Brahmin (Pandit)
A Brahmin well represents himself in Choti (Shikha & Sutra), Janeu, Kanthi Mala (Tulsi Mala), Tilak & Dhoti. He should not possess anger. He should always wish good for others.
Brahmin (/ˈbrɑːmɪn/; also called Brahmana; from the Sanskrit brāhmaṇa ब्राह्मण) are traditional Hindu societies of India, Nepal and theFar East.[citation needed]
Brahman, Brahmin, and Brahma have different meanings. Brahman refers to the Supreme Self. Brahmin (or Brahmana) refers to an individual belonging to the Hindu priest, artists, teachers, technicians class (varna or pillar of the society) and also to an individual belonging to the Brahmin tribe/caste into which an individual is born; while the word Brahma refers to the creative aspect of the universal consciousness or God. Because the priest / Acharya is knowledgeable about Brahma (the God), and is responsible for religious rituals intemples and homes and is a person authorized after rigorous training in vedas (sacred texts of knowledge) and religious rituals to provide advice and impart knowledge of God to members of the society and assist in attainment of moksha, the liberation from life cycle; the priest / Acharya class is called "Brahmin varna." The English word brahmin is an anglicized form of the Sanskrit word Brāhmana.
According to ancient Indian philosophers and scholars, the human society comprises four pillars or classes called varnas or colors. In the ancient Indian texts such as Smritis, vedas, upanishads, puranas, etc., these four "varnas" or classes or pillars of the society are: thepriests / Acharya (Brahmins), the rulers and military (Kshatriyas), the merchants and agriculturists(Vaishyas), and the Assistants (Shudras).
Brahmin priests / Acharya were engaged in attaining the highest spiritual knowledge (brahmavidya) of Brahman (God) and adhered to different branches (shakhas) of Vedas. Brahmin priest is responsible for religious rituals in temples and homes of Hindus and is a person authorized after rigorous training in vedas and sacred rituals, and as a liaison between humans and the God. In general, as familyvocations and businesses are inherited, priesthood used to be inherited among Brahmin priest families, as it requires years of practice ofvedas from childhood after proper introduction to student life through a religious initiation called upanayana at the age of about five.
Individuals from the Brahmin castes/tribes have taken on many professions such as priests, ascetics and scholars to warriors and business people, according to 12th century poet Kalhana, in Rajatarangini.[1] According to Valmiki, a hunter and Sanskrit poet, in Ramayana history, Brahmin sage Parashuramais an Avatar (divine incarnate representation) of Lord Vishnu, who takes up arms against kings to deliver justice. Sage Parashurama is portrayed as a powerful warrior who defeated the Haiheya kshatriyas twenty one times, was an expert in martial arts and the use of weapons, and trained others to fight without weapons.[2]
Krishna Dwaipayana Vyasa, son of a Brahmin sage Parashara and a fisher woman Satyavathi, in his Mahabharata, describes several warriors belonging to Brahmin caste/tribe, such as Dronacharya, Kripacharya, Parashurama etc., who were professors in the schools of martial arts and the art of war.
Dressing as a Vaisnava
A devotee should not wear dirty or unclean cloth. Used cloth that has not been washed and dried again is considered unclean. Cloth worn while sleeping, passing urine or stool, or having sex is unclean. Cloth that touches anything impure, such as wine, meat, blood, a dead body, or a woman in her menstrual period, is also contaminated.
Actually dhoti, kurta and chadar are known all over India, even Muslims wear this kind of dress. According to the Varna and Ashrama there is dress. The renuniciates sannyasi and brahmacaris wear only unsown cloth – two pieces, to cover the upper and lower region of the body, sometimes only one peace to cover the lower part. For deity worship this is also a standard. There is also babaji-vesha what some vaishnavas wear. Especially at Radhakunda and places like that. For preaching one can use whatever helps. The main thing is a Vaishnava is always clean inside and outside. And is dressed with vaishanva qualities
The symptoms of a sadhu (Vaishnava) are that he is tolerant, merciful and friendly to all living entities. He has no enemies, he is peaceful, he abides by the scriptures, and all his characteristics are sublime. (SB 3.25.21)
Karmis change their professions at any moment, but a Krishna conscious person does not change his profession, for his only profession is to attract the attention of Krishna by chanting the Hare Krishna mantra and living a very simple life, without following daily changes of fashion. In our Krishna consciousness movement, fashionable persons are taught to adopt one fashion - the dress of a Vaishnava with a shaved head and tilaka. They are taught to be always clean in mind, dress and eating in order to be fixed in Krishna consciousness. What is the use of changing one's dress, sometimes wearing long hair and a long beard and sometimes dressing otherwise? This is not good. One should not waste his time in such frivolous activities. One should always be fixed in Krishna consciousness and take the cure of devotional service with firm determination. (SB 6.5.14)
If a person only externally dresses like a Vaishnava and uses vaishnava-symbols like tilaka, neckbeads, shaven head or Brahmin thread, but doesn’t behave like a Vaishnava then he or she is actually not a Vaishnava.
Unfortunately, in this Age of Kali there are many mundane persons in the dress of Vaishnava, and Srila Bhaktivinoda Thakura has described them as disciples of Kali. He says kali-cela. He indicates that there is another Vaishnava, a pseudo Vaishnava with tilaka on his nose and kanthi beads around his neck. Such a pseudo Vaishnava associates with money and women and is jealous of successful Vaishnava. Although passing for a Vaishnava, his only business is earning money in the dress of a Vaishnava. Bhaktivinoda Thakur therefore says that such a pseudo Vaishnava is not a Vaishnava at all but a disciple of Kali-yuga. (CC Madhya 1.220)
Even Brahman thread and shaven head is a Vaishnava tradition – its varnashrama. Srila Bhaktisiddhanta Sarasvati introduced daivi-varnashram, so that the devotees would also wear the symbols of sannyasa, grihstha and brahmacari and act accrdendly. Actually many Grihasthas at Lord Caitanyas time and also later had longer hair. But Prabhupada introduced a movement and culture; therefore he demanded that everyone should shave. He called long hairs – hippie seeds.
Hiranyakashipu advised his assistants: “My dear demons, give complete protection to this boy at the guru-kula where he is instructed, so that his intelligence will not be further influenced by Vaishnava who may go there in disguise.”
PURPORT
In our Krishna consciousness movement, the tactic of dressing oneself like an ordinary karmi is necessary because everyone in the demoniac kingdom is against the Vaishnava teachings. Krishna consciousness is not at all to the liking of the demons of the present age. As soon as they see a Vaishnava dressed in saffron garments with beads on his neck and tilaka on his forehead, they are immediately irritated. They criticize the Vaishnava by sarcastically saying Hare Krishna, and some people also chant Hare Krishna sincerely. In either case, since Hare Krishna is absolute, whether one chants it jokingly or sincerely, it will have its effect. The Vaishnava is pleased when the demons chant Hare Krsna because this shows that the Hare Krishna movement is taking ground. The greater demons, like Hiranyakashipu, are always prepared to chastise the Vaishnava, and they try to make arrangements so that Vaishnava will not come to sell their books and preach Krishna consciousness. Thus what was done by Hiranyakashipu long, long ago is still being done. That is the way of materialistic life. Demons or materialists do not at all like the advancement of Krishna consciousness, and they try to hinder it in many ways. Yet the preachers of Krishna consciousness must go forward -- in their Vaishnava dress or any other dress -- for the purpose of preaching. Canakya Pandita says that if an honest person deals with a great cheater, it is necessary for him to become a cheater also, not for the purpose of cheating but to make his preaching successful. (SB 7.5.7)
A peaceful, equipoised person who is factually advanced in spiritual consciousness does not need to accept the symbols of a sannyasi, such as the tridanda and kamandalu. According to necessity, he may sometimes accept those symbols and sometimes reject them.
PURPORT
There are four stages of the renounced order of life - kuticaka, bahudaka, parivrajakacarya and paramahamsa. Herein, Srimad-Bhagavatam considers the paramahamsas among the sannyasis. The Mayavadi impersonalist sannyasis cannot attain the paramahamsa stage. … Unless one is in the paramahamsa stage, he is not eligible to understand the Srimad-Bhagavatam. For paramahamsas, or sannyasis in the Vaishnava order, preaching is the first duty. To preach, such sannyasis may accept the symbols of sannyasa, such as the danda and kamandalu, or sometimes they may not. Generally the Vaishnava sannyasis, being paramahamsas, are automatically called babajis, and they do not carry a kamandalu or danda. Such a sannyasi is free to accept or reject the marks of sannyasa. His only thought is "Where is there an opportunity to spread Krishna consciousness?" Sometimes the Krishna consciousness movement sends its representative sannyasis to foreign countries where the danda and kamandalu are not very much appreciated. We send our preachers in ordinary dress to introduce our books and philosophy. Our only concern is to attract people to Krishna consciousness. We may do this in the dress of sannyasis or in the regular dress of gentlemen. Our only concern is to spread interest in Krishna consciousness. (SB 7.13.9)
Following Sarvabhauma Bhattacarya's instructions, the King had given up his royal dress. He now entered the garden in the dress of a Vaishnava. (dress of Vaishnava means that he wore the dress of a pujari).
PURPORT
Sometimes members of the International Society for Krishna Consciousness - especially in the Western countries - find it difficult to approach people to distribute books because people are unfamiliar with the traditional saffron robes of the devotees. The devotees have therefore inquired whether they can wear European and American dress before the general public. From the instructions given to King Prataparudra by Sarvabhauma Bhattacarya, we can understand that we may change our dress in any way to facilitate our service. When our members change their dress to meet the public or to introduce our books, they are not breaking the devotional principles. The real principle is to spread the Krishna consciousness movement, and if one has to change into regular Western dress for this purpose, there should be no objection. (CC Madhya 14.5)
Hamsaduta: Someone has said that the dhoti, the dhoti that the brahmacaris wear, is the dress that's worn in Vaikuntha. Is that correct?
Prabhupada: Just see Vishnu. He has no coat-pant. Or Krishna, He has no dress – like that. He is also bare upper body. Only Radharani is covered. In India also, still, the covering of the body is only for woman, but men, this, practically one dhoti is sufficient. (SP Room Conversation - April 11, 1969, New York)
While worshiping the deity, you should not wear the following types of cloth: brightly-colored cloth (for men), damp cloth, cloth that is too long or too short to be worn properly, stitched or sewn cloth (for men), torn cloth, oil or dirt stained cloth, soiled cloth, burnt cloth, or cloth chewed by animals or insects. However, you may wear silk many times before washing it, provided it has not contacted anything impure or been worn in impure places.
Unbleached, raw matka (ahimsa) silk is the best for puja. Sheep’s wool is said to be always pure, but still, you should not wear ordinary woolen cloth when worshiping the deity, because wool particles may fall on the deity’s paraphernalia. However, you may wear wool cloth if it is very fine, “nonshedding” wool, in which case you should reserve these items only for puja. Synthetic cloth should not be worn when worshiping the deity.
Courtsey by: http://www.iskcondesiretree.net/page/dressing-as-a-vaisnava
Actually dhoti, kurta and chadar are known all over India, even Muslims wear this kind of dress. According to the Varna and Ashrama there is dress. The renuniciates sannyasi and brahmacaris wear only unsown cloth – two pieces, to cover the upper and lower region of the body, sometimes only one peace to cover the lower part. For deity worship this is also a standard. There is also babaji-vesha what some vaishnavas wear. Especially at Radhakunda and places like that. For preaching one can use whatever helps. The main thing is a Vaishnava is always clean inside and outside. And is dressed with vaishanva qualities
titikshavah karunikah, suhrdah sarva-dehinam
ajata-satravah shantah, sadhavah sadhu-bhushanah
The symptoms of a sadhu (Vaishnava) are that he is tolerant, merciful and friendly to all living entities. He has no enemies, he is peaceful, he abides by the scriptures, and all his characteristics are sublime. (SB 3.25.21)
Karmis change their professions at any moment, but a Krishna conscious person does not change his profession, for his only profession is to attract the attention of Krishna by chanting the Hare Krishna mantra and living a very simple life, without following daily changes of fashion. In our Krishna consciousness movement, fashionable persons are taught to adopt one fashion - the dress of a Vaishnava with a shaved head and tilaka. They are taught to be always clean in mind, dress and eating in order to be fixed in Krishna consciousness. What is the use of changing one's dress, sometimes wearing long hair and a long beard and sometimes dressing otherwise? This is not good. One should not waste his time in such frivolous activities. One should always be fixed in Krishna consciousness and take the cure of devotional service with firm determination. (SB 6.5.14)
If a person only externally dresses like a Vaishnava and uses vaishnava-symbols like tilaka, neckbeads, shaven head or Brahmin thread, but doesn’t behave like a Vaishnava then he or she is actually not a Vaishnava.
Unfortunately, in this Age of Kali there are many mundane persons in the dress of Vaishnava, and Srila Bhaktivinoda Thakura has described them as disciples of Kali. He says kali-cela. He indicates that there is another Vaishnava, a pseudo Vaishnava with tilaka on his nose and kanthi beads around his neck. Such a pseudo Vaishnava associates with money and women and is jealous of successful Vaishnava. Although passing for a Vaishnava, his only business is earning money in the dress of a Vaishnava. Bhaktivinoda Thakur therefore says that such a pseudo Vaishnava is not a Vaishnava at all but a disciple of Kali-yuga. (CC Madhya 1.220)
Even Brahman thread and shaven head is a Vaishnava tradition – its varnashrama. Srila Bhaktisiddhanta Sarasvati introduced daivi-varnashram, so that the devotees would also wear the symbols of sannyasa, grihstha and brahmacari and act accrdendly. Actually many Grihasthas at Lord Caitanyas time and also later had longer hair. But Prabhupada introduced a movement and culture; therefore he demanded that everyone should shave. He called long hairs – hippie seeds.
Hiranyakashipu advised his assistants: “My dear demons, give complete protection to this boy at the guru-kula where he is instructed, so that his intelligence will not be further influenced by Vaishnava who may go there in disguise.”
PURPORT
In our Krishna consciousness movement, the tactic of dressing oneself like an ordinary karmi is necessary because everyone in the demoniac kingdom is against the Vaishnava teachings. Krishna consciousness is not at all to the liking of the demons of the present age. As soon as they see a Vaishnava dressed in saffron garments with beads on his neck and tilaka on his forehead, they are immediately irritated. They criticize the Vaishnava by sarcastically saying Hare Krishna, and some people also chant Hare Krishna sincerely. In either case, since Hare Krishna is absolute, whether one chants it jokingly or sincerely, it will have its effect. The Vaishnava is pleased when the demons chant Hare Krsna because this shows that the Hare Krishna movement is taking ground. The greater demons, like Hiranyakashipu, are always prepared to chastise the Vaishnava, and they try to make arrangements so that Vaishnava will not come to sell their books and preach Krishna consciousness. Thus what was done by Hiranyakashipu long, long ago is still being done. That is the way of materialistic life. Demons or materialists do not at all like the advancement of Krishna consciousness, and they try to hinder it in many ways. Yet the preachers of Krishna consciousness must go forward -- in their Vaishnava dress or any other dress -- for the purpose of preaching. Canakya Pandita says that if an honest person deals with a great cheater, it is necessary for him to become a cheater also, not for the purpose of cheating but to make his preaching successful. (SB 7.5.7)
A peaceful, equipoised person who is factually advanced in spiritual consciousness does not need to accept the symbols of a sannyasi, such as the tridanda and kamandalu. According to necessity, he may sometimes accept those symbols and sometimes reject them.
PURPORT
There are four stages of the renounced order of life - kuticaka, bahudaka, parivrajakacarya and paramahamsa. Herein, Srimad-Bhagavatam considers the paramahamsas among the sannyasis. The Mayavadi impersonalist sannyasis cannot attain the paramahamsa stage. … Unless one is in the paramahamsa stage, he is not eligible to understand the Srimad-Bhagavatam. For paramahamsas, or sannyasis in the Vaishnava order, preaching is the first duty. To preach, such sannyasis may accept the symbols of sannyasa, such as the danda and kamandalu, or sometimes they may not. Generally the Vaishnava sannyasis, being paramahamsas, are automatically called babajis, and they do not carry a kamandalu or danda. Such a sannyasi is free to accept or reject the marks of sannyasa. His only thought is "Where is there an opportunity to spread Krishna consciousness?" Sometimes the Krishna consciousness movement sends its representative sannyasis to foreign countries where the danda and kamandalu are not very much appreciated. We send our preachers in ordinary dress to introduce our books and philosophy. Our only concern is to attract people to Krishna consciousness. We may do this in the dress of sannyasis or in the regular dress of gentlemen. Our only concern is to spread interest in Krishna consciousness. (SB 7.13.9)
sarvabhauma-upadeshe chadi' raja-vesha
ekala vaishnava-veshe karila pravesha
Following Sarvabhauma Bhattacarya's instructions, the King had given up his royal dress. He now entered the garden in the dress of a Vaishnava. (dress of Vaishnava means that he wore the dress of a pujari).
PURPORT
Sometimes members of the International Society for Krishna Consciousness - especially in the Western countries - find it difficult to approach people to distribute books because people are unfamiliar with the traditional saffron robes of the devotees. The devotees have therefore inquired whether they can wear European and American dress before the general public. From the instructions given to King Prataparudra by Sarvabhauma Bhattacarya, we can understand that we may change our dress in any way to facilitate our service. When our members change their dress to meet the public or to introduce our books, they are not breaking the devotional principles. The real principle is to spread the Krishna consciousness movement, and if one has to change into regular Western dress for this purpose, there should be no objection. (CC Madhya 14.5)
Hamsaduta: Someone has said that the dhoti, the dhoti that the brahmacaris wear, is the dress that's worn in Vaikuntha. Is that correct?
Prabhupada: Just see Vishnu. He has no coat-pant. Or Krishna, He has no dress – like that. He is also bare upper body. Only Radharani is covered. In India also, still, the covering of the body is only for woman, but men, this, practically one dhoti is sufficient. (SP Room Conversation - April 11, 1969, New York)
While worshiping the deity, you should not wear the following types of cloth: brightly-colored cloth (for men), damp cloth, cloth that is too long or too short to be worn properly, stitched or sewn cloth (for men), torn cloth, oil or dirt stained cloth, soiled cloth, burnt cloth, or cloth chewed by animals or insects. However, you may wear silk many times before washing it, provided it has not contacted anything impure or been worn in impure places.
Unbleached, raw matka (ahimsa) silk is the best for puja. Sheep’s wool is said to be always pure, but still, you should not wear ordinary woolen cloth when worshiping the deity, because wool particles may fall on the deity’s paraphernalia. However, you may wear wool cloth if it is very fine, “nonshedding” wool, in which case you should reserve these items only for puja. Synthetic cloth should not be worn when worshiping the deity.
Courtsey by: http://www.iskcondesiretree.net/page/dressing-as-a-vaisnava
Tilak
Followers of Vaishnavism mark their foreheads with different styles of tilak to show that they are devotees of Vishnu. The markings are made either as a daily ritual, or on special occasions, and denote which particular lineage, or sampradaya the devotee belongs to. The different Vaishnava sampradayas each have their own distinctive style of tilak based on the siddhanta of their particular lineage. The general tilak pattern is of two or more vertical lines resembling the letter U, which commonly represents the foot of Vishnu
Vallabha sampradaya
In the Vallabha, Rudra-sampradaya the tilak worn is a double vertical red line which is rounded from base. This "U" represents Purna Purushottama Shri Krishna's lotus feet who is the only form of god worshipped in the Vallabha sampradaya.
Madhva sampradaya
The Madhva sampradaya mark two vertical lines with Gopichandana representing Krishna's 'lotus feet'. In between a vertical black line is made from the daily coal of the dhupa (incense). In this sampradaya,worship is done to Narayana or Krishna daily. The coal left after offering incense is used to mark the black line. This is called as angara. Those who are wearing this line have finished the Devara Puja (worship). Underneath the black line, red dot is added to indicate that one has finished eating their lunch.This dot is called as akshate. It is the ash of the banana tree flower petal mixed with turmeric paste. The shape of angara-akshate is like that of a gada (mace). It is supposed to be Pranadeva Sannidhi (have the presence of Vayu Devaru). Those who did not perform daily worship to Narayana wear the simple two line tilak only.
The mark here is called Sricharanam. Members of the Sri Vaishnava tradition form tilak with two lines representing the feet of Narayana, with a red line in the middle which representing Lakshmidevi. A small line on the top bridge of the nose which represents that the wearer belongs to the Thenkalai subsect. Because the Sri Vaishnava sampradaya begins with Lakshmi, and because they approach Narayana through Lakshmi, their tilak reflects this process of surrender, known as Saranagati (or sometimes also Prapatti). Within Sri Vaishnavism, this process of surrender (sarangati) to Vishnu. A variant to this is found within the Ramanandi sect, begun byRamananda, who wear a similar tilak design but in reference to Sita and Rama (whom their devotion is focused upon) rather than Lakshmi and Narayana.
In the Gaudiya Vaishnava sampradaya the tilak is usually made out of mud from Vrindavan. The main tilak is basically identical to the Madhva tilak. The slight difference arose due to the emphasis on the chanting (japa and kirtan) in the Gaudiya tradition. In Chaitanya Mahaprabhu's line, chanting is given as the essential devotional (bhakti) activity to be performed in Kali yuga in preference to fire sacrifices. As such, the black line made from the ash of the fire sacrifice is not included. The second difference arose due to Chaitanya Mahaprabhu's process of approaching Krishna. In the Gaudiya line devotees generally approach Radha and Krishna through a servant such asTulsidevi. To indicate this, the red dot representing Radha is replaced with a tulsi leaf offered at the base of Krishna's feet. In Gaudiya belief only through the mercy of Tulsi (or another pure devotee) can pure devotion to Radha & Krishna or Krishna & Balarama be awakened.
Nimbarka sampradaya
In Nimbarka Sampradaya, the tilak is made of Gopi-Chandana (the clay from Gopi Kunda lake in Dwarka, Gujarat), as described in the Vasudeva Upanishad. It starts at the bridge of the nose and continues as two vertical lines to the top of the forehead. This is said to represent the temple of God. Within these lines, between the eyebrows is a black dot, made from the slate found in Barsana, Uttar Pradesh, the sacred birthplace of Radha. This is said to represent God as Radha and Krishna together. This tilak personifies the tenets of the Sampradaya, that God is Radha and Krishna together, none else. It is supposed to have been first given to Nimbarka at the time of his initiation to the sage,Narada. The tilak is first given to an initiate by their guru at the time of initiation, and after this, daily the devotee will remember his guru before he adorns the tilaka on his head.
Swaminarayan Sampradaya
The tilak is made of sandalwood paste. This has a cool, soothing effect and the fragrance helps to maintain a pure and clear mind. The chandlo is made of red kum kum (potash nitrate). The tilak represents the Lord and the chandlo represents the muktas that reside within Him. Once the Muktas enter the murti, they will eternally remain there. There is a union between them, i.e. they appear as one, but there is a distinction, the master and the devotee. When the two merge, they appear as one, but in reality they remain distinct in their nature and their attributes, with God remaining the master and the soul forever remaining the servant.
Courtesy by: http://en.wikipedia.org/wiki/Tilak_(Vaishnava)
Shikha & Sutra
Why do we see some priests and monks have a shaved head with a tuft of hair in the back? First of all, this tuft of hair is called a shikha. When long enough, it tied in a knot at the crown-point (right above the suture) on the central top of the head. This point is given distinctive importance in the science of yoga and spirituality as the point of contact with the brain-centre of intellectual and emotional sensitivity. It also indicates the body as a temple.
The Shikha symbolizes the presence of discerning intellect, farsightedness, and the deity of knowledge upon our head. It is a flag of human culture. It reminds us of the religious principles of morality, righteousness, responsibility, and dutiful awareness.
This body is the fort of the individual self upon which the flag of the shikha is hoisted as the mark of the dignified values and virtues of humanity. The foreign invaders, the crusaders against the Vedic (Indian) culture had attempted to eliminate the roots of this divine culture by first cutting the shikha and removing the sutra (sacred thread) from the bodies of the followers of the Vedic religion. Thousands of innocent heads were cut off just for protesting against this attack. It was for protecting the glory of these universal emblems of human religion that Maharana Pratap, Vir Shivaji, Guru Govind Sigh, and other great martyrs of India had dedicated their noble lives. Today, we have forgotten their sacrifices and done what even the foreign invaders of the medieval times could not do.
The commencement of wearing of the sutra and tightening of the sikha at the time of initiation (diksha) into Gayatri sadhana is referred in the shastras as dwijatva - the second birth, and the one who wears the sacred thread (sutra) and keeps the shikha is called a dwija, or twice-born as a brahmana. That means that regardless of whatever family line one has been born into, he has now attained his second birth as a brahmana.
The shikha also represents the sirsa of the Gayatri Mantra. It reminds the devotee of the subtle presence of the pure divine intelligence in the human mind. Tightening the hair knot right above the suture induces marvelous psychological benefits. It helps in harmonious blood circulation in the brain in normal conditions and augments alertness. As described in the yoga-scriptures, it also lends support in increasing mental concentration and meditation. In terms of its sublime spiritual effects, the shikha works like an antenna in the outer domain of the sahasrara chakra (topmost extrasensory centre) to link the individual consciousness with the cosmic consciousness in the elevated state of Gayatri sadhana.
The śikhā is tied back or knotted to perform religious rites. Only funerals and death anniversaries are performed with the śikhā untied or with dishevelled hair. Dishevelled hair is considered inauspicious, and represents times of great sorrow or calamity. In Hindu scripture, Draupadi took an oath in the assembly of the Kurus after she was molested by Dushasana that she would remain with dishevelled hair until the enemies were properly revenged. Similarly, Chanakya is said to have taken an oath to leave his śikhā untied until he humbles the Nanda kings who insulted him.
Courtesy by: http://www.iskcondesiretree.net/profiles/blogs/the-significance-of-the-shikha-tuft-of-hair
& Wikipedia
Janeu Ceremony
Janeu is a consecrated thread that is worn by each and every Hindu Brahmin of India. This holy thread of 'Janeo' suggests the development of a male, from a young boy to a man. It is believed that a boy cannot be surmised as "Dvija" (twice born) until he wears the janeu. Besides the Brahmins, Janeo thread is also worn by the Kshatriyas and Vaishyas. The type of Janeu is different for different caste groups or sects of people of the Indian subcontinent.
One is Brahmgandh Janeu (with 5 knots or 3 knots), which is meant for Brahmins and the other is Vishnugandh Janeu (with one knot), meant for other classes. In case a Brahmin desires to become scholarly in the Vedas, he must wear janeu at 5 years of age. If a Kshatriya desires to gain strength, he should wear janeo at 6 and if a Vaishya desires for success, he must wear the Janeu at 8 years of age. Janeu is generally made of cotton thread; however Kshatriya and Vaishya wear threads made out of hempen and wool respectively.
Janeu (Thread) Ceremony
Brahmins celebrate the development of a boy through "Upanayanam Samskara" (sacred thread ceremony). The ceremony is generally observed between the ages of seven and fourteen. In case the ceremony could not take place due to any reason all through this age period, then it is required to be done before the marriage. The purpose of thread ceremony is to prepare a young man to share the responsibilities of elders. The thread is worn by the man in the company of a group chant of 'Gayatri' mantra. The thread is twisted in upward direction to make certain that 'Sattwaguna' (good quality of truth) prevails. The ceremony also suggests that the wearer of 'Janeu' can participate in the family rituals, from now onwards.
Significance of three strands in Janeu
Brahmins use 'Janeu' thread with three strands. These three strands of 'Janeo' have been studied many a times and different personalities gave several opinions regarding this tradition. To some people, the three strands stand for the Hindu Trinity of Brahma, Vishnu and Mahesh. Others interpreted it as symbolical of Mahasarasvati, Mahalakshmi and Mahakali. Many people believed it to be related with past, present and future.
A number of persons stated it to be representative of three qualities - sattva, rajas and tamas. A few considered the three strands as sign of three states-wakefulness, dream and deep sleep. Some of them mentioned it to signify three dimensions of Heaven (swarga), Earth (mrityuloka) and Nether Regions (pataloka). Out of all opinions, the most logical is janeu's account with Ida, pingala and susumna nadi, through which the 'kundalini' (hidden) energy reveals in 'prana' and realization.
How to wear Janeu at different occasions
Janeu is a not an ordinary thread, its sanctity is regarded to get disturbed if it is not worn properly. Here are given different methods to wear Janeu at different occasions.
One is Brahmgandh Janeu (with 5 knots or 3 knots), which is meant for Brahmins and the other is Vishnugandh Janeu (with one knot), meant for other classes. In case a Brahmin desires to become scholarly in the Vedas, he must wear janeu at 5 years of age. If a Kshatriya desires to gain strength, he should wear janeo at 6 and if a Vaishya desires for success, he must wear the Janeu at 8 years of age. Janeu is generally made of cotton thread; however Kshatriya and Vaishya wear threads made out of hempen and wool respectively.
Janeu (Thread) Ceremony
Brahmins celebrate the development of a boy through "Upanayanam Samskara" (sacred thread ceremony). The ceremony is generally observed between the ages of seven and fourteen. In case the ceremony could not take place due to any reason all through this age period, then it is required to be done before the marriage. The purpose of thread ceremony is to prepare a young man to share the responsibilities of elders. The thread is worn by the man in the company of a group chant of 'Gayatri' mantra. The thread is twisted in upward direction to make certain that 'Sattwaguna' (good quality of truth) prevails. The ceremony also suggests that the wearer of 'Janeu' can participate in the family rituals, from now onwards.
Significance of three strands in Janeu
Brahmins use 'Janeu' thread with three strands. These three strands of 'Janeo' have been studied many a times and different personalities gave several opinions regarding this tradition. To some people, the three strands stand for the Hindu Trinity of Brahma, Vishnu and Mahesh. Others interpreted it as symbolical of Mahasarasvati, Mahalakshmi and Mahakali. Many people believed it to be related with past, present and future.
A number of persons stated it to be representative of three qualities - sattva, rajas and tamas. A few considered the three strands as sign of three states-wakefulness, dream and deep sleep. Some of them mentioned it to signify three dimensions of Heaven (swarga), Earth (mrityuloka) and Nether Regions (pataloka). Out of all opinions, the most logical is janeu's account with Ida, pingala and susumna nadi, through which the 'kundalini' (hidden) energy reveals in 'prana' and realization.
How to wear Janeu at different occasions
Janeu is a not an ordinary thread, its sanctity is regarded to get disturbed if it is not worn properly. Here are given different methods to wear Janeu at different occasions.
- To attend or perform any auspicious ceremony, one should wear 'janeu' hanging from the left shoulder (Upaviti).
- For attending or performing inauspicious event, one should wear 'janeu' hanging from the right shoulder (Prachnaviti).
- In case the person wears 'janeu' round the neck like a garland, then, he is called as 'Niviti'.
- While going for daily ablutions or doing impure tasks, the holy thread must be raised and its upper part ought to be put behind ear.
- Males and females both can wear 'janeu', yet females should wear it around the neck.
- Following a birth or death in the family, 'janeu' should be removed and again a new thread ought to be worn after 15 days of event.
- One must replace the old or broken thread with a new thread.
Courtesy by: http://www.iloveindia.com/indian-traditions/janeu-ceremeony.html
=============================================================================================
Gayatri Yajnopavita- Sacred Thread Changing Festival
The festival of changing sacred thread is known in different names according to custom, language and belief. In South India people call the festival as Avani Avittam day or Jandhyala Purnima an in some other region it is known different names such as Yajur Upakarma,Yajnopavita dharan, poonal or poonool thread wearing etc.
A full-moon day of the year is observed by those who wear the sacred thread (typically brahmins and followers of Arya Samaj) as a day of spiritual renewal and the thread the ritually replaced by new one. The festival of changing sacred thread is performed on Jandhyala Purnima day (Avani Avittam day).A brahmin vatu is taught that the sacred thread and the Gayatri mantram are the strongest weapons in his repertoire, to fight fear and seek enlightenment.
The performers of Jandhya dharana perform ritual bath in rivers or lakes or even in house and sanctify the puja room. New Janai (Sacred Thread) is worn after reading GayatriMantram.The Brahmins who missed the opportunity to change the Sacred Thread on Shravana Pournami, will perform the ritual on Bhadrapada Purnima.
The people of different languages call Sacred threads as Janeu in Hindi, Janivaara in Kannada, Poonool in Malayalam & Tamil, Jandhyamu in Telugu, Jaanave in marathi, Lagun in Assamese. This indicates “unity in diversity” in India by celebrating people from all over.
Sacred Thread Guidelines
- The sacred thread should never be removed from one’s body.
- If for some reason, the sacred thread is lost or slips off, it should not be reused. A new sacred thread (that has been got as prasad from Yagnopaveeteswara) should be worn.
- Bachelors should wear sacred threads with 3 strands. Married men should wear sacred threads with 6 strands. Men whose parents have passed on should wear sacred threads with 9 strands.
- The Gayatri Mantra should be chanted before wearing sacred thread.
- It is the person’s responsibility to keep the thread clean
Courtesy by: http://hprakesh10.wordpress.com/2010/08/21/sacred-thread-changing-festival-in-india/
Kanthi Mala (Tulsi Mala)
[edit]
It is said Krishna – who is revered as svayam bhagavān, or the monotheistic God, in Gaudiya Vaishnavism – was very fond of tulsi, and as such the plant is worshipped as "Tulasī devi" by followers of Krishna.[1] Tulsi devi is considered to be "one of Krishna's most intimate servants"[2] and provide protection to his devotees, and as such, Gaudiya Vaishnavas will try to avoid removing their tulsi kanthis under any circumstances.Followers of Gaudiya Vaishnavism wear kanthi malas made of Ocimum tenuiflorum (known in Hinduism as tulsi or tulasī).[1] Most Vaishnavas will be given theirkanthi by their guru at the time of diksha, or spiritual initiation.
In Shaivism[edit]
Shaivites wear kanthi mala made of rudraksha.[1] The name "rudraksha" is derived from the Sanskrit rudrākṣa, meaning "Shiva's eyes".
In other traditions[edit]
Kanthi malas are also worn by followers of the Swaminarayan Sampraday and the Kabir panth. Swaminarayan instructed his followers to wear a double-stranded kanthi made oftulsi, symbolising Radha–Krishna, while Kabir instructed his disciples to wear triple-stranded kanthis – symbolising the Hindu trinity of Brahma, Vishnu and Shiva – with one large bead made from either tulsi or rudraksha for Satya Purush, the "supreme lord who dwells within, who is above all else."
Courtesy by: Wikipedia
If you are qualified to wear it then you can wear it. The qualification is that one must be following 4 regulative principles of
- No Meating eating -- including eggs and meat of all sorts and varities and also onion/garlic/mushroom/Soya in any form has to be avoided. Also need to be careful of any products that contain animal extracts like gelatin
- No Illisit Sex -- Sex outside of married life
- No intoxication -- including coffee/tea/all varieties of alcoholic drinks and smoke too
- No gambling -- all sorts of gambling including share market
If you are following these principles or ready to follow and are chanting minimum of 16 rounds of hare krishna mahamantra daily, fasting on special occasions like appearance day of Lord and his incarnations and previous great aacharyas in parampara and strictly following the ekadashi. Also one is expected to eat only Krishna prasadam.
Tulsi is very dear to Krishna and it is considered to be an offense if we break any of these things while wearing tulsi mala. We usually buy the neck beads and offer it to Krishna first and then wear it in our neck. Coming Saturday is the auspicious occasion of Narashinga chaturdashi. You can take a vow on that day to practice these principles and Lord will protect you and help you in future.
Courtesy by: http://www.iskcondesiretree.net/
No comments:
Post a Comment