lord Vishnu appeared before sages Pullavar, Kalavar and Kanuvar in the form of a Peepal tree (Adi Jagannatha temple, Thirupullani, Ramanathapuram district, Tamil Nadu). Lord Vishnu and Peepal

3 Udumbara (Cluster Fig)

Udumbara (Ficus racemosa, Cluster Fig, Gular) Udumbara tree is associated with Lord Vishnu and is one of the names of Lord Vishnu. Lord Vishnu

4 Amlika (Tamarind)

Amlika (Tamarindus indica, Tamarind) Tamarind tree is the sacred tree of Alwarthirunagari under which Nammalvar meditated for 16 years. Sri Nammalvar

5 Badari (Indian Jujube)

Badari (Ziziphus mauritiana, Indian Jujube) The famous pilgrimage Badrinath is named after Badari trees. Badrinath

Never sleeping tree at tirumala.

 🙏 *తిరుమల సర్వస్వం -24 🙏🏼

జై శ్రీమన్నారాయణ 🙏🏼

 ప్రియ భగవద్ బంధువులారా 🙏🏼

  🙏 *ఓం నమో వేంకటేశాయ 🙏

🙏 *శ్రీవారి ఆలయవైశిష్ట్యం -5* 🙏

*"వేంకటాద్రి సమస్థానం బ్రహ్మాండే నాస్తి కించన* 

*వేంకటేశ నమో దేవో న భూతో న భవిష్యతి"*

ముందు భాగాల్లో మనం *"సంపంగి ప్రదక్షిణమార్గం"* లో ఉండే విశేషాలను దాదాపుగా తెలుసుకున్నాం. ఇంకా మిగిలిన కొన్నింటి గురించి ఇప్పుడు తెలుసుకుందాం.

🌈 *నీడ తిరగని చింతచెట్టు* 🌈

💫 11వ శతాబ్దంలో భగవద్రామానుజులు; 15వ శతాబ్దంలో అన్నమయ్య; దర్శించి తరించిన ఓ *పరమాద్భుతమైన చింతచెట్టు* శ్రీవారి ఆలయంలో ఉండేది. శ్రీనివాసుని ఆవిర్భావంతో ముడివడిన ఈ వృక్షరాజం యొక్క ఆధ్యాత్మిక జిజ్ఞాస కలిగించే పూర్వాపరాలను శ్రీనివాసుని భక్తులందరూ తెలుసుకుని తీరాలి:

💫 లోక కళ్యాణార్థమై, నారదమహర్షి ఒకానొకప్పుడు తండ్రియైన బ్రహ్మదేవుణ్ణి ఈ విధంగా ప్రార్థించాడు – 

💫 "తండ్రీ! మీ విన్నపాన్ని ఆలకించి ఆ శ్రీమహావిష్ణువు, శ్రీవేంకటాచలక్షేత్రంలో అవతరించి భక్తులను అనుగ్రహించే టట్లుగా వరమిచ్చి చాలా కాలమైంది. కావున, ఆ వైకుంఠనాథుని మరలా ప్రార్థించి, సత్వరమే తిరుమల క్షేత్రంలో ప్రత్యక్షమై మానవులందరికీ వారి దర్శనభాగ్యం కలిగింప జేయండి."

💫 ఆ నారదుని ప్రార్థనకు తన సమ్మతిని తెలియజేస్తూ, ఆ మహత్కార్యం నెరవేరటంలో నారదుని పాత్ర ఏమిటో విశదపరచి, బ్రహ్మదేవుడు అతనితో ఈ విధంగా శెలవిచ్చాడు 

💫 *"నేను శేషాద్రిశిఖరాన, స్వామిపుష్కరిణి సమీపంలో, త్రేతాయుగపు దశరథ మహారాజు అంశతో మరియు ద్వాపరయుగపు వసుదేవుని అంశతో ఓ చింతచెట్టును సృష్టిస్తాను. ఆ వృక్షఛాయలో శ్రీరాముని తల్లి కౌసల్య అంశతో మరియు శ్రీకృష్ణుని తల్లి దేవకి అంశతో ఓ విశాలమైన పుట్టను ఏర్పాటు చేస్తాను. వీళ్ళనే ఎందుకు ఎన్నుకున్నానంటే; ఆయా పుణ్యదంపతులకు సాక్షాత్తూ శ్రీమన్నారాయణుడే శ్రీరామ-శ్రీకృష్ణుల రూపాలలో త్రేతాయుగం-ద్వాపరయుగాల్లో తనయుడుగా జన్మించినప్పటికీ, కారణాంతరాల వల్ల వారికి అనతికాలం లోనే పుత్ర వియోగం సంభవించింది. శ్రీరాముని వనవాసంతో కౌసల్యాదశరథులు పరితపించగా, కారాగారంలో జన్మించగానే శ్రీకృష్ణుడు దేవకీవసుదేవులకు దూరమయ్యాడు. వారికి పుత్రునిపై మమకారం తీరనేలేదు. అలాగే, చిన్నికృష్ణుణ్ణి అత్యంత ప్రేమాభిమానాలతో పెంచుకున్న యశోదమ్మ, శ్రీకృష్ణుని వివాహాన్ని చూడలేక పోయింది. కావున కలియుగంలో ఆమెను వకుళమాతగా జన్మింపజేసి శ్రీనివాసుని కళ్యాణాన్ని దగ్గరుండి జరిపించే ఏర్పాటు కూడా చేయాలని ఎప్పుడో నిశ్చయించు కున్నాను".*

💫 అలా బ్రహ్మదేవుడు వచించినదే తడవుగా వేంకటాచలంలో ఓ చింతచెట్టూ, దానిక్రింద పుట్ట (వల్మీకం), వకుళమాత చెకచెకా సృష్టించబడ్డాయి.

💫 తండ్రియానతి మేరకు కార్యరంగంలోకి దిగిన నారదమహర్షి, వైకుంఠవాసుణ్ణి వల్మీకవాసునిగా తయారుచేసే ప్రయత్నంలో పడ్డాడు. 

💫 అదే సమయంలో, యోగిపుంగవులందరూ కలిసి ఓ మహాయజ్ఞాన్ని ప్రారంభించారు. ఆ యజ్ఞానికి విచ్చేసిన కలహభోజనుడు, త్రిమూర్తుల్లో అత్యంత మహిమాన్వితునికి మాత్రమే యజ్ఞఫలాన్ని ధారపోయవలసిందిగా సలహా ఇచ్చాడు. త్రిమూర్తుల్లో ఎవరు గొప్పో నిగ్గు తేల్చటం కోసం, మహర్షుల కోర్కె మేరకు బ్రహ్మనూ, మహేశ్వరుణ్ణి దర్శించిన భృగుమహర్షి చివరగా వైకుంఠానికేతెంచాడు. ఆ తరువాత క్షణికావేశానికి గురైన భృగుడు - లక్ష్మీనివాసమైన శ్రీనివాసుని హృదయంపై కాలితో తన్నడం; క్రోధితురాలైన శ్రీమహాలక్ష్మి వైకుంఠాన్ని వదలి *కరివీరపురానికి (నేటి కొల్హాపూరుకు)* చేరడం; విష్ణువు, లక్ష్మీదేవి జాడ వెతుకుతూ భూలోకానికేతెంచి వేంకటాచలంలో చింతచెట్టు క్రిందున్న పుట్టలో సేదతీరడం; ఓ గొల్లవాని గొడ్డలిదెబ్బకు గాయపడిన శ్రీనివాసుడు పుట్టలో నుండి బయటకు వచ్చి వకుళమాత చెంత చేరి పద్మావతిని పరిణయమాడటం మనకు సుపరిచితమే! ఇందులో కొంత భాగాన్ని మనం "సన్నిధి గొల్ల" ప్రకరణంలో తెలుసుకున్నాం కూడా.

💫 కాలాంతరాన ఆ పుట్ట సమీపంలో తొండమానునిచే శ్రీవారికి ఆలయం నిర్మించబడడంతో ఓ ప్రాకారం ఏర్పడి, ఆ చెట్టు సంపంగి ప్రదక్షిణమార్గంలో మహాద్వారానికి చేరువగా నిల్చింది.

💫 ఆ చింతచెట్టు కాండం దృఢంగా ఉండి శాఖోపశాఖలుగా విస్తరించింది. ఆ చెట్టు నీడ ఎటూ తిరగక వృక్షమూలంలోనే స్థిరంగా ఉండటంతో అది *"నీడ తిరుగని చింతచెట్టు"* గా ప్రసిద్ధి చెందింది. అంతే గాకుండా, ఆ చెట్టు విశ్రాంతి యన్నదే లేకుండా చిగురిస్తూ, పుష్పిస్తూ, ఫలిస్తూ ఉండేది. అందువల్ల అది *"ఉన్నిద్ర తింత్రిణీ వృక్షం" (నిద్రపోని చింత చెట్టు)* గా కూడా పేరొందింది. కాలక్రమాన, భూలోకంలో తనకు మొట్టమొదటి సారిగా నీడ కల్పించిన ఆ వృక్షం శ్రీనివాసునికి అత్యంత ప్రీతిపాత్ర మయ్యింది. 

💫 ఒకానొకప్పుడు ఆ లక్ష్మీవల్లభుడు తన భక్తుడైన తొండమానునితో, "ఆ చింతచెట్టునూ, మహాలక్ష్మికి ఆవాస స్థానమైన చంపకవృక్షాన్ని మాత్రం రక్షించి, మిగిలిన చెట్లనన్నింటినీ తొలగించి ఆలయప్రాకారాలు నిర్మించవలసిందిగా" ఆదేశించినట్లు వెంగమాంబ విరచిత "వేంకటాచలమహాత్మ్యం" ద్వారా తెలుస్తోంది.

💫 ప్రస్తుతం ఆలయంలో కానరాని ఆ వృక్షం ఎప్పుడు, ఎలా కనుమరుగైందో ఎవరికీ తెలియదు. తన కార్యం పరిసమాప్తి చెందడంతో బ్రహ్మదేవుడే ఆ వృక్షాన్ని తనలో తిరిగి ఐక్యం చేసుకున్నాడేమో!

💫 11వ శతాబ్దంలో భగవద్రామానుజులు ఆ చింతచెట్టును దర్శించి తరించినట్లు "పరమయోగివిలాసం" అనే ప్రామాణిక గ్రంథంలో వ్రాయబడింది. అలాగే, 15వ శతాబ్దంలో అన్నమయ్య తొలిసారిగా తిరుమల యాత్ర చేసినపుడు -

*కుందనపు బొలుపుల పెద గోపురము సేవించి* 

*తరగని ఫలపుష్ప తతి తోడ నీడ తిరుగని* 

*చింత వర్తిల నమ్రుడగుచు."*

అనే కీర్తనలో, ఈ చింతచెట్టును దర్శించు కున్నట్లుగా పేర్కొన్నాడు.

💫 సాక్షాత్తు శ్రీనివాసునికే నీడనిచ్చిన ఆ వృక్షరాజం, *"మానవుడు ఐహిక ప్రలోభాలకు లోనై తన దిశను మార్చుకోకుండా; అజ్ఞానాంధకారపు ఛాయలను దరిజేర నీయకుండా; ఆ పరమాత్ముని సాక్షాత్కారం కోసం అలుపెరుగని సాధన చేయాలని; జన్మ సార్థక్యం కాగానే నిశ్శబ్దంగా నిష్క్రమించాలని"* సూచిస్తుంది.

🌈 *వెండివాకిలి* 🌈

💫 ప్రప్రథమ ప్రాకారం లోని మహాద్వారం గుండా ప్రవేశించి, సంపంగి ప్రదక్షిణమార్గం లోని వివిధ మండపాలను దర్శించుకొని, ధ్వజస్తంభ దర్శనం తరువాత మనం వెండివాకిలి ముందుకు చేరుకుంటాం. ఈ ప్రవేశద్వారం యొక్క, గడపలకూ, ప్రక్కనున్న గోడలకూ వెండితాపడం చేసి యుండడం వల్ల దీన్ని "వెండివాకిలి" గా పిలుస్తారు. అలాగే, రెండవ ప్రవేశద్వారం కావటం వల్ల దీనిని *"నడిమి పడికావలి"* గా కూడా వ్యవహరిస్తారు. 

💫 1929వ సం. లో, నైజాం ఎస్టేటుకు చెందిన "శ్రీరాం ద్వారకా దాస్ పర్భణి" అనే భక్తుడు ఈ వాకిళ్ళకు వెండితాపడం చేయించినట్లుగా ఆ తలుపులపై హిందీ, ఆంగ్లభాషల్లో వ్రాయబడి ఉంది. సంపంగి ప్రాకారానికి అనుసంధానమై ఉండే ఈ ద్వారంపై ఏడు కలశాలతో, శిల్పకళా శోభితమైన మూడంతస్తుల గోపురం నిర్మించబడింది.

💫 వెండివాకిలికి ఇరుప్రక్కలా ఉన్న కుడ్యాలపై, హాథీరాంబాబా-వేంకటేశ్వరుల పాచికలాట శ్రీరామపట్టాభిషేకం ఘట్టాలు హృద్యంగా చెక్కబడి వెండి రేకుతో తాపడం కావించబడ్డాయి.

💫 12వ శతాబ్దంలో ప్రారంభమైన ఈ కుడ్య-ద్వార-గోపుర నిర్మాణం అంచెలంచెలుగా చేకూరి; 13వ శతాబ్దంలో పూర్తయినట్లు శాసనాల ద్వారా తెలుస్తోంది. ఈ వెండివాకిలి దాటగానే మనం మూడవ లేదా విమాన ప్రదక్షిణమార్గం లోనికి ప్రవేశిస్తాం.

💫 అయితే, అంతకు ముందుగా శ్రీవారి ఆలయ మహాద్వారం ముందున్న ఓ ముఖ్యమైన మంటపాన్ని గూర్చి తెలుసుకుందాం:

🌈 *గొల్లమంటపం* 🌈

💫 పూర్వకాలంలో శ్రీవారి ఉత్సవాలు - తిరుచానూరులో జరిగేవి. అవన్నీ శ్రీవారి నివాస స్థానమైన "తిరుమలక్షేత్రం" లోనే జరగాలని 11వ శతాబ్దంలో రామానుజులవారు తీర్మానించారు. అందునిమిత్తం తిరుమల కొండను అభివృద్ధి చేసే పనుల్లో నిమగ్నమైన కూలీలకు, పర్యవేక్షకులకు చంద్రగిరికి చెందిన "గోపమ్మ" అనబడే ఓ గొల్లవనిత చల్లని మజ్జిగ నిచ్చి దాహం తీర్చేది. ఆమె సేవకు మెచ్చిన రామానుజాచార్యులు ఏ వరం కావాలో కోరుకొమ్మనగా, ఆ వనిత అమాయకంగా, "తమరు చీటీ రాసిస్తే మోక్షమొస్తుందట. ఓ చీటీ రాసి మోక్షమిప్పియ్యండి" అని బదులిచ్చింది. ఆమె నిష్కల్మషత్వానికి మెచ్చిన రామానుజులు, ఓ తాళపత్రంపై *"శ్రీనివాస పరబ్రహ్మ ముక్తిని ప్రసాదించుగాక"* అని వ్రాసి ఆమె చేతిలో నుంచారు. ఆ గొల్లవనిత సేవానిరతికి, మోక్షపిపాసకు, నిష్కళంకభక్తికి గుర్తుగా, రామానుజుని ప్రేరణతో ఆ ప్రదేశంలో  *"గొల్లమంటపం"* నిర్మించబడింది.

💫 మరో కథనం ప్రకారం, మజ్జిగ విక్రయాలతో సంపాదించిన డబ్బుతో స్వయంగా ఓ గోపవనితే, ఆమెకు స్వామివారిపై ఉన్న అచంచల భక్తి విశ్వాసాలకు గుర్తుగా ఈ మంటపాన్ని నిర్మించింది.

💫 కథనమేదైనప్పటికీ, ద్వాపరంలో గోవిందునికి- గోపాలురకు ఉన్న బాంధవ్యం కొనసాగుతూ; కలియుగంలో శ్రీవేంకటేశ్వరునికీ-గొల్లలకూ మధ్య ఏర్పడ్డ అనుబంధం ఈ *"గొల్లమంటపం"* రూపంలో ద్యోతక మవుతోంది.

💫 1470వ సం. లో నిర్మించబడిన ఈ కట్టడంలో నిలబడి ఒకప్పుడు ప్రధానార్చకులు ప్రతినిత్యం ఘంటానాదం చేసిన కారణంగా దీనికి *"ఘంటామండపమ"* నే మరో పేరు కూడా వచ్చింది.

💫 ఈ మంటపం శ్రీవారి ఆలయ మహాద్వారానికి ఎదురుగా, సమున్నతంగా నిలబడి ఉంటుంది. శ్రీవారి ఉత్సవ వాహనాలు మహాద్వారానికీ, గొల్లమంటపానికి మధ్య నుండి సొగిపోతాయి.

💫 ఇప్పటివరకు, సంపంగి ప్రదక్షిణమార్గంలోని ప్రతిమా, మంటప, ఇతర కట్టడాల విశేషాలన్నింటినీ తెలుసుకున్నాం.

💫 ఇవే కాకుండా అన్ని మంటపాల్లోని కుడ్యాలపై, స్తంభాలపై, పైకప్పు లోపలిభాగంలో లతాపుష్ప ఆకృతులు, జంతువులు, పక్షుల చిత్రాలు, ఏనుగు తలపైనున్న గుర్రం, ఆ గుర్రంపై స్వారీ చేస్తున్న యోధుడు, వివిధ దేవతా శిల్పాలు; పూతనవధ, గోపికావస్త్రాపహరణం వంటి పౌరాణిక ఘట్టాలు; ఆదిశేషుడు, హనుమ, గరుడిని శిల్పాలు; ఇంకా అనేక కళాకృతులు ముగ్ధమనోహరంగా చెక్కబడి ఉన్నాయి. వీటినన్నింటినీ వీలున్నంతలో వీక్షించాల్సిందే గానీ, వాటి శోభను వర్ణింపనలవి కాదు.

💫 వెండివాకిలిని దాటి మనం ఇక మూడవ ప్రదక్షిణం, అంటే *"విమానప్రక్షిణమార్గం"* లోనికి చేరుకోవడమే తరువాయి.

💫 అయితే, ఆ ప్రదక్షిణం చేసే ముందుగా కొన్ని శ్రీవారి ఉత్సవాల గురించి తెలుసుకుందాం. 

💫 *నిత్య, వార, మాస ఉత్సవ* విశేషాలను ముందుగానే చెప్పుకున్నాం కాబట్టి, కొన్ని *"సంవత్సరోత్సవాల"* గురించి కూడా రేపటి భాగంలో తెలుసుకుందాం.

[ రేపటి భాగంలో... *శ్రీవారి ఆలయవైశిష్ట్యం*  గురించి మరిన్ని  విశేషాలు తెలుసుకుందాం]

🙏 *శ్రీనివాసుని శ్రీచరణాలను సేవిద్దాం, సకల శుభాలనూ పొందుదాం.

          సశేషం...*

💥ఓం నమోవేంకటేశాయ 💥

Damodara astakam.

 namamisvaram saccidananda rupam

lasat-kuṇḍalam gokule bhrājamanam

yaśodā-bhiyolūkhalād dhāvamānam

parāmṛṣṭam atyantato drutya gopyā || 1 ||

rudantam muhur netra-yugmam mṛjantam

karāmbhoja-yugmena sātańka-netram

muhuḥ śvāsa-kampa-trirekhāńka-kaṇṭha-

sthita-graivam dāmodaram bhakti-baddham || 2 ||

itīdṛk sva-līlābhir ānanda-kuṇḍe

sva-ghoṣam nimajjantam ākhyāpayantam

tadīyeṣita-jñeṣu bhaktair jitatvam

punaḥ prematas tam śatāvṛtti vande || 3 ||

varam deva mokṣam na mokṣāvadhim vā

na canyam vṛṇe ‘ham vareṣād apīha

idam te vapur nātha gopāla-bālam

sadā me manasy āvirāstām kim anyaiḥ || 4 ||

idam te mukhāmbhojam atyanta-nīlair

vṛtam kuntalaiḥ snigdha-raktaiś ca gopyā

muhuś cumbitam bimba-raktādharam me

manasy āvirāstām alam lakṣa-lābhaiḥ || 5

namo deva dāmodarānanta viṣṇo

prasīda prabho duḥkha-jālābdhi-magnam

kṛpā-dṛṣṭi-vṛṣṭyāti-dīnam batānu

gṛhāṇeṣa mām ajñam edhy akṣi-dṛśyaḥ || 6 ||

kuverātmajau baddha-mūrtyaiva yadvat

tvayā mocitau bhakti-bhājau kṛtau ca

tathā prema-bhaktim svakām me prayaccha

na mokṣe graho me ‘sti dāmodareha || 7 ||

namasthesthu dāmne sphurad-dīpti-dhāmne

tvadīyodarāyātha viśvasya dhāmne

namo rādhikāyai tvadīya-priyāyai

namo ‘nanta-līlāya devāya tubhyam || 8 ||

Ithi Srimadpadmapurane Sri damodarastakam sampurnam ||

Bhakti Rathnavali.

 Bhakti Ratnavali in Hindu religion is an anthology of selected verses from the Srimad Bhagavata Purana. The selection of the verses is credited to anthologist Vishnupuri, who himself has composed a few additional lines not found in the original Bhagavata Purana. The book also contains a complete commentary of the verses.

Bhakti Ratnavali contains 398 out of the 18,000 verses of Srimad Bhagavata Purana. The work deals with the theory and practice of devotion to Lord Vishnu.

Swami Vishnupuri, though hailing from Tirhauta (Mithila, Bihar), lived in Varanasi. He was a contemporary of Chaitanya Mahaprabhu (1485 AD – 1533 AD). Chaitanya and Vishnupuri had met when the former visited Varanasi on a pilgrimage. Vishnupuri was charmed by him. He too impressed Chaitanya by his learning and devotion.

Once, a disciple of Vishnupuri, on pilgrimage to Puri, while returning, asked Chaitanya for any message of Vishnupuri. Chaitanya wished to convey to the disciple’s master a request for a Ratnavali (a necklace of gems).

Vishnupuri, however, understood the true import of the request, and so he composed Bhakti Ratnavali (necklace of the gems of devotion) with his own commentary Kantimala.

The anthology was divided into thirteen cantos called strings. Chaitanya was delighted on receiving this necklace, praised it, and then offered it to Lord Jagannatha.

Ratnavali is not an abridged form of Bhagavata but a well-designed and meticulously arranged selection. The commentary exhibits Vishnupuri’s deep study ad careful exposition. He has added seven verses composed by him – four in the first canto and three in the last.

In the former, the anthologist describes his own task, and comments on the excellence of the anthology and its need, wishing the work to be useful to those devotees who lack leisure to study the complete Bhagavata Purana. The last three verses show his humility and his hope that the devotees will welcome this work.

The thirteen cantos successively deal with bhakti (devotion), its causes, nine modes of devotion – nama samarana (remembering god’s name), kirtana (singing hymns), gunakathana (praising god’s virtues), guna sravana (listening to god’s virtues), satsanga (company of the virtuous), all mentioned in Bhagavata (7.5.23). The last canto is Sarngati (refuge in the Lord).

Beyond the need.

 Cichlids and stingrays can perform simple addition and subtraction in the number range of one to five. This has been shown in a recent study by the University of Bonn, which has now been published in the journal Scientific Reports. It is not known what the animals need their mathematical abilities for.

Suppose there are some coins on the table in front of you. If the number is small, you can tell right away exactly how many there are. You don't even have to count them -- a single glance is enough. Cichlids and stingrays are astonishingly similar to us in this respect: they can detect small quantities precisely -- and presumably without counting. For example, they can be trained to reliably distinguish quantities of three from quantities of four.

This fact has been known for some time. However, the research group led by Prof. Dr. Vera Schluessel from the Institute of Zoology at the University of Bonn has now shown that both species can even calculate. "We trained the animals to perform simple additions and subtractions," Schluessel explains. "In doing so, they had to increase or decrease an initial value by one."

Blue means "add one," yellow means "subtract one"

But how do you ask a cichlid for the result of "2+1" or "5-1"? The researchers used a method that other research groups had already successfully used to test the mathematical abilities of bees: They showed the fish a collection of geometric shapes -- for example, four squares. If these objects were colored blue, this meant "add one" for the following discrimination. Yellow, on the other hand, meant "subtract one."

After showing the original stimulus (e.g. four squares), the animals were shown two new pictures -- one with five and one with three squares. If they swam to the correct picture (i.e. to the five squares in the "blue" arithmetic task), they were rewarded with food. If they gave the wrong answer, they went away empty-handed. Over time, they learned to associate the blue color with an increase of one in the amount shown at the beginning, and the yellow number with a decrease.

But can the fish apply this knowledge to new tasks? Had they actually internalized the mathematical rule behind the colors? "To check this, we deliberately omitted some calculations during training," Schluessel explains. "Namely, 3+1 and 3-1. After the learning phase, the animals got to see these two tasks for the first time. But even in those tests, they significantly often chose the correct answer." This was true even when they had to decide between choosing four or five objects after being shown a blue 3 -- that is, two outcomes that were both greater than the initial value. In this case, the fish chose four over five, indicating they had not learned the rule 'chose the largest (or smallest) amount presented' but the rule 'always add or subtract one'.

Computing without a cerebral cortex

This achievement surprised the researchers themselves -- especially since the tasks were even more difficult in reality than just described. The fish were not shown objects of the same shape (e.g. four squares), but a combination of different shapes. A "four," for example, could be represented by a small and a larger circle, a square and a triangle, whereas in another calculation it could be represented by three triangles of different sizes and a square.

"So the animals had to recognize the number of objects depicted and at the same time infer the calculation rule from their color," Schluessel says. "They had to keep both in working memory when the original picture was exchanged for the two result pictures. And they had to decide on the correct result afterwards. Overall, it's a feat that requires complex thinking skills."

To some it may be surprising because fish don't have a neocortex -- the part of the brain also known as the "cerebral cortex" that's responsible for complex cognitive tasks in mammals. Moreover, neither species of fish is known to require particularly good numerical abilities in the wild. Other species might pay attention to the strip count of their sexual partners or the amount of eggs in their clutches. "However, this is not known from stingrays and cichlids," emphasizes the zoology professor at the University of Bonn.

She also sees the result of the experiments as confirmation that humans tend to underestimate other species -- especially those that do not belong to our immediate family or mammals in general. Moreover, fish are not particularly cute and do not have cuddly fur or plumage. "Accordingly, they are quite far down in our favor -- and of little concern when dying in the brutal practices of the commercial fishing industry," says Vera Schluessel.

Colour choice.

 

Fruits owe their rainbow of colors to the various animals that eat them. 

New evidence supports the idea that plants owe their rainbow of fruit colors to the different animals that eat them. Researchers first had to get past the fact that most animals don't see colors quite the way humans do.

Red plums. Green melons. Purple figs. Ripe fruits come in an array of greens, yellows, oranges, browns, reds and purples. Scientists say they have new evidence that plants owe their rainbow of fruit colors to the different animals that eat them.

That the bright red of a berry is a signal to hungry birds -- here I am, come eat me -- is not a new idea. Since the late 1800's researchers have speculated that the colors of fleshy fruits evolved to get the attention of certain animals, who carry them off and eventually drop their seeds on the forest floor.

But evidence to support the idea has been mixed at best, scientists say. Part of the problem is that many studies of fruit color assume we see color as other animals do, assigning fruits to a handful of color categories such as orange or yellow according to how humans perceive them.

There are good reasons to doubt whether red to us looks the same way it does to, say, a lemur. Humans have three types of color-sensing cone cells in the eyes, each one sensitive to different wavelengths of light. But most other mammals have only two types of cone cells. And birds have four, which helps them see a range of colors we can't see.

A fruit that looks blackish to us, for example, may actually reflect ultraviolet rays, which birds can see but humans can't.

"With the exception of a handful of other primates, no other animal on Earth sees color the way that we do," said study co-author Kim Valenta, assistant research professor of evolutionary anthropology at Duke University.

Many studies also neglect to consider other reasons why fruits develop their specific colors, the authors said. For example, some plant species may simply take after their closest genetic relatives, bearing fruits that are pink or brownish because their common ancestors did too. Or fruit color could be a product of environmental factors such as latitude, temperature, or properties of the soil.

Omer Nevo of the University of Ulm in Germany, Valenta and colleagues collected reflectance data on ripe fruits and leaves from 97 plant species in Uganda and Madagascar, such as yellow hackberries, bluish-black soapbush berries and whitish Weinmannia fruits.

The team found that the fruit colors of closely related species are no more similar than expected by random chance.

However, fruits that are mainly eaten by mammals such as monkeys and apes do indeed have higher reflectance in the green part of the spectrum, whereas fruits dispersed by birds reflect more in the red -- presumably because birds tend to rely more heavily on their keen color vision than many other animals, and reds are easier to spot against the green foliage.

The findings lend strong support to the idea that animal dispersers helped drive the evolution of fruit colors in tropical plants.

They also found that plants whose fruits reflected ultraviolet light also tended to have UV-reflecting leaves, suggesting that fruit color is at least partly a response to environmental factors that affect the whole plant -- such as protection from the sun's damaging rays.

Next they plan to analyze other fruit traits such as odor, size or texture. "It may be that visual conspicuousness -- often achieved using red -- entices birds, but scent is more important for luring animals whose sense of smell is keener than their sight," Nevo said.

Blue/ Purple:

Various Fruits and vegetables, like egg-plant, Blueberries, plums, and raisins can be found with a blue to purple hue. The colour Blue or Purple is due to phytonutrients known as anthocyanins, (which is a flavonoid) present in these items. Plants produce these phytonutrients to protect themselves against attacks from insects and damage from UV light. These phytonutrients also are advantageous to us in promoting health and preventing diseases. Studies have also found that they are effective in the control of obesity. This group also contains carotenoids, Vitamin C, Fibre and ellagic acid. All these are antioxidants, and anti-cancer agents

Green:

Spinach, Broccoli, Wheat grass, Kale and Brussel sprouts to name a few display their green colour, due to the presence of the green pigment Chlorophyll. This pigment is known to absorb light in the red and blue parts of the light spectrum and reflects the remaining which is mostly green. Thus these items appear green. Chlorophyll has been known for promoting human health and prevention of diseases. Also, there are two carotenoids present in green foods, which are Lutein and zeaxanthin. These carotenoids act as antioxidants in the human eyes and skin.

Red:

The red colour in certain fruits and vegetables are due to the presence of lycopene, which belongs to the carotenoids group. Thus, tomatoes, apples, strawberries, beet and pomegranates, display their red colour. Lycopene has been found to reduce the risk of cancers of the prostate, pancreas and to a certain extent, of the stomach. But further studies need to be done in this area. Lycopene is thought to protect against oxidation damage, especially due to ultraviolet light exposure and tobacco smoke.

Yellow/ Orange:

Yellow and Orange fruits and vegetables get their colour from lutein and zeaxanthin, carotenoids. These also contain antioxidants like Vitamin A and C. Oranges, mangoes, yellow peppers, lemons, pineapples, pumpkin have good quantities of these beneficial substances.

If we look at bell peppers (or Capsicum Annuum), they start out green and require more time on the plant itself to ripen to yellow, orange and red. Thus the red, orange and yellow variety are usually more expensive. Lutein and zeaxanthin carotenoids are known for their role in age-related macular degeneration (AMD for short, which is basically blurring of vision due to age) and cataracts. Vitamin C is known for its prevention of oxidation damage.

White:

Fruits and vegetables which are white in colour form an important part source of key nutrients (especially fibre, potassium and magnesium), and other micro constituents. The health benefits of white colour foods should not be underestimated and can increase shortfall of nutrients in our diet. Items in this category include potatoes, cauliflowers, turnips, corn, parsnips, mushrooms and onions, to name a few.

Fruits and vegetables have their distinctive colour due to presence of Phytochemical of varied nature. Various nutrients are present in different quantities in various foods. You should ensure that your daily diet compromises of as many coloured fruits and vegetables to get a combination of the health effects.

Benefits of colourful vegetables and fruits:

Lycopene: Reduction of cancer and oxidation damage

Chlorophyll: Prevention of deses healthy eyes and skin

Anthocyanin: control of obesity, antioxidant and anticancer agents

Carotenoids: eye health and reduction of oxidation damage