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Pancha vaa ete mahayajnaassatatiPrataayante satati santishtante
Devayajnah pitr. yajno bhutayajno
Manushya yajno brahmayajna iti
aittiriya Aranyaka 2.10
Tese are the ve great sacrices which are to be perormed on a daily basis and completed.
Tey are deva yajna, pitr. yajna, bhutha yajna, manushya yajna and brahma yajna
livig in harmoy
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Deva Yajna
Artist Srp S & By Spy, Nrityagram Odss
Role Model Shri. R Sm, Lakshmi Machine Works, Coimbatore
P i t R. Yajna
Artist Dr. n Prsd, rivandrm Mo am
Role Model Shri. M.M. Mrgpp, Vice Chairman I Grop, Chennai
B R a h M a Y a j n a
Artist Prydrs God, Chennai Brym
Role Model Smt. S B, VS Grop, Chennai
M a n u S h Y a Y a j n a
Artist ad Mgds, Delhi Kk
Role Model Dr. ard Srs,Aravind Eye Care System, Madrai
B h u t h a Y a j n a
Artist Dr. a Rm, Chennai no Brm
Role Model Dr. vd S, Fonder Navdanya Fondation, New Delhi
Vedic Chanting by Pillayarpatti Patsala
Finale : Shanthi Paat : Stdents o Bharathanjali o a G
Stradar : Smt. Padmini Natrajan
V E Nu E : Ms admy DAE : Trsdy, 12 jry 2012 IME : 6.00 9.00 p.m.
Presents
Pancha Maha YajnaAn Evening o Dance
and
Recognition o Inspiring Role Models
KalavaRDhini
With the blessings o
Pysr Swm Dyd Srsw
&
Pysr Swm Prmrd Srsw
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Surupa Sen &Bijayini Satpathy
Dr. Neena Prasad
Aditi Mangaldas
Anita Guha
Anitha Gha is one o the most soght-ater Bharatanatyam grs in Chennai and has a reptation
o training aspirants to proessional standards in her dance school Bharathanjali. She is also known
or her thematic dance prodctions, the latest being the Parishvanga Pattabhishekam (Kishkinda
Kandam and Sndara Kandam).
Deva Yajna
Srpa Sen and Bijayini Satpathy rom Nrityagram, Karnataka, are acclaimed Odissi dancers who
are known or their grace, energy and dynamic presentations. Srpa is the Artistic Director o the
Nrityagram Dance Ensemble and Bijayini is the Director o the Odissi Grkl at Nrityagram.
P i t R. Yajna
Dr. Neena Prasad is a well-known Mohiniattam dancer rom Kerala whose dramatic depth is notable.
Besides being a perormer and a teacher, Neena is also an academic with a doctorate in dance. She is
crrently holding a post-doctoral research ellowship on the evoltion o the heroine rom the colonial
era to the present.
B R a h M a Y a j n aPriyadarsini Govind, Chennai, is one o Indias most talented classical dancers. She is a soght-ater
solo artist who is known or her intense expressional ability and chiselled Bharatanatyam movements.
She has the rare ability to nd room or innovation within the bondaries o tradition.
M a n u S h Y a Y a j n a
Aditi Mangaldas, Delhi, is a Kathak dancer o high repte who has orayed into the realm o abstraction
and contemporary movement techniqes based on Kathak. Her choreographies interpret space and
techniqe to create poetic imagery. She is the principal dancer and choreographer o the AditiMangaldas Dance Co.
B h u t h a Y a j n a
Dr. Anita Ratnam, Chennai, thogh trained in Bharatanatyam, Mohini Attam and Kathakali has
always been a seeker seeking new ideas, new meanings, new movements. She has evolved a niqe
style o dance, Neo-Bharatham that combines Bharatanatyam, theatre, storytelling and contemporary
movement techniqes.
a RtiS tS
Priyadarsini Govind
Dr. Anita Ratnam
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Ravi Sam
M.M. Murugappan
Dr. Aravind Srinivasan
Dr. Vandana Shiva
Sheela Balaji
R O l e M O D e l S
Deva Yajna
Ravi Sam, director o the LMW grop o companies, is a leading indstrialist and philanthropist rom
Coimbatore. He has a passion or knowledge o Hind cltre and ritals. He has done yeoman service
in the restoration o heritage sites and or the preservation o temple cltre. He has renovated several
temples in amil Nad, according to the prescribed reglations in the Agama Shastra and the ShilpaShastra. He is a part o REACH and the chairman o A.A.S.A.I.
P i t R. Yajna
M.M. Mrgappan belongs to the orth generation o the Mrgappa amily that is mch noted or
pholding amily vales as it is or having nrtred an indstrial empire . Te amily is a synergy o Kla
Dharma and entreprenership. Mrgappan as the Mrgappa Grop Vice-Chairman epitomises the
amily vales, social commitment and high ethical standards. He has also emerged as a resorce-person
and mentor in dealing with amily isses in large amily-managed enterprises across the world.
B R a h M a Y a j n a
Sheela Balaji is the Managing rstee o Aim or Seva, the Arsha Vidya Research and Pblication
rst and the Swami Dayananda Edcational rst. Sheela is deeply committed to commnity
and social development projects initiated by the greatest living legacy o Advaita Vedanta, Swami
Dayananda Saraswati. Inspired and gided by him, she helps to spread and to archive the vision o
or ancient spirital texts and teaching traditions by collating and pblishing Swamijis teachings and
writings at aordable prices.
M a n u S h Y a Y a j n a
Dr. Aravind Srinivasan, a dedicated ophthalmologist, and Director, Aravind Eye Care System and
Administrator, Aravind Eye Hospital, Madrai, carries on the objectives o Dr. G.Venkataswami,
onder, o eradicating avoidable blindness. Te amily-led, trst-owned, proessionally-rn organisation
has evolved a sel-sstaining model by which almost two-third o the patients are treated or ree. Te
Aravind Eye Care System now serves as a model, or India, and the rest o the world.
B h u t h a Y a j n a
Dr. Vandana Shiva is a philosopher, environmental activist, and eco eminist. She has oght or
changes in the practice and paradigms o agricltre and ood. Intellectal property rights, biodiversity,
biotechnology, bioethics, genetic engineering are among the elds where Vandana has contribted
intellectally and throgh activist campaigns. Navdanya created in 1991 is a national movement to
protect the diversity and integrity o living resorces, especially native seed, promotion o organic
arming and air trade. She is the onder o Navdanya.
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Pancha Maha Yajna
i n t R O D uc t i O n
Pancha Maha Yajnas are the ve sacred dties to be
perormed as a way o lie or living in harmony. o livein harmony with the world, we need to recognize or place
within the larger scheme o things. We also need to be
sensitive to orselves, to others and to the environment.
One o the signs o emotional matrity is the ability to
interact with others gracelly and to deal eectively with
whatever sitations we enconter. A person who is sensitive
and matre does not take anything in Creation or granted.
A matre person realizes the importance o the appropriate
se o ree will and makes a deliberate choice o doing what
is to be done and does not give in to raga dwesa likes anddislikes. Sch a person is gratel to the Lord, Iswara or
all that he has been given in lie and expresses appreciation
by perorming the Pancha Maha Yajnas.
Te ve sacred dties are Deva yajna to the Lord-Iswara;
Pitr. Yajna to the amily and ancestors; Brahma Yajna to
or Vedic cltre; Manushya Yajna to or ellow hman
beings and Bhutha Yajna to the Eco-system. All the ve
dties are eqally important and perorming more o one
yajna cannot compensate or the non-perormance o theother dties.
S YMB O l S
Deva Yajna
Te Kalasam, signies aspiciosness, abndance, llment
and wisdom. In the Kalasam, we invoke Iswara, the Creator
the sorce o all orms o lie in the niverse.
P i t R. Yajna
Te banana tree and its oshoot
that comes p by itsel, signies thecontinity o a lineage. It symbolises
the transer o amily vales and
traditions to tre generations or
preserving them or posterity.
B R a h M a Y a j n a
Te lamp represents the light oknowledge. Knowledge dispels the
darkness o ignorance.
M a n u S h Y a Y a j n a
Te cople represents mankind and captres the spirit
o accommodating people with compassion, sharing and
nderstanding.
B h u t h a Y a j n a
Te cow and her cal symbolise the
relationship between Mother Earth
and her inhabitants. She responds
with love and norishes all living
orms as long as we take and se her
bonties with care and diligence.
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Deva Yajna is cltivating devotion with an nderstanding
that all creation is a maniestation o Iswara and expressing
or gratitde or all that is given to s. It is oering daily
worship to the Gods in recognition o their presence as thevarios laws and nctions that govern the niverse.
Worship o Iswara can be in any orm: Yaga: a ritalistic
sacrice; Puja: ritalistic worship; Veda parayana chanting
o vedic hymns; Japa: repetition o a meaningl chant,
connecting s to Iswara; Dhyana: meditation, a mental
activity where Iswara is the object o meditation;
Namasankirtan: repetition o the name o Iswara; Yatra:
pilgrimages or visits to temples; Kainkaryam: rendering
volntary services to temples with time, energy and
resorces.
Preserving temple cltre is an important aspect o Deva
Yajna. Like scriptres, the ancient temples o India arecornerstones o or rich Vedic heritage. Vedic cltre has
been nrtred in these temples or thosands o years.
As all creation is non-separate rom Iswara, the Pancha-
Mahabhutas, the ve great elements that comprise all
creation, are worshipped as Iswara. In the Vedic vision,
Iswara is both the intelligent and material case o creation.
From the standpoint o the created niverse, Iswara is
conceived as having a threeold orm corresponding to
three simltaneos nctions: creation, sstenance and
destrction. rimrthis are personied as Brahma, Vishn
and Rdra respectively, representing the intelligent aspect
o each o these nctions. Teir respective consorts,
Saraswathi, Lakshmi and Parvathi, represent the material
aspect o each nction.
Iswara is also worshipped in the orm o varios deities as
representative o the dierent laws and nctions. Some o
the deities in or tradition inclde Ganesha, Rama, Krishna,Drga and Dakshinamrthi among many others. When
every orm is a maniestation o Iswara, we can invoke
Iswara in any particlar orm and worship that Iswara with
fowers and ritals. Tis niqe and personalized orm o
worship is a beatil concept.
A mind graced by devotion sees Iswara as the giver o all
reslts o actions, the karma phala-data. We are blessed
with ree will to choose the actions. Te niversal laws
that are non-separate rom Iswara, prodce the reslts
o action. As reslts come rom Iswara, there never is a
wrong reslt or a reslt that one does not accept. Gracel
acceptance o whatever comes to s rom Iswara, is Iswara
prasada buddhi.Te gracel acceptance o all reslts brings
sameness o mind, sama-cittatvam, in the ace o desirable
and ndesirable reslts. Tis kind o devotion rees s rom
any kind o reaction. Objective and serene, a mind sch as
this is ready to discover the act o ones non-separateness
rom Iswara and creation.
Deva Yajna
flS fl Ishaavaasyam Idam Sarvam
All that is here is Iswara
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Pitr. Yajna
Pitr. Yajna is the reverential bonding with parents,
grandparents, ancestors, the entireparampara o oreathers
and the ostering o amily vales or the nity and well-
being o the amily. Tis Yajna is caring or or parents
and elders and perorming ritals or or ancestors. It also
involves pholding certain vales and traditions handed
down to s by or ancestors and passing these on to or
children and tre generations.
Caring or parents is an important aspect o amily lie.
At some stage in or lives, we nd orselves becoming the
link between two generations. Parenting becomes a ll
time responsibility and at the same time, or relationship
with or parents ndergoes signicant changes. We need to
balance both roles and be more available to them in order to
provide economic, emotional and physical spport.
In the Vedic cltre, or sel-identity is not looked at solely
rom an individal standpoint bt incldes the amily and
cltral backgrond as well. Tis provides consistency in
terms o vales, philosophy, lie-style and cstoms. Or
sel-worth incldes respect or or amily and cltre.
Within the Indian amily nit, relationships between people
are highly interdependent. Te individal is considered
independent and yet an essential and integral part o a larger
amily nit where the well-being o one member lies in the
well-being o all. A certain amont o volntary sacrice is
reqired or amily harmony. We need emotional matrity
to nderstand and accept this.
Te amilydharma, kula-dharma is handed down rom one
generation to the next. Dharma what is to be done and
what is not to be done, rns in the amily and it will be
destroyed i the amily strctre is not respected. Vedas talk
oVriddha Vyavahara, how we emlate elders in the amily in
social and individal sitations, especially conficting ones.
Or elders become or role models. Tereore, maintaining
kula- dharma is reqired or harmonios living.
We mst show gratitde to or ancestors or or birth and
amily heritage. So, we shold mentally invoke or ancestors
and thank them throgh daily prayers. Besides daily prayers,
the scriptres also prescribe certain complsory ceremonies
like Shraddham that mst be perormed on special days.
We begin any occasion or celebration in the amily by
oering prayers to or ancestors as a way o thanksgiving
and to seek their blessings or or prosperity and that o
or progeny. Tis reinorces or place and srvival in the
entire kula or clan.
flfl flfl Matrdevo bhava, Pitr. devo bhava
May yor mother be a God to yo, may yor ather be a God to yo
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Brahma Yajna
Brahma Yajna is or reverential contribtion to preserve
Vedic cltre throgh worship o the scriptres, the rishis
and teachers o the Vedic vision who have contribted to
the spirital cltre o or land.
Brahma Yajna is the eort to stdy and nderstand the
scriptres nder the gidance o a teacher trained in the
sampradaya tradition. Spporting Veda patashalas, Vedanta
teaching instittions and ashrams are important aspects o
this Yajna. Since or primary scriptres are in Sanskrit, it
is also important to preserve the Sanskrit langage.
Te Vedas are or primary scriptres. Tere are or Vedas
Rig Veda, Yajur Veda, SamaVeda and Atharvana Veda. Te
Vedas were revealed by the Lord to the seers, rishis, who were
capable o receiving and handing over the knowledge to
posterity or the benet o hmanity. Te Vedas, being in the
orm oShabda or sond waves, have been preserved throgh
the ages in the orm o a highly sophisticated oral tradtion.
Te Vedas are divided into two sections. Te rst section,
Veda-purva or the karma-kanda deals with dharma ethics,
artha secrity, Kama pleasre. All the actions described
in this section are or the lllment o the rst three purushartas goals or prsits that lead to a dependent
lie. Te last section o the Vedas, Vedantha or the jnana-
kanda deals with a single desire, moksha reedom rom
any sense o limitation. Te lllment o this desire is not
throgh actions, bt throgh knowledge. Te gaining o this
knowledge is to achieve the ltimate end, moksha.
Te Vedic vision says that all that is here is Iswara. o help
a person discover this, Vedic cltre provides a meaningl
way o lie. A lie in conormity with the niversal vales
becomes an important part o living. Te emotional matrityo a person living sch a way o lie will happen natrally,
as one becomes sensitive to onesel and everything else in
the world.
Vedic cltre has srvived thosands o centries o change
becase o its inherent sel-sstaining strength. It has always
been fexible and adaptable and at the same time, has its
basis in realities ndamental to a hman being.
Te essence o the Vedic cltre is its teaching tradition
based on the Vedas. It addresses the ndamental problemsthat are relevant to the lie o every hman being sch as
non-acceptance o or limitations, or rge to be ree rom
being a wanting person and or need to be ree rom sorrow
and mortality. Te teaching tradition helps s discover
or essential natre as being ree rom limitations. Tis
knowledge enables s to live in harmony with all beings
and or environment. Tis is the strength o the Vedic
cltre.
Te teaching tradition o the Vedas has been kept alivethrogh a teacher-stdent lineage known as guru-sishya
parampara. Tis lineage can only originate rom a teacher
who has all knowledge and has been traced to the lord
himsel. Te lord in his role as the rst teacher is given
the name Dakshinamrthi. Brahmarishi Viswamitra,Veda
Vyasa, Adi Sankara are great grs.
Isanatanadharma is alive and in practice today, it is becase
o the contribtions made by venerable rishis, lateracharyas
and or teachers Pjyasri Swami Dayananda Saraswati
and Pjyasri Swami Paramarthananda Saraswati.
fl fl Acharya devo bhava
May yor teacher be God to yo
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Manushya Yajna is service to hmanity with the attitde oserving the Lord. Seeing divinity in everyone and serving
people is the highest orm o service. In sch a orm o
service, there is only gratitde towards the person or giving
s an opportnity to serve.
Service is being sensitive to the needs o ellow hman
beings, sharing and caring or them. As individals,
corporate entities or as collective bodies, we care and
express that we care. We can share or knowledge, wealth,
resorces, time and also pray or others.
Atithi seva - hospitality to a gest and purta karma - actions
done or the benet o society are signicant components
o Manushya Yajna. Purta karma incldes constrcting
water reservoirs, tanks and lakes, cleaning rivers, providing
inrastrctre acilities, establishing and spporting
edcational instittions, and health care that can be o
service to hmanity.
By sharing, we grow rom being only a consmer to a
contribtor. Living begins when we contribte something
that will bring abot more joy, happiness, light and
manushYa Yajna
reedom. Merely getting on is not really living. o live
is to be a positive contribtor. o grow rom a consmerinto a contribtor, we mst cltivate compassion. Tis vale
evokes the largeness o the heart, love, giving, gentleness,
nderstanding and respect or all hmanity.
In order to cltivate the vale o Daana, giving, there are
many occasions and sitations that are considered aspicios
in or cltre. Many occasions like birth, wedding, sixtieth
and eightieth birthdays, death, eclipses and estivals are
intrinsically associated with daana or giving. Tere are
many orms odaana like Annadaana, Vidyadaana, Dhana
daana, Vastra daana and many more. In giving we are notrestricted to time or place. Even thogh the above occasions
are considered to be aspicios, we can give at any time at
any place. Daana is not jst the act o giving; it is also the
attitde with which we give.
Daana is a mark o growth. One o the obstacles o sel-
growth is the inability to give even when there is a sitation
that reqires s to give. o grow into an adeqate and secre
person and to help others to grow is or cltre, and this
growth does not happen withot or initiative. Or way
o lie shold make s grow into the llness that we are
capable o.
Corporates and collective bodies have a larger role to play in
Manushya yajna. Growth has to be inclsive and benecial
to society. We have to contribte proportionately to or
capacity. o do this, we need to nderstand the objective
vale o money and its role in or lives. Money is a means
or accomplishing varios ends, bt it can neither ll or
need or emotional secrity, nor can it compensate or an
nderlying sense o inadeqacy. A tre sense o secrityhowever is born o an appreciation o inner llness, not o
external wealth. When we nderstand the objective vale
o money and recognize its limitations as well, we can
handle money in a matre way and share it with others
graciosly.
Or sccess is becase we are in the right place, at the right
time. It is becase o grace and we have to be gratel or
that. When we are in a position o power, coming ot o
that grace o being at the right place, at the right time, then
that power has to be sed or caring and giving.
Ufl UflNara Seva Narayana Seva
Service to hmanity is service to God
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Bhutha Yajna
Bhutha Yajna is appreciating all creation as Iswara,preserving and living in conormity with the laws o Natre,
worshipping animals, plants, trees, orests and all other
orms o lie. Worship is considering Natre and all orms
o lie as sacred and showing kindness and compassion to
them. Both recognition and sensitivity are involved; by
recognizing cosmic orces, we do not take anything or
granted. Sensitivity to environment and nderstanding o
ecology are vital or preservation o lie.
Or reverential contribtion to Bhutha Yajna involves
working to improve ecological balance in all respects,sch as eeding and caring or animals, planting trees and
protecting them, nrtring plants, protecting and sstaining
water bodies and preserving the environment.
Reverence to Natre is steeped in or cltre. We revere
trees, plants, animals, rivers and Mother Earth. We worship
the lsi plant as a maniestation o Goddess Lakshmi.
Ancient temples have sthala vrkshas, trees associated with
the sacred place and located behind the sanctm sanctorm.
For instance, the Aswatha, Pipal, Banyan and Neem are
considered sacred and are worshipped.
Or deities are associated with animals and birds as vahanas
or vehicles to encorage s to develop respect and kindnesstowards them. We worship dierent deities, along with the
vahanas. Feeding domestic animals and birds is part o the
daily rotine in most hoseholds.
All these dierent orms o worship shold be nderstood
with the spirit and attitde o nrtring.Ahimsa or
nonviolence is a dharma or niversal vale that is a
commitment to a lie-style o least distrbance. In a relative
world, absolte ahimsa is not possible and thereore has to
be nderstood and practiced with its limitations.
In the vedic cltre, Natre is never looked at as a
commodity. All natral resorces are there or the se o
all living beings. We have to se them with care and cation
and not abse or plnder them. ampering with the delicate
balance is short-sighted. All environmental isses are de
to not being in harmony with natre. When the ecology
is distrbed then all economic activity and prosperity will
be aected.
Sstainable development and resorce management entails
sing natral resorces in ways that are benecial to hmanbeings and or environment. Tis mst be done while
maintaining their availability to spport biological diversity
and contining hman se in the tre.
On a simple level, environmental awareness is nderstanding
the interconnection o all things and living in a manner
that respects the ecological balance. At a deeper level,
environmental awareness is an appreciation o Iswara, with
reerence to creation. When we are in harmony with the
natral laws which are consistent, nbiased and non-separate
rom Iswara, we remain in harmony with orselves.
When we understand the importance o each o the ve sacred
yajnas, it helps us to perorm all our duties with the right
attitude. We are able to perorm the various rituals with a
true understanding o the spirit behind the orms. Te inner
harmony and rhythm born out o perorming the ve sacred
duties helps us to pursue our goals successully in alignment
with Dharma with least eforts. We thus, become blessed with
all orms o Lakshmi in our lives.
U U Ahimsa paramo dharmah
Non-injry is the oremost vale
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unDerstanDing Lakshmi
Content sourced rom teachings and writings o Swami Dayananda Sarawati, Swami Paramarthananda Saraswatiand Swamini Pramananda Saraswati.
An nderstanding o Lakshmi helps s to achieve internal and
external harmony. Lakshmi is not jst money. SHE is mch
more
She is: Grhalakshmi wealth o domestic happiness. o
make a home yo need to be available at home and yo
have to be a welcome person at home. Tere shold be
an atmosphere o warmth condcive or nrtring o the
amily bond.
She is: Santanalakshmi wealth o children. Children arethe greatest blessing in the amily. Yo have to spend time
with yor children to inclcate vales, traditions and pass
on legacies to them.
She is: Vidyalakshmi wealth o learning and wisdom. In
the Vedic cltre, all orms o knowledge are considered
sacred. One who has any orm o learning is respected. Tis
is so as the qest or knowledge is a basic need and no one
can accept the limitation o being ignorant. Knowledge
makes one progress rom a consmer into a contribtor
and live a positive lie. Tere are two types o knowledge:Aparavidya, knowledge o the world o objects, which lls
one's qest to know abot the world in which he or she lives.
Te other, the most sacred orm o knowledge is Paravidya,
knowledge o the sel. Sel-knowledge helps one recognise
the tre natre o onesel as ll and complete and sch
a person is ree rom conficts and is not dependent on
anything to be happy.
She is: Dhanyalakshmi wealth o sstenance and health. In
the Vedic society the attitde towards ood and sharing, and
the cstoms associated with it emphasise inner matrity andan appreciation o the Lord. Naivedya- oering ood to the
Lord, Athithi seva- hospitality to a gest and Anna Daana-
giving ood are all expressions o this nderstanding.
She is: Dhanalakshmi wealth o money. Wealth does
provide an individal with a relative degree o comort and
secrity, bt to look pon it as a sorce o power, secrity
and happiness is a narrow and nrealistic perception o
the role o money. One needs to nderstand the objective
vale o money and its role in lie. Money is a means or
accomplishing varios ends, bt it cant compensate or an
nderlying sense o inadeqacy. A tre sense o secrity,
however, is born o an appreciation o inner llness, not
o external wealth. One who has this nderstanding doesnot seek money or inner secrity. A dhanavan is a wealthy
person who can handle money in a matre way and share
it with others graciosly.
She is: Gajalakshmi wealth o power and royalty. When
one is blessed to be in a position o power, then that power
has to be sed or the well being and prosperity o all.
She is: Dhairyalakshmi wealth o corage. Iswara is
maniest as the laws o dharma and karma. One side o the
order is dharma, the other is karma. A matre hman beingsees dharma as a maniestation o the lord -Iswara. Yo
commit adharma becase o inner pressre rom yor likes
and dislikes, raga-dvesa. When yo go against dharma, the
law, it is o yor own reewill, it has its conseqences. Yo
grow into a complete person when yo are able to conorm
to dharma withot any kind o pressre or confict. And
when yo conorm to dharma, there is a visible satisaction
since there is no pressre. rst in the goodness o people,
in the Laws that govern, in their legitimacy, in their
correctness, will give yo Dhairyalakshmi.
She is: Vijayalakshmi wealth o capacity to manage. All o
lies prsits are meant only to ll ones varios ragas and
dvesas, likes and dislikes. Tese ragas and dvesas desires,
can be binding or nonbinding in natre. I ones happiness is
dependent pon llling desires, one will natrally remain
nhappy as long as desires remain nllled. Sch desires
are known as binding desires. On the other hand, one whose
happiness is not dependent pon llling desires is said to
have nonbinding desires. It is only the binding desires that
bring disappointment and sadness to the individal, as itis not possible to ll all or desires. Tere is a common
misnderstanding that all desires are binding. Bt i one
can manage ones desires, there is Vijayalakshmi in one's
lie and hence the tre devotee is blessed with victory and
sccess.
With the angraha, grace, o all orms o Lakshmi
lie will be lled with meaning and doing.
8/3/2019 Pancha Maha Yajnya_Bro
12/12
Organised by
Kalavardhini Study Group
Anita Kumaran Arundathi Shanmugam Deepam Ravindran Jayashree Mandradiar Latha Ramabadran Mamta Bhatt
Nilima Rao Parvathi Palaniappan Rajini Subba Reddy Rupa Srikanth Shailaja Gupta
Sowmitra Srinivasan Tejo Menon Valli M Ramaswami
No. 6, Second Main Road, Kotturgarden, Chennai 600085 Ph : 2447 1082
Com
puprint
2811
6768
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