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Pancha Maha Yajnya_Bro

Apr 06, 2018



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  • 8/3/2019 Pancha Maha Yajnya_Bro


    v@ fl fiUSfi fiDUfl fi fific- fir

    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

  • 8/3/2019 Pancha Maha Yajnya_Bro



    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.


    Pancha Maha YajnaAn Evening o Dance


    Recognition o Inspiring Role Models


    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.

  • 8/3/2019 Pancha Maha Yajnya_Bro



    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


    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


    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

  • 8/3/2019 Pancha Maha Yajnya_Bro



    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

  • 8/3/2019 Pancha Maha Yajnya_Bro



    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


    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


    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

  • 8/3/2019 Pancha Maha Yajnya_Bro



    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


    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


    With the angraha, grace, o all orms o Lakshmi

    lie will be lled with meaning and doing.

  • 8/3/2019 Pancha Maha Yajnya_Bro


    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