Why do we celebrate Ramadan?

In Islam, Ramadan is a holy month, during which fasting, Quran recital, self-restraint and prayer is observed.  Fasting is one of the five fundamental pillars of Islam.  Each day during Ramadan, Muslims do not eat, or drink from sunrise to sunset.  Charity, good will, and personal reflection is also practiced.  Muslims break their daily fast by sharing meals with family and friends.  The end of Ramadan is celebrated with a 3-day celebration, known as Eid El-Fitr.

Ramadan is a month of cleansing and complete submission to God.  Muslims fast for 30 days straight.  Ramadan serves as the Islamic month during which the initial verses of the Holy Quran, (the Holy Scripture in Islam) were revealed to the Islamic prophet, Muhammad. Fasting is an act of self-discipline and patience and provides for the opportunity to connect with God on a spiritual level. 

The Holy Month provides more to the soul than just abstaining from food and drink, as people must also refrain from any forbidden acts, including backbiting, gossip, speaking obscenities, smoking, sexual relations and immoral behavior and thoughts.

Ramadan is also a time when family bonds are strengthened and communities spend much time together, sharing meals and offering prayers. It is a time for charity and a time to give thanks for what we have.

For some Muslims across the world, Ramadan began on Tuesday, while others began observing on Wednesday. The reason for the discrepancy in the start of the month is because Ramadan is the ninth month of the Islamic lunar calendar; the beginning of each Islamic month is marked by the sighting of the crescent (new moon) following the full moon. The sighting of the crescent is sometimes not confirmed by all Muslims. Hence, they may begin the fast at different times.

SREE NARAYANA GURU-SPIRITUAL LEADER AND SOCIAL REFORMER

Sree Narayana Guru was born under the star 'Chathayam' in the month of 'Chingam' in 1856 AD (1032 of the Malayalam calendar) in the village of Chempazhanthi in Trivandrum, the capital of Kerala as the son of Madan Asan, a farmer, and Kutti Amma. Yet Gurudev reportedly told some of his followers that he was actually born in 1030. When his 60th birth anniversary was being celebrated 1916 he laughingly said "my 60th birthday (sashtabhdhapoorty) was quite a while ago. His parents, ‘Madan Asan’ and ‘Kutty Amma’ endearingly called him ‘Nanu’. At the age of five, he began his education in the neighboring school in the old “Gurukula” model.'Madan Asan' was also a teacher ("Asan") who was learned in Sanskrit and proficient in Astrology and Ayurveda.

Sree Narayana Guru was born under the star 'Chathayam' in the month of 'Chingam' in 1856 AD (1032 of the Malayalam calendar) in the village of Chempazhanthi in Trivandrum, the capital of Kerala as the son of Madan Asan, a farmer, and Kutti Amma. Yet Gurudev reportedly told some of his followers that he was actually born in 1030. When his 60th birth anniversary was being celebrated 1916 he laughingly said "my 60th birthday (sashtabhdhapoorty) was quite a while ago.

About Family
His father was Madan Asan and his mother Kuttiyamma. His family, Vayalvaram house, enjoyed a high level of social respectability and economic status. He was named Narayanan and came to be called Nanoo. Nanoo had three sisters.In those days peoples was divided into higher caste and lower castes,society was in the strangulating grip of caste system.The peoples practised untouchability and not co-operate with each other.

Education

At the age of five, Nanoo began his education in the neighboring school in the old “Gurukula” model.From his childhood he exhibited prodigious powers of memory. He learned things quickly, and thoroughly remembered what he learned.'Madan Asan' was also a teacher ("Asan") who was learned in Sanskrit and proficient in Astrology and Ayurveda. As aboy, Nanu would listen to his father with keen interest narrated stories from the Ramayana and the Mahabharata to the simple folks of his village.young Nanu continued to be educated at home,under the guidance of both his father and uncle Krishnan Vaidyan who was a reputed Ayurvedicphysician and a Sanskrit scholar, where he was taught the basics of the Tamil and Sanskritlanguages and traditional subjects such as Siddharupam, Balaprobhodhanam and Amarakosam. Afterhis elementary education in this school, he became the disciple of a great Sanskrit scholar ‘Raman Pillai Asan’ of Puthuppally Varanappally familyin Central Travancore. He learned poetry, drama, logic, poetics and grammar from Kummampally Asan. Nanoo loved solitude and contemplation. During his stay at Varanappally he showed his talent for poetry. He composed some hymns and devotional songs. During his stay in Varanappally nanoo was called Nanoo Chattampy (chattampy in those days meant "senior student' or "monitor"). During 1881 nanoo returned from varanappally and started teaching children's for some time.From that time the people respectfully called him "Nanoo Asan".

Marriage

According to the custom of the time a wedding could be solemnized in the absence of the bridegroom if the bridegroom's sister offered a thali to the bride. Nanoo Asan's wedding was formally solemnized that way in 1882.The marriage was conducted at the behest of his guardians and Nanoo Asan soon stopped going home. After two months he left his native place forever.

As a Spiritual Wanderer

Thus Nanoo began his career as an itinerant sanyasin. He became a 'Parivrajaka' (one who wanders from place to place in quest of Truth). He spent his days in forests, caves, seashores, and in temples. When hungry, he would eat what was offered by strangers. During this period he stayed for a short while in the house of Perunnalli Krishnan Vaidyar, a renowned scholar and physician of Travancore, and studied some rare medical books written by him. It is believed that he first met the Chattampi Swami here.Their meeting proved to be the beginning of a intimate friendship.In 1884 nanoo met Thykkattu Ayyavu, a distinguished yoga guru of Trivandrum. Ayyavu Swami was a well-known instructor of yogic practices. From him Nanoo learned 'yogasanas', practices like Nauli, Dhoudi, and Khadam and Khechari mudra. This was around 1884 (1060).

Sree Narayana Guru with Kumaran Asan

Gurudevan's father Madan Asan died this year 1884. Naniasan records the incident thus:
"One day I and Gurudev were sitting on Aruvippuram Rock when he looked at me and said 'Madanasan must be dead'. After while a messenger came bearing the news of Madan Aasan's death. Gurudevan observed tapas and meditation in Pillathadam cave at the top of the Maruthwamala. The maruthvamalla Hills was located in kanyakumari district,Tamil Nadu.SreeNarayanaguru was enlighted in the cave of marutvamall hills.Guru found this hills and cave as guru was a wanderer for seeking truth.SreeNarayanaGurulived in this cave and sustained himself mostly with berries and tubers, and drank from the mountain brooks.During those days, guru prayed to god. Conceiving the supreme to be Shiva. While guru sat for hours in the same posture in the solitude of the cave, a cobra and a tiger guarded him.

On one occasion guru became very hungry and at that time guru saw At that time he saw a leper coming to him with a begging bowl. It contained fluffed tapioca. The leper offered it to guru. Like intimate friends they ate from the same bowl. The leper was not an apparition. He was an actual man.How did he come there, was a mystery! After partaking of the food he bade farewell with out either of them making any attempt to know each other.Soon people came to know that Gurudev was observing tapas at Maruthwamala. Some of them reached Maruthwamala, facing hazards, and had a darsan of Gurudev.

Gurudev's mission in life began to evolve: redressing the evil customs and the removing caste discriminations which corroded Indian society. He was to reform the oppressed classes that had dropped off the scale of the caste system. The conditions in Kerala at that time were appalling. Divided among themselves, the people were steeped in superstition. Not surprisingly Swami Vivekanda described Kerala as a 'lunatic asylum'.During this period of wandering as a sanyasin, Sree Narayana Guru spent his time mostly among the low-caste people. No doubt because he wanted to make them aware that his life's mission was to reform them.Gurudev lived among the poor and partook of their food. Fish was part of the diet. At night he would sit on the seashore looking at the sea, lost in meditation. The people came to know him intimately. It was at this time that the people began to call him 'Nanoo Swami'. Soon they came to believe that Narayana Guru was a great yogi who performed miracles.People of all religions, including Christians and Muslims, respected him. There were also those who misunderstood Gurudev, out of ignorance about his life and deeds. But he was unaffected by praise or criticism.He slept in inns, wayside rest-houses and on open grounds. Experiencing for himself the inequalities, injustices and evil customs which existed in society, this itinerant life went on for four to five years and it played a vital role in moulding Narayana Guru's later activities. In the course of his travels he once reached the place Aruvippuram in Neyyattinkara. Aruvippuram was then a dense forest, teeming with wild animals.

CHITOOR KONGANPADA

Konganpada, the only war festival celebrated in Kerala, is held at Chittur Bhagavathy temple near Palakad. The temple is about 11kms away from Palakad town. Chittur Konganpada combines religion with mythology and history. The festival is held on the first Monday after the full moon of Malayalam month Kumbham (February or March). The main deity of the temple is Bhadrakali who is believed to be the sister of Kodungallor Bhagavathi. The idol of the Bhagavathi in the temple is about 10 feet tall. The temple is opened only on Tuesday and Friday of a week. It also opens on special days like Navaratri (9 days), 41 days during Mandalam and 31 days of Karkidakam month.

The festival is celebrated to commemorate the victory of Nairs at Chittur over the military of nearby Konganadu during 918 A.D. It is said that there was constant fights between the Kerala kingdoms on the western side and the princely state of Konganadu on the eastern side of Western Ghats. The people of Chittur believe that Goddess Bhagavathy saved them from the attack of Chola King Rajadhi Raja.

The festival celebration commences with ‘chilambu’ which recalls the war declaration of Konganpada. It is followed by flag hosting ceremony next morning to show their willingness for the war. Another ritual performed during Konganpada is rolling a bell and making predictions according to the place where the bell stops. By the evening of the first day people gather near the temple. After three pop gun shots they march as a procession to a place called ‘Aripathattu’, which is the battle ground. The procession is guided by oracle of the temple (velichapadu). At night they return from the battleground and the procession resumes on the next day from Vettakorumakan kavu. In that procession small boys will dress like girls called kumaatti and participate in the festival. It will encircle the temple and a messenger from Konganpada reads a scroll declaring the war. At night the symbolic war begins and men engage in mock fights wearing buffalo masks to symbolize dead buffaloes of Konganpada. 

On the third day 101 rounds of kathina vedi (iron pipe crackers) commemorates the historic victory. The festival comes to an end with a hour long percussion.

Chittur is easily accessible from almost all parts of Kerala. Nearest railway station is Palakad railway station which is nearly 11kms away from Chittur. Coimbatore airport in the neighboring state of Tamil Nadu is just 55km from Palakad. Cochin International airport is at a distance of about 135km.

Theyyam- A ritual artform in Kerala

Theyyam is a popular ritual art of Northern Kerala usually performed in temples as a part of daily rituals and festivals. The word ‘Theyyam’ is merely a corruption of Daivam. It is carried out in the districts of Kannur and Kasargod mainly during the festival season i.e. November to May.  It is one of the oldest and famous religious dance forms glorifying the God. It embraces almost all classed and castes of the Hindu religion. The performers of Theyyam are usually from low class of Hindu Community. This ritualistic art form is unique because of its participation from upper class Brahmins and lower class tribals. 

According to epics the land of Kerala was made by Lord Parasurama and he sanctioned festivals like Kaliyattom, Puravela and Theyyattom to the people of North India. He also assigned the responsibility of performing Theyyam dance to indigenous tribal communities like Malayar, Panan, Vanan and Velan. Bhagavathi, the mother Goddess and the united form of three principle forms, Brahmani (Saraswathi), Vaishnavi (Lakshmi) and Shivani (Durga), has an important place in Theyyam. The practices like spirit worship, ancestor worship, hero worship, masathi worship, serpent worship, animal worship, tree worship, worship of Goddess of disease and worship of Gramadevatha are included in the main stream of Theyyam.

The Theyyam is performed in open theatre along with drummers reciting a particular ritual song. The first part of performance is known as Vellattam or Thottam. The ritual song describes the legends and myths of the divine shrine or deity. In the second part the performer comes with proper make up and costumes. Folk music instruments such as chenda, tuti, kuzhal and veekni are used. The theyyam dance has different steps called Kalaasams. Each Kalaasam is repeated from first to eighth step of footwork.

The festival of Theyyam extends from 3-11 days during the month of November to February. Perumthita Tharavad is such a festival celebrated at Kottamkuzhy of Kasargod district. Large number of tourists and devotees gather there at this time. Grand performances of different variety of Theyyam like Chamundi theyyam, panchoorla theyyam, elayoor theyyam, Muthoor theyyam etc are performed here. Kanathoor nalvar bhoothasthanam is another extremely popular Theyyam festival in Kerala. Theyyam is performed on all days at Parassinikadavu Sree Muthapan temple, Kannur.

Ramayan of Thailand

Thai Ramayan is the national epic of Thailand, it is taught also in universities and schools of Thailand.

The names of the characters-

Phra Narai/Witsanu (Narayana/Vishnu)

Phra Isuan/Siwa (Isvara/Shiva)

Phra Phrom (Brahma)

Phra Uma-thewi (Uma/Parvati) - Consort of Phra Isuan

Phra Laksami (Lakshmi) Consort of

Phra Narai Phra In (Indra) - The King of thevadas- lesser celestial deities. Father of Pali.

A-thit (Aditya or Surya) - the solar deity.

Phra Phai (Vayu) - the wind deity. Father of Hanuman

Phra Witsawakam/Witsanukam (Vishvakarman)

Phra Ram (Ram) - The son of the king Tosarot of Ayutthaya and the Incarnation of Pra Narai. Nang Sida (Sita) - The wife of Pra Ram, who embodies purity and fidelity. Incarnation of Nang Lakshmi. Phra Lak (Lakshman), Pra Phrot (Bharata) and Pra Satrut (Shatrughna) - half-brothers of Pra Ram, who represent the reincarnated possessions of Pra Narai. Thotsarot (Dasaratha) -often called Thao Tosarot. King of Ayutthaya and father of Pra Ram and his brothers. Nang Kaosuriya (Kausalya) - one of the three wives of Tosarot, mother of Pra Ram. Nang Kaiyakesi (Kaikeyi) - one of the three wives of Tosarot, mother of Pra Phrot. Nang Samut-thewi (Sumitra) - one of the three wives of Tosarot, mother of Pra Laks and Pra Satrut. Friends of Phra Ram Hanuman - God-king of the apes, who supported Pra Ram and acted as the monkey general. Pali Thirat (Vali) - King of Kitkin, elder brother of Sukreep and uncle of Hanuman. Sukreep (Sugriv) - Viceroy of Kitkin, younger brother of Pali and uncle of Hanuman.

Some Distinguishing features of Hinduism

Hinduism has certain unique features that distinguishes it from all other religions.

1. According to Hinduism God is one indivisible, universal and eternal self. The one becomes many and the many have to return eventually to the one as a part of the process of creation and destruction.

2. Hinduism believes that man is eventually divine in nature.The basic purpose of a human being is to realize his divine nature and return to his original abode.

3. Hinduism firmly declared that desire is the root cause of suffering. Actions performed out of desires and attachment lead to bondage and suffering.

4. Hinduism also believes that world is an illusion or maya. Attachment with it is the cause of birth and death. When a person overcomes his delusion and attachment to the world with his knowledge, selfless actions, detachment and withdrawal of senses, he attains liberation.

5. It is said that each being is born numerous times on earth until it attains liberation. The physical body is just like a garment which is worn and discarded at the end of each lifetime of the soul.

6. Not only human being but also all living beings contains the individual self. Beings continue to evolve and degenerate in to lower life forms upon the actions they perform in the period of lifetime. Human life is a precious opportunity to attain liberation.

7. God is a dynamic and active principle who is responsible for all happenings in all worlds. He upholds and enforces the divine law(Dharma) to keep the world in peace. When the world goes in to disorder or when evil gains ascendance, he incarnates upon earth to destroy the evil.

8. Hinduism also believes in the concept of Karma according to which all actions produce positive or negative consequences. One should perform their actions selflessly without desire for their fruit and offer them to god as sacrificial offering.

9. Hinduism is not a dogmatic religion. It affirms that the paths to God are many and whatever path one may choose, one will attain them only at the end. One should exercise discretion in choosing one's spiritual path and methods of worship.

10. Hinduism does not believe in converting other people to its faith especially when they are not qualified and when they are not ready. An individual has the freedom to choose his or her faith but no one should force others or tempt them with reward to change their faith. It would be a great disservice to humanity.

Upanishads

The term Upanishad literally means "sitting down near" or "sitting close to" and implies listening close to the mystic doctrines of a guru or a spiritual teacher who has cognized the fundamental truths of universe. In other words Upanishads means Brahma knowledge by which ignorance is annihilated. Historians say that Upanishads were composed from around 800-400 BC. Several versions of the writings have been written later several times.

It has been found that there are more than 200 Upanishads written. But only 13 of it has been identified out as presenting core teachings. They are Chandogya, Kena, Aitareya, Kaushitaki, Katha, Mundaka, Taittriyaka, Brihadaranyaka, Svetasvatara, Isa, Prasna, Mandukya and Maitri Upanishads.

One of the writing in Brihadaranyaka upanishad is as follows: 
"From the unreal lead me to the real!
From darkness lead me to light!
From death lead me to immortality!"

The authors of upanishads are many and cannot be highlighted with a single author. According to some scholars the main figure in the upanishads is Yajnavalkya , the great sage who propounded the doctrine of neti-neti, the view that 'truth can be found only through the negation of all thoughts about it'. Other important sages are Uddalaka Aruni, Shwetaketu, Shandiliya, Aitareya, Pippalada, Sanat kumara etc. Many earlier Vedic philosophers like Manu, Brihaspathi, Ayasya and Narada are also in upanishads.