For those wanting to plan a visit to Arunachala to coincide with the Full Moon, check the below Calendar.
Showing posts with label poornima. Show all posts
Showing posts with label poornima. Show all posts
13 November 2017
2 July 2012
Poornima Prathosam, June 2012
The below sequence of photographs celebrating Poornima Prathosam were taken at Arunachaleswarar Temple.
Right click on all photographs to view enlargement.
18 May 2011
Agathi Keerai
I was on my way home from the Doctors on Monday, completely forgetting that it was the beginning of Full Moon. A day that one definitely tries to avoid shopping and errands. Well, I was committed so had to press forward to my destination which was a shop to purchase food for my dogs, adjacent to the Agni Tirtham.
Agni Tank
Pilgrims coming from the town
Walking Westward on Chengham RoadIn front of the Agni Tirtham, some enterprising ladies had set up a stall selling the leafy green, Agathi Keerai for pilgrims to purchase and feed the nearby tethered cows. I felt very proud that the ladies were clever enough to sell a leafy green (readily available for free throughout the countryside) for Rs.5 a bunch thereby making money, ensuring their 10 cows were fed for free and also making the Pilgrims very happy to be able to offer food to the cows during their sacred girivalam. Well done to all.
Agathi Keerai
Agathi Keerai PlantOne of the reasons the Agathi Keerai caught my eye, was because it is one of my favourite green leaves. Yummy. Not only is it used extensively in India and throughout Southeast Asia as food for livestock, the leaves and white flowers of this plant are also widely used in recipes in the kitchen.
Agathi Keerai
Agathi Keerai (Sesbania Grandiflora) is also known as Hummingbird Tree Leaves or August Tree Leaves. It is highly edible and used as fodder for livestock and also in cooking throughout India and Southeast Asia. There are two kinds of this Tree - one with red flowers and the other with white flowers. However it is leaves of the Tree with the white flowers that is used for food.
As well as being delicious for both humans and livestock to eat, this plant is also commonly known for its health properties. Its benefits include: tonic, cooling properties and aid to digestion, cure for ulcers, aid to night blindness and dimness of vision, balances pitta and kapha, antidote for poisons, laxative qualities, cures fever and believed to restore equilibrium to mind. It can also be applied externally as a poultice and applied to bruises and sprains.
For an extensive, scholarly research of this leaf, including its medicinal qualities go to this link here.
And to check out some very tasty recipes using Agathi Keerai go to links here and here.
10 February 2011
Arunachala Girivalam 2011
The dates and times for Full Moon and Girivalam, direct from the office of Arunachaleswarar Temple, are posted below.
January
Starts: January 18 – 4.28 a.m.
Ends: January 19 – 3.09 a.m.
Girivalam Date: January 19
February
Starts: February 17 – 4.58 p.m.
Ends: February 18 – 2.51 p.m.
Girivalam Date: February 17
March
Starts: March 18 – 2.51 p.m.
Ends: March 19 – 12.30 p.m.
Girivalam Date: March 19
April
Starts: April 17 – 11.29 a.m.
Ends: April 18 -- 9.09 a.m.
Girivalam Date: April 17
May
Starts: May 16 -- 7.33 p.m.
Ends: May 17 -- 5.34 p.m.
Girivalam Date: May 18
June
Starts: June 14 – 3.49 a.m.
Ends: June 15-- 2.24 p.m.
Girivalam Date: June 15
July
Starts: July 14 – 1.17 p.m.
Ends: July 15 -- 12.45 p.m.
Girivalam Date: July 14
August
Starts: August 12 -- 11.53 p.m.
Ends: August 13 -- 1.25 p.m.
Girivalam Date: August 13
September
Starts: September 11 -- 1.55 p.m.
Ends: September 12 – 3.58 p.m.
Girivalam Date: September 11
October
Starts: October 11 -- 5.56 a.m.
Ends: October 12 – 7.59 a.m.
Girivalam Date: October 11
November
Starts: November 9 -- 12.31 p.m.
Ends: November 10 -- 2.33 p.m.
Girivalam Date: November 10
December
Starts: December 9 -- 7.18 p.m.
Ends: December 10 -- 8.41 p.m.
Girivalam Date: December 9
4 May 2007
Blue Moon
The month of May, 2007, in India has two full moons. A Blue Moon is commonly the name given to the second full moon in a month.
A more traditional explanation of 'Blue Moon' refers to the 4th full moon in a season. That is, each of the 4 seasons of the year has 3 months, and will usually have 3 full moons. Each of these 12 moons has a name like "Harvest Moon", or "Hunter's Moon" etc. However, when a season occurs that contains 4 full moons, there is no name for this occasional moon and it was given the name, "Blue Moon".
Although the expression Blue Moon nowadays is taken to mean the second Full Moon in a single calendar month, the Moon doesn't actually change colour, despite the name! However, there have been occasions when the Moon has appeared to be blue in hue. The phenomenon is caused by dust or smoke high in the Earth's atmosphere which is thrown up by a major volcanic eruption or smoke from a large forest fire. Tiny particles have a strange effect on moonlight passing through them. They scatter the light in every direction, but red light is scattered more strongly than blue light, so that less red light passes directly through the dust or smoke. Thus the Moon has a blue tinge.
The expression 'Blue Moon' as a way of saying 'not very often' was first used about 150 years ago. By that time it was clear that visibly blue Moons, though rare, did happen from time to time. So the phrase "once in a blue Moon", originated to mean 'an infrequent event'.
To view the calendar of all upcoming full moons at Arunachala until December, 2009, check link.
27 April 2007
Wesak Full Moon
Here at Arunachala full moon during the Karthigai Deepam period is regarded as the most powerful poornima of the year. However the upcoming Wesak Festival (Taurus full moon) is globally considered to be the most powerful full moon of the yearly cycle. It is the time of the Buddha's Blessings. In this respect it is also considered to be a particularly auspicious time to perform Arunachala giripradakshina.
In 2007 the Festival of the Wesak (full moon in Taurus) occurs on Wednesday, May 2 at 10:09 a.m. GMT. An ancient legend says the Taurus Full Moon is the one time a year the Buddha leaves the High place where He works and dwells to return to the earth and BLESS the WORLD. This festival is not only celebrated at Wesak, North India, but also at spiritual centres throughout the world.
Wesak Valley
The three major spiritual Festivals which form a high point in the annual cycle: Festival of Easter (at the Aries full moon) Festival of Wesak (at the Taurus full moon) Festival of Goodwill (at the Gemini full moon)
The Wesak Legend
[Alice A. Bailey]
"There is a valley, lying at a rather high altitude in the foothills of the Himalayan-Tibet ranges. It is surrounded by high mountains on all sides except towards the northeast, where there is a narrow opening in the mountain ranges. The valley is bottle-shaped in contour, with the neck of the bottle to the northeast, and it widens very considerably towards the south. Up towards the northern end, close to the neck of the bottle, there a huge flat rock. There are no trees or shrubs in the valley, which is covered with a kind of coarse grass.
Approaching the time of the full moon of Taurus, pilgrims from the surrounding districts begin to gather. The holy men and the lamas find their way into the valley and fill the southern and the middle parts, leaving the northeastern end relatively free. There, so the legend runs, gathers a group of those great Beings Who are the Custodians on Earth of God's Plan for our planet and for humanity.
This group of knowers of divinity are the main participants in The Wesak Festival. They arrange Themselves in the northeastern end of the valley, in concentric circles, and prepare for a great act of service. In front of the rock, looking towards the northeast, stand Those Beings Who are called by Their disciples The Three Great Lords. These are The Christ, Who stands in the center; the Lord of living forms, The Manu, Who stands at His right; and The Lord of Civilization, who stands to His left. These three face the rock upon which rests a great crystal bowl, full of water.
Behind the grouped Masters, adepts, initiates and senior workers under God's Plan are to be found the world disciples and aspirants in their various grades and groups (either "in the body" or "out of the body"), who at this time constitute the New Group of World Servers. Those present in their physical bodies have found their way there by ordinary means. Others are present in their spiritual bodies, and in the dream state. The "dream", which they later relate, has been uniformly registered by people throughout the world, and bears the testimony to the recollection of an inner spiritual happening.
As the hour of the full moon approaches, a stillness settles down upon the crowd, and all look towards the northeast. Certain ritualistic movements take place, in which the grouped Masters and Their disciples of all ranks take up symbolic positions, and form on the floor of the valley such significant symbols as the five-pointed star, with The Christ standing at the highest point; of a triangle, with The Christ at the apex; or a cross, and other well known formations, all of which have a deep and potent meaning. This is all done to the sound of certain chanted words and esoteric phrases, called mantrams.
The expectancy in the waiting, onlooking crowd becomes very great, and the tension is real and increasing. Through the entire body of people there seems to be felt a stimulation or potent vibration which has the effect of awakening the souls of those present, fusing and blending the group into one united whole, and lifting all into a great act of spiritual demand, readiness, and expectancy. It is the climax of the world's aspiration focussed in this waiting group. These three words; demand, readiness and expectancy, best describe the atmosphere surrounding those present in this secret valley.
The chanting and the rhythmic weaving grows stronger, and all the participants and the watching crowd raise their eyes towards the sky in the direction of the narrow part of the valley. Just a few minutes before the exact time of the full moon, in the far distance, a tiny speck can be seen in the sky. It comes nearer and nearer, and grows in clarity and definiteness of outline, until the form of The Buddha can be seen, seated in the cross-legged Buddha position, clad in his saffron-colored robe, bathed in light and color, and with his hand extended in blessing.
When The Buddha arrives at a point exactly over the great rock, hovering there in the air over the heads of The Three Great Lords, a great mantram, used only once a year, at The Festival, is intoned by The Christ, and the entire group of people in the valley fall upon their faces. This Invocation sets up a great vibration or thought current which is of such potency that it reaches up from the group of aspirants, disciples and initiates who employ it, to the Being we know as God. It marks the supreme moment of intensive spiritual effort throughout the entire year, and the spiritual vitalization of humanity and the spiritual effects last throughout the succeeding months.
The effect of this great Invocation is universal or cosmic, and serves to link us up with that cosmic center of spiritual force from which all created beings have come. The blessing is poured forth, and The Christ, as the representative of humanity, receives it in trust, for distribution.
Thus, so the legend runs, The Buddha returns once a year to bless the world, transmitting renewed spiritual life, through The Christ. Slowly then The Buddha recedes into the distance, until again only a faint speck can be seen in the sky, and this eventually disappears. The whole ceremonial blessing, from the time of the first appearance in the distance until the moment The Buddha fades out of view, takes just eight minutes.
The Buddha's annual sacrifice for humanity (for He comes back only at great cost) is over, and He returns again to that high place where He works and waits. Year after year He comes back in blessing; year after year, He and His great brother, The Christ, work in the closest cooperation for the spiritual benefit of humanity. In these two great Sons of God have been focussed two aspects of divine life, and They act together as Custodians of the highest type of spiritual force to which our humanity can respond. Through The Buddha, the wisdom of God is poured forth. Through The Christ, the love of God is manifested in humanity, and it is this wisdom and love which pour forth upon humanity each Wesak full moon.
When The Buddha has again disappeared, the crowd rise to their feet; the water in the bowl is distributed in tiny portions to the Masters, initiates and disciples, and they then go their way to their place of service. The crowd, who have all brought their little cups and vessels of water, drink of them and share with others. In this beautiful "water ceremony of communion" is portrayed the symbol of the new age which is upon us, the Aquarian Age, the age of the Water Carrier.
In this ceremony is perpetuated for us the story of the universality of God's love, the need for our individual purification, and the opportunity to share with each other that which belongs to all. The water, which has been magnetized by the presence of The Buddha and of The Christ, carries certain properties and virtues of a healing and helpful nature.
Thus blessed, the crowd silently disperses.”
[Alice A. Bailey]
"There is a valley, lying at a rather high altitude in the foothills of the Himalayan-Tibet ranges. It is surrounded by high mountains on all sides except towards the northeast, where there is a narrow opening in the mountain ranges. The valley is bottle-shaped in contour, with the neck of the bottle to the northeast, and it widens very considerably towards the south. Up towards the northern end, close to the neck of the bottle, there a huge flat rock. There are no trees or shrubs in the valley, which is covered with a kind of coarse grass.
Approaching the time of the full moon of Taurus, pilgrims from the surrounding districts begin to gather. The holy men and the lamas find their way into the valley and fill the southern and the middle parts, leaving the northeastern end relatively free. There, so the legend runs, gathers a group of those great Beings Who are the Custodians on Earth of God's Plan for our planet and for humanity.
This group of knowers of divinity are the main participants in The Wesak Festival. They arrange Themselves in the northeastern end of the valley, in concentric circles, and prepare for a great act of service. In front of the rock, looking towards the northeast, stand Those Beings Who are called by Their disciples The Three Great Lords. These are The Christ, Who stands in the center; the Lord of living forms, The Manu, Who stands at His right; and The Lord of Civilization, who stands to His left. These three face the rock upon which rests a great crystal bowl, full of water.
Behind the grouped Masters, adepts, initiates and senior workers under God's Plan are to be found the world disciples and aspirants in their various grades and groups (either "in the body" or "out of the body"), who at this time constitute the New Group of World Servers. Those present in their physical bodies have found their way there by ordinary means. Others are present in their spiritual bodies, and in the dream state. The "dream", which they later relate, has been uniformly registered by people throughout the world, and bears the testimony to the recollection of an inner spiritual happening.
As the hour of the full moon approaches, a stillness settles down upon the crowd, and all look towards the northeast. Certain ritualistic movements take place, in which the grouped Masters and Their disciples of all ranks take up symbolic positions, and form on the floor of the valley such significant symbols as the five-pointed star, with The Christ standing at the highest point; of a triangle, with The Christ at the apex; or a cross, and other well known formations, all of which have a deep and potent meaning. This is all done to the sound of certain chanted words and esoteric phrases, called mantrams.
The expectancy in the waiting, onlooking crowd becomes very great, and the tension is real and increasing. Through the entire body of people there seems to be felt a stimulation or potent vibration which has the effect of awakening the souls of those present, fusing and blending the group into one united whole, and lifting all into a great act of spiritual demand, readiness, and expectancy. It is the climax of the world's aspiration focussed in this waiting group. These three words; demand, readiness and expectancy, best describe the atmosphere surrounding those present in this secret valley.
The chanting and the rhythmic weaving grows stronger, and all the participants and the watching crowd raise their eyes towards the sky in the direction of the narrow part of the valley. Just a few minutes before the exact time of the full moon, in the far distance, a tiny speck can be seen in the sky. It comes nearer and nearer, and grows in clarity and definiteness of outline, until the form of The Buddha can be seen, seated in the cross-legged Buddha position, clad in his saffron-colored robe, bathed in light and color, and with his hand extended in blessing.
When The Buddha arrives at a point exactly over the great rock, hovering there in the air over the heads of The Three Great Lords, a great mantram, used only once a year, at The Festival, is intoned by The Christ, and the entire group of people in the valley fall upon their faces. This Invocation sets up a great vibration or thought current which is of such potency that it reaches up from the group of aspirants, disciples and initiates who employ it, to the Being we know as God. It marks the supreme moment of intensive spiritual effort throughout the entire year, and the spiritual vitalization of humanity and the spiritual effects last throughout the succeeding months.
The effect of this great Invocation is universal or cosmic, and serves to link us up with that cosmic center of spiritual force from which all created beings have come. The blessing is poured forth, and The Christ, as the representative of humanity, receives it in trust, for distribution.
Thus, so the legend runs, The Buddha returns once a year to bless the world, transmitting renewed spiritual life, through The Christ. Slowly then The Buddha recedes into the distance, until again only a faint speck can be seen in the sky, and this eventually disappears. The whole ceremonial blessing, from the time of the first appearance in the distance until the moment The Buddha fades out of view, takes just eight minutes.
The Buddha's annual sacrifice for humanity (for He comes back only at great cost) is over, and He returns again to that high place where He works and waits. Year after year He comes back in blessing; year after year, He and His great brother, The Christ, work in the closest cooperation for the spiritual benefit of humanity. In these two great Sons of God have been focussed two aspects of divine life, and They act together as Custodians of the highest type of spiritual force to which our humanity can respond. Through The Buddha, the wisdom of God is poured forth. Through The Christ, the love of God is manifested in humanity, and it is this wisdom and love which pour forth upon humanity each Wesak full moon.
When The Buddha has again disappeared, the crowd rise to their feet; the water in the bowl is distributed in tiny portions to the Masters, initiates and disciples, and they then go their way to their place of service. The crowd, who have all brought their little cups and vessels of water, drink of them and share with others. In this beautiful "water ceremony of communion" is portrayed the symbol of the new age which is upon us, the Aquarian Age, the age of the Water Carrier.
In this ceremony is perpetuated for us the story of the universality of God's love, the need for our individual purification, and the opportunity to share with each other that which belongs to all. The water, which has been magnetized by the presence of The Buddha and of The Christ, carries certain properties and virtues of a healing and helpful nature.
Thus blessed, the crowd silently disperses.”
5 February 2007
Moon Calendar
This month full moon (Poornima) fell on Thursday, February 1st. If you want to check out upcoming full moons and Deepam dates please check out:
The link will give you information about full moon (Poornima) and Deepam dates at Arunachala all the way through to the end of 2009.
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