Why Modak is Ganesha's favourite?

    

       Ganesha is fond of a particular sweet called Modaka.  Modaka is a steamed dumpling made of rice flour dough containing jaggery and coconut and sesame.

       The shape and constitute of Modaka is very significant.  It looks like a bag of money, similar to one carried by Kuber, treasurer of the gods.  Thus, is it a symbol of wealth, and all the sweet pleasures that wealth gives man.  

       It is also shaped like an upward pointing triangle, which, in Tantrik art, represents spiritual reality, in contrast to the downward pointing triangle which represents material reality.  

       Thus the Modaka has the aesthetics and flavor of material reality but the geometry of spiritual reality.  

Source: Excerpts from the Book on "99 Thoughts on GANESHA" by Devdutt Pataanik

THE FOUR CASTES

VARNA DHARMA 

       The word 'VARNA DHARMA', means the duties prescribed for each caste.  The word 'caste' is a problem for many people today because over time, the whole idea has come to be entirely misunderstood.

MEANING OF THE WORD 'VARNA DHARMA':

       In Sanskrit, varna means to describe or that by which a thing is described.  Varna can also mean name, color, form, quality, relationship and so on, because we describe a thing according to these attributes.  When we study a science, botany or zoology for instance, the entire vegetable and animal kingdom are classified according to similar qualities and attributes.   The same is true in the material sciences such as physics and chemistry, where elements and minerals of similar properties are grouped together.

       Among human beings there is also much variety in color, shape, ability, mental temperament, and so on.  When we say that all human beings are equal, we mean this to be true from the spiritual standpoint, in that each one has capacity to do something, whatever it may be.  Each one has a particular ability by nature:  One person performs physical labour, another writes poetry, or does public speaking, and yet another does social service work.  Thus just as objects and beings are classified in other sciences according to their different natures, spiritual science also classifies society into four groups, the catur varna.  These four types of people are found everywhere in the world, not just in India.  In this regard, Lord Krishna makes a famous statement in the Bhagavad Gita, which says:

THE FOUR-FOLD CASTES HAS BEEN CREATED BY ME ACCORDING TO THE DIFFERENTIATION OF GUNAS (QUALITY) AND KARMA (ACTION).  (IV: 13)

       There must always be a basis for classifications.  For example, countries of the world are classified as "third-world countries," "developed nations," or "underdeveloped nations."  But, what is the standard of measurement here?  From what stand point is one country considered developed or underdeveloped?  Because if we look from a spiritual standpoint, those that are considered materially underdeveloped might be the most developed spiritually.  The catur varna are classified based on guna and karma.

CASTE BASED ON KARMA

[1]  Brahmins (the thinking class):  With respect to this first category, karma would mean one's ability to study, research, invent, discover, teach, and do other such work that requires much thought.  Everyone is not able to do this.  Just as we see the number of dropouts from secular schools increasing, the same is true in the spiritual field.  

     From Vedic times onwards, those who were of an intellectual nature, capable of studying and teaching, were called brahmins, the thinking class.  This is why every organization always has an advisory board -- a "think tank" -- to create new ideas and make decisions.  

[2]  Ksatriyas (the leader class):  The  second category is capable of leading the society towards the ideals shown by the brahmins, of looking after the people and of courageously fighting battles when necessary.  Though the "thinker" has visions or ideals for society, he does not always have the capacity to bring them about in a practical way.  Hence, the ksatriya is needed, as this type of person can act on the ideas.  The ksatriyas are the natural-born leaders of society.

[3]  Vaisyas (the business class):  The third category, that of the vaisyas, have a propensity to produce wealth, not only for themselves but for society at large.  These are the people engaged in agriculture, cattle-raising and other businesses.  We all know that not everybody has this business tendency and know-how.  

[4]  Sudras (the labour class):  The fourth category is made-up of those who perform service (seva).  They are not capable of thinking of ideas, leading the society, or producing much wealth, but when they are told what needs to be done, they will do it.  Therefore, in every organization, there are people who give suggestions and make plans, others who put the plans into action, others who do the fund raising, and still others, who do whatever practical labour needs to be done.

       The main point is that everybody is capable of doing one thing or another, and no category is in any way inferior to another.  In fact, when you understand the real meaning of the four varnas, you will see that each of us is really a brahmin, ksatriya, vaisya and sudra, all put together in one!  Personally, I find this is true: in one field I am able to have an idea or vision, but I am not able to work, but do not have creative ideas  Practically speaking, all four types are necessary in our individual lives, in the family units, and in social activities.  Yet a person is called a brahmin, ksatriya, vaisya, or sudra depending on whether his or her nature is predominantly that of a thinker, leader, business person, or worker.

CASTE ACCORDING TO GUNA:

       As Lord Krishna explained in the Bhagavad Gita, the classification of castes is also based on one's inner mental qualities or gunas.  It is said that human nature and all nature (prakriti) is composed of three gunas: sattva, rajas and tamas.

       Sattvoguna is of the nature of knowledge:  a desire for knowledge and the qualities of love, faith, kindness and compassion.  The rajoguna is of the nature of activity.  Numerous desires and ambitions are its manifestations.  Tamas is of the nature of inertia, and it manifests as dullness and little interest or ambition of any kind.

      A Brahmin is described as one who predominantly sattvic, with some rajas and a little tamas in his personality.  A ksatriya is one who is predominantly rajasic, a very ambitious person, with some sattva and a little tamas in him.  A vaisya is one in whom the guna of rajas is predominant, yet with almost as much as tamas and the least amount of sattvoguna.  The sudra is predominantly tamasic, with some rajas and very little sattva.

       In conclusion, we have seen that the division of the varna asramas is based on action (karma) and quality (guna) -- not on birth (janma), as is commonly understood today.  In fact, the Manu Smriti says that everyone is actually born as sudra (janmana jayate sudrah) because at birth we are basically the raw material of life, from which anything can be made.  We cannot judge what a person will be by what caste he is born into, for a brahmin can become sudra and a sudra can become a brahmin.  Some people live an inspired life in their youth, but later on become dull and debased.  While others begin life by being dull, but become very bright and successful later on.

      How, then, did this caste-by-birth system come about?  This has happened only in the last several hundred years, when people with brahmin qualities, for instance, began to marry only those people with similar qualities.  Children born into such a family were then called brahmins.  However,  this was not the original intent nor the basis upon which the varnas were actually divided.  As it is said in the Canakya Sutra, "A person should be engaged only in a field of activity that he is capable of doing."

       When this principle is followed there is no problem.  Furthermore, if everyone has the attitude that I am capable of doing this particular work and am doing it to serve the society, then naturally there will be dharma, the total integration of society as well as of the individual.  If we do not have this understanding, disintegration will be the result.

Devotion to one's Duty:

       As explained earlier, dharma is that which integrates the individual as well as society and enables one to ultimately reach the true dharma, abidance in the absolute nature of the Self.  Whether one is capable of thinking and planning of leading, creating wealth, or doing manual labour, dharma is fulfilled when people of all four castes, or varnas, perform their duties and responsibilities completely in an attitude of selflessness.  In the field of education, for instance, if the students are sincerely interested in their studies, if the teachers are devoted to their profession, and if the administration is devoted to its own task, the schools will run smoothly.  At home,  if mother, father and children all fulfil their duties devotedly, there will be sweetness and peace in the house, but if everyone argues and wants to give up their own duty, saying, "Why do I have to do this, why do you not do it?"  there will only be friction.  Disharmony comes about only when we are careless and forgetful of our duties. 

       In the Bhagavad Gita, Lord Krishna says, "Engaged in one's own duty, one attains perfection." [XVIII:45].  

       Devotion to duty gives us purity of mind and this purity brings about inner perfection and complete Self-unfoldment.  A doctor does not have to do the work of a Lawyer, and a Lawyer does not have to do the work of an engineer.  Each one should remain devoted to the work of which he is capable.  Perfection of a worldly kind too, even national fame, is attainable by one who devotes his or her entire energy to his or her special field of interest and talent.

DEDICATED ACTION:
    

       With what attitude should we perform our work?  The Lord tells us in the Gita:

He from whom all beings have evolved, by whom all this world is pervaded, worshiping Him with one's own duty, one attains perfection.  [XVIII:46]

       Whatever work we do should be looked upon as duty and should be done as worship of the Lord in an attitude of dedication and surrender.  Which Lord should we worship?  We should worship that supreme Lord from whom this entire world has emerged and by whom this entire world is pervaded.  Work done with this attitude of worship of the infinite Lord is called as true karma.

       To understand how dedicated action integrates society, let us take an example of how a good cup of coffee is made.  First we must have the four ingredients: water, coffee powder, milk and sugar.  The nature of the water is not that of the powder; the nature of the powder is not the same as the sugar.  Each ingredient has its own special quality. We cannot say that one ingredient is more important than the other.  Here there is no question of superiority or inferiority.  But when all four ingredients are mixed together in proper proportion and each ingredient surrenders or offer its quality for the sake of the whole, then that coffee is wonderful!  Imagine if the coffee powder says, "I am superior!  Why should I surrender?" and it decides to withdraw its quality!  The result will be no coffee at all.

       Society is something like this cup of coffee.  It is made up of its four ingredients, the four castes, and each one has its own nature, its own special contribution to make to the whole.  None is superior to the other.  If each individual becomes dedicated to offer his or her own best qualities in serving others, the result will be a better society.

       Problems in society arise only when we assume a mistaken sense of superiority and inferiority.  Though in India they say problems are because of the caste system, we find that the same kinds of pressure exist almost everywhere, in communist, capitalist, or social countries, whether or no the divions of people are called brahmins, ksatriyas, and so on.  If it is not a problem of caste, it may be due to racial discrimination or something else.  when individual or racial discrimination or something else.  When individuals or racial discrimination or something else.  When individuals or racial groups think themselves superior to others, they will want to exercise authority over the other parties.  This may continue for sometime.  But how long will the oppressed remain suppressed and controlled?  Sooner or later they will revolt and a struggle of some kind will ensure, sometimes even leading to war.

       Remember, it is not that something is necessarily wrong with the social or political system.  The system can only work property when all its component parts work in harmony and with dedication.  The present degraded condition in India and everywhere else in the world is due only to human's greed, selfishness, pride, arrogance and other such negative qualities.

       In summary, varna asrama dharma is the fulfillment of all our duties given to us according to our station or stage in life, performed in an attitude of worship, and offered to the Lord for the benefit of the entire society.  

THE LEGEND OF GODDESS KANYA KUMARI

GODDESS KANYAKUMARI

KANYA-KUMARI MEANING:

     Kanyakumari is the Southern tip of Indian peninsula where three water bodies - Indian Ocean, Arabian Sea and the Bay of Bengal -- meet.  It is also the shrine of the goddess of the same name.  The word KANYAKUMARI is the portmanteau of the words KANYA meaning 'Young Girl' and KUMARI meaning 'UNMARRIED'.  The word KUMARI also has the implications of being virgin.

       A young girl, Kanya-kumari, meaning one who is virgin, invokes Shiva and expresses her desire to be his wife.  Shiva agrees.  But the devas are not pleased with this news.  As long as Kanya-kumari is without husband and children, she has the power to kill demons.  

      Her power unused in marriage and motherhood will also prevent the sea from overwhelming the land.  So they go out of their way to disrupt this wedding.  They tell Kanya-kumari that to ensure the marriage is a happy one she has to marry at sunrise the following day.  But Shiva lives far away in the north of Mount Kailas; he must be asked to set forth immediately and travel through the night.  

       Shiva agrees to travel fast, eager to meet his bride, while Kanya-kumari spends the night preparing the wedding feast, adorning herself with cosmetics and jewellery.  

       In the middle of the night, the devas take the form of roosters and start to crow.  Shiva thinks the sun is about to rise and that he will not make it to the wedding on time.  So he turns around, disappointed.  When the sun really does rise, there is no sign of Shiva.  

      A heartbroken Kanya-kumari breaks all the pots containing the wedding feast; the pulses and grains turn into the colorful sand that one finds near the southern tip of India.  She washes away her cosmetics in the sea: that is why the sea is multi-coloured there.  

       She stands on the Southern tip, killing demons, preventing the sea from overwhelming the land and, like a divine beacon, enabling fishermen to battle tempestuous seas and come home safe to their wives.

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Source: Excerpts from 7 Secrets of the Goddess by Devdutt Pattnaik

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Hindu Tradition of Piercing Baby's Ears

The Origin and Early History

     Boring of different limbs for wearing ornaments is current among savage peoples all over the world.  So its origin is very ancient.  But even when civilization progressed, ornamentation continued, though it was refined.  In the case of boring ears, it was undoubtedly ornamental in its origin, but later on it proved to be useful, and for emphasizing its necessity, it was given a religious coloring.  Ears of a child should be bore for protection [from diseases] and decoration.  It is explicitly prescribes the boring of ears for preventing hydrocele and hernia.  Thus, it was a precaution taken early in life, so that the chances of the above diseases may be minimised.

      The cause of the late inclusion of this ceremony in the list of the Samskaras is that its original purpose was decorative and there was the absence of any religious idea associated with it.  It was only in very wide sense that it entered the holy precincts of the Samskaras.

      But there is one hymn in the Atharvaveda which refers to ear-boring. 

The Age and Time of Performance

       This ceremony was performed on the tenth, the twelfth or the sixteenth day after the bird of the child according to Brhaspati.

       Garga regards the sixth, the seventh, the eighth or the twelfth month as suitable periods.  In the opinion of Sripati, the Karnavedha ceremony should be performed before teeth of the child come out, and while it is still creeping on the lap of the mother.  The Katyama Sutra, however, prescribes the proper time of performing the ceremony in the third or fifth year of the child.  

       The idea of underlying the early age was that the boring would be easier and less troublesome to the child.  Taking physical facility into consideration Susruta prefers the sixth or the seventh month.  At present it is performed with the Upanayana.

The Performer

       In the opinion of the Katyayana Sutra father performed the ceremony, but it is silent as to who should bore the ears.  According to Susruta a surgeon should pierce the ears.  But Sripati, a medieval writer, allows this privilege to a professional needle-maker, more often a goldsmith.  Susruta was more reasonable in his prescription than Sripati.  The goldsmith, however, has acquired a hereditary experience and in the majority of cases it is he who is invited to bore the ears.

The Types of Needle

       The types of needle with which the ears were bored are also determined by writers on ritual.  "Gold needle lends elegance, but one can use silver or even iron needle according to his means."  Description was made according to the caste of the child.  "The needle for a prince should be made of gold, that of a Brahmana and a Vaisya made of silver and that of a Sudra made of iron.  The basis of this differential treatment was economic.

A Compulsory Ceremony

       When the Karnavedha assumed a religious garb, its performance became compulsory and its omission was regarded a sin.  The defaulter was thought to be fallen from his status.  Devala, a medieval Smritiwriter, says, "All the accumulated merits disappear at the sight of a brahmana, through whose ear-holes do not pass the rays of the Sun.  No gift should be given to him in the Sraddha ceremonies.  If one gives, he becomes an Asura or demon.

The Ceremonies

       The Karnavedha ceremony described in the Katyayana Sutra is very simple.  On an auspicious day, the ceremony was performed in the first half of the day.  the child was seated facing towards east and given some sweet-meats.  Then the right ear was bored with the verse "May we hear auspicious things through ears etc., and the left ear with the verse, "Vaksyanti etc.,"  The ceremony closed with the feasting of the Brahmanas.

Susruta on the Boring of Ears

     

       Susruta gives a very cautious procedure of the ceremony.  He says that the ceremony should be performed in the sixth or seventh month, in the bright half and on an auspicious day.  After the preliminaries the child should be put on the lap of the mother or the nurse.  Then the child should be fondled and persuaded by means of toys.  Now the surgeon should pull the ears with his left hand and bore them slowly at the natural holes which are visible in the sunlight.  If the ears are tender they should be pierced with a needle, if stiff with a probe.  After boring oil should be applied to the ears by means of a cotton thread or bougie.

Later Phases

       The later writers on the Samsakra introduced more religious elements and social mirth in the ceremony.  On the day of performance Kesava [Lord Visnu], Hara [Siva], Brahma, the sun, the moon, deities of quarters, Nasatyas, Sarasvati the Brahmanas and cows were worshipped.  The Teacher of the family was decorated and offered a seat.  Then the nurse, wearing white garment, brought the child well-adorned, with its painted with red powder.  The child was persuaded and kept still.  The surgeon pierced the ears in one stroke but very lightly.  The right ear of the boy and the left of the left of the girl was bored first.  In the end, presents were given to the Brahmans, astrologers and the surgeon.  Ladies, friends, the Brahmans and relatives were paid respect and entertained.

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Excerpts from the Book on "HINDU SAMSKARAS" by Rajbali Pandey

In Indian culture..Why do we celebrate Krishna Janmashtami?

In Indian culture..Why do we celebrate Krishna Janmashtami?

      Bhagwan Shri Krishna incarnated five thousand years ago, at the end of cosmic phase, known as Dwapar-yug.

Purpose of Incarnation

      In the Gita [4/7.8], Shri Krishna proclaims:

     "Yada yada hi dharmasya glanir bhavati Bharat...

     ... Dharma sansthapanarthaya sambhavami yuge yuge."

      i.e., I incarnate whenever Dharma declines and evil predominates, to establish Dharma Dharma and vanquish evil.

       In the Bhavishyottar Puran Shri Krishna himself extols the celebration of Janmashtami to Yudhishtir, the eldest of the five Pandavas.

       He incarnated in Mathura (Uttar Pradesh) to vanquish evil elements who were harassing pious people.  His second reason was to fulfill the pledge he gave to Vasudev and Devki.  When they married, Kamsa heard a divine proclamation that the couple's eighth son would be his nemesis.  To obviate this, Kamsa imprisoned the couple and killed the first seven sons born to Devki.  When Shri Krishna was born, Vasudev placed him in a cradle.  The prison's doors opened miraculously and he forded the river Yamuna with the divine child.  Thus, Shri Krishna survived.  

       During childhood he eradicated evil elements such as Bakasur, Aghasur, Putna, Kaliyanag and Kamsa.  Later he removed mighty evil kings from all over Bharat who were causing anarchy and inflicting needles misery on people.  By this mission, he fulfilled Paramatma's prophecy to remove evil and established dharma and peace in the whole of Bharat and reunified it.

Sentiments

       The first important sentiment of Janmashtami is to observe dharma.  Since humans are all imprisoned in samsar, Paramatma incarnates in this 'prison' with man, establishes dharma and redeems him from maya.  Man can transend maya only if he seeks Paramatma's aid, as did Arjun during the battle of Mahabharat.  As Bhagawan Ved Vyas proclaims:

       'Yato Krishnastato dharmaha, yato dharmastato jayaha."

       - Mahabharat Critical edition 13/153/39, 6/62/34

      i.e., Where there is Krishna, there is dhama,  where there is dharma, there is victory.  

       Since Duryodhan, leader of the Kauravas, did not observe dharma, he did not have Krishna.  No Krishna, no victory.

Sharanagati [Refuge]

   
      During the battle, Shri Krishna imparted divine knowledge to convince the relucatant Arjuna to fight.  This divine knowledge is known as Bhagavad Gita.  In the Bhagavad Gita 18/66 the following slok [18/66] as its essence:

       Sarva dharman parityajya maekam sharanam vraja,

       aham twa sarvapapebhyo mokshishyami ma shuchaha.

       i.e., O Arjun!  Forsake all your personal beliefs and surrender to me.  Do not lament for I shall deliver you free from all sins.

       Therefore, the true spirit of Janmashtami is for devotees to implicitly surrender at Paramatma's lotus - feet, while staunchly observing dharma.

Ideal Devotee

       Shri Krishna stipulates:
       "Brahma bhutaha prasannatma na shochati na kankshati,
       Samaha sarveshu bhuteshu madbhaktim labhate param." - Bhagavad Gita 18/54

       i.e., One who becomes brahma-rup and offers devotion to Parabrahma, forever remains blissful and attains the highest glory of Paramatma.  'Brahma-rup' simply means to become an ideal devotee, like Arjun, who represents Nar, and to then worship Krishna - Narayan.  Hence, the murtis of Nar-Narayan.

       Similarly, Shri Krishna played the Maha Ras (divine stick dance) with the Gopis of Vrundavan because of their unalloyed devotion to him.  Radha was the foremost among them.  Therefore, devotees should develop Gopi-bhav, to become Radha-rup (like Radha) to worship Shri Krishna.  Hence, the murtis of Radha-Krishna are consecrated in mandirs.  This establishes the eternal principle of worshipping Paramatma, by becoming Radha-rup, like His ideal devotee; to become Akshar-rup to worship Purushottam.  Hence to become Akshar-rup or gunatit, Shri Krishna has given two chapters in the Bhagavad Gita, aksharbrahma Yoga [Chapter 8] and Purushottam Yoga [Chapter 15].

       In addition to such surrenderance, how should an aspirant strive to attain the exalted state of the Gopis - Gopi-bhav - to please Paramatma?  Shri Krishna himelf provides the answer in the Bhagavatam.

Interesting age-related figures about Shri Krishna.

• Shri Krishna was only a child of about 12 when he played Maha Ras with the Gopis, prior to leaving for Mathura at the age of 13.

• He first met Pandavas prior to the battle, at the age of 83.

• He always did pranams to Yudhishthir [aged 87] and Bhim [aged 86] since they were older than him.

• When he attended Draupadi's svayamvar, he brought along with him, his son Samb and Pradyumna, and the latter's son Anirudh, from Dwarka.

• He was 125 years old at his demise [Bhagavatam 11/625].

Such longevity was common then.  Even 2.5 millennia later, when the Greeks arrived around 300-200 BCE, a chronicler [Arian] noted "many Hindus aged 140 years olds and many more who are 100!"

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Source: Excerpts from the book Hindu Festivals written by Sadhu Mukundcharandas

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Durvasa: The Angry Sage

Durvasa:

       Many have a stereotyped idea of a Maharshi, a great sage.  But, there have always been radical types, and Durvasa heads the list.  Despite his anger and curses, in the final analysis his anger turned into out to be beneficial to the world.  Being an anti-hero is not easy, yet his name Durvasa, which means difficult to live, has come to remain in people's hearts, and he is remembered with fondness.

Durvasa and Duryodhana

       His well-known anger was once tactfully neutralized by the Lord.  Durvasa, along with his disciples, was offered hospitality for a few days by Duryodhana.  (Durvasa's disciples must have been like their guru).  Pleased, Durvasa wanted to grant Duryodhana a boon.  The latter requested the sage and his numerous disciples to visit the Pandavas in their exile after they had finished their meal.  The intention was obvious.  Durvasa and his disciples did so and were met by Yudhisthira, who welcomed the sage and his disciples.  On being told they would have their meal there, Yudhisthira became pleased and requested them to finish their bath in the Ganga and then sit down for food.

Akshaya-patram

       Draupadi was in a quandary.  She had received a vessel as gift from the sun god that would produce any amount of food during the day but would empty only after she had her meal, which she did after everyone else had finished.  Yudhisthira was not aware that she had taken her meal from the akshaya-patra and it would not produce any more food for the day.  Now if Durvasa and his disciples were dishonoured, the Pandavas would not only incur demerit but would invite his wrath.  Draupadi prayed to Shri Krishna to extricate them from this terrible predicament.  the Lord appeared and asked her to bring the akshaya-patra found a small bit of green sticking to its side, and ate it.  As he felt satisfied with it, simultaneously and miraculously, Durvasa and his numerous disciples felt full.

       Shri Krishna then asked Sahadeva, one of the Pandava brothers, to invite the sage and his entourage for their meal.  On the bank of the river, Durvasa was dumbfounded.  He wondered how Draupadi could have cooked so quickly for so many.  What would Yudhisthira say when told they did not want to eat because they were already full?  Knowing the Pandavas to be close to Shri Krishna and not wanting to invite further trouble, Durvasa and his disciples quietly fled the place.

Durvasa and Kunti 

       If Durvasa got easily incensed, he was easily pleased too.  The Pandavas were born with different divine elements because their mother Kunti, as a maiden, had served Durvasa during one of his peregrinations.  the sage was so pleased he had given her five mantras so that she could use them to obtain divine children.

Birth of Durvasa

      Durvasa's anger was natural. Once Lord Shiva was angry during a war with the destructive Tripuras and shot an arrow.  The arrow destroyed the enemies of the gods and afterwards was transformed into a child, who came and sat in Shiva's lap.  This child was Durvasa.  

Story of Durvasa's origin:

      The Indian mind is not satisfied with just one story about Durvasa's origin.  The most popular one is that Shiva once quarreled with Brahma.  when Shiva became angry self, all the gods and demons fled in fear.  Parvati, Shiva's consort, was also terrified and said, 'Durvasam bhavati me'.  It is difficult for me to live here.  Shiva had to transfer is anger.  The opportunity came as a result of granting a boon, in the form of a son, to Anasuya, consort of the sage Atri.  Thus, their third child was named as Durvasa and he embodied Shiva's anger.

       When in his element, Durvasa visited Dvaraka and was a guest of Shri Krishna and his consort Rukmini.  He regularly pressed demands which were similingly met with alacrity.  He once asked the royalcouple to cook payasam, pudding, and went so far as to make Shri Krishna smear it on himself.  The Lord did so except on his feet.  He then yoked Shri Krishna and Rukmini to his chariot and even (O Lord!) goaded them with a whip.  With a sudden change of heart he then blessed both of them and and left.  Shri Krishna's body became invincible due to the payasam that he had smeared on himself; but his feet, which had been left out, were vulnerable.  Later, at the end of his life, he died because of an arrow shot inadvertently at his feet when he was resting.

       Making the Lord smear himself with food was not a new thing to Durvasa.  He had done it to himself.  In order to test a sage with frugal habits at Kurukshetra, Durvasa demanded food.  Eating a part of it, he smeared his body with the rest.  The starving Mudgala did not get agitated even when this went on for a week.  Durvasa then blessed Mudgala for his fortitude and righteousness.

       Durvasa once officiated as a priest in a royal Yajna, a Vedic sacrifice.  But the officiating priests left before it was finished, because it was unsuually long and their eyes smarted from the smoke.  The king, Shvetaki, then performed austerities in the Himalayas in order to find a solution to the problem of his uncompleted sacrifice.  Shiva was pleased with the king's austerities and deputed Durvasa to finish the sacrifice, which took him twelve years.

       It does not matter that the benevolent and kindly side of Maharshi Durvasa has not been highlighted in the Purnas, because sages are supposed to be kind and benevolent.  What we get out of reading about him is that Durvasa managed to rise above his anger.

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Excerpts from the Book titled Ancient Sages written by Swami Satyamayananda

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SUPRABHATAM

Suprabhatam: First hymn sung every morning in the Tirumala Temple

     'Suprabhatam'is the first and foremost pre-dawn seva performed in the temple of Lord Venkateswara.  This ritual is performed at Sayana Mandapam inside sanctum sanctorum to wake-up the Lord from His celestial sleep, amidst the rhythmic chanting of vedic hymns.  Every day in the early hours, acharyapurushas the hymns while on the other hand, a descendant of Tallapaka Annamacharya sings some songs penned by the great saint poet in praise of Lord Venkateswara at the first corridor of the sanctum at the same time. 

       Suprabhatam is, perhaps, one of the most popular prayers in Hindu temples in India.  It is also one of its kind and is identified with Lord Sri Venkateswara.  It is the first hymn to be used sung every morning in tirumala temple.

      In essence, it is an affectionate entreaty to the God to wake-up at dawn.  It wishes the God an auspicious morning and that it may be good for the divine work that awaits Him.  The opening hymn is addressed to Lord Sri Rama, as the son of Kaushalya.  Lord Sri Rama, like Lord Sri Venkateswara, is an avatar Lord Vishnu.  This hymn is often chanted at the residences of the devotees of Lord Sri Venkateswara at dawn or early in morning.  Owing to the length of the prayer, its audio renditions are equally popular.

Sri Venkateswara Suprabhatham with Lyrics

1. 
kausalya supraja rama!
purva sandhya pravartate,
uttistha nara sardula!
kartavyam daivam ahnikam.
2.
uttisthottistha govinda!
uttistha garudadhvaja!
uttistha kamalakanta!
trailokyam mangalam kuru.
3
matas samasta jagatam madhukaitabhareh
vaksoviharini manohara divyamurte,
srisvamini sritajanapriya donasile
srivenkatesa dayite tava suprabhatam.
4.
tava suprabhatam aravinda locane
bhavatu prasannamukha candra mandale,
vidhi sankarendravanitabhir arcite
vrsasailanatha dayite dayanidhe.
5.
atryadi sapta rsayas samupasya sandhyam
akasa sindhu kamalani manoharani,
adaya padayugam arcayitum prapannah
sesadri sekhara vibho! tava suprabhatam.
6.
pancananabjabhava sanmukha vasavadyah
traivikramadi caritam vibudhahu stuvanti,
bhasapatih pathati vasara suddhim arat
sesadri sekhara vibho tava suprabhatam
7
isat praphulla sarasiruha narikela
puga drumadi sumanohara palikanam,
avati mandam anilah saha divyagandhaih
sesadri sekhara vibho tava suprabhatam.
8.
unmilya netra yugam uttamapanjarasthah
patravasista kadali phala payasani,
bhuktva salilam atha kelisukah pathanti
sesadri sekhara vibho tava suprabhatam.
9.
tantri prakarsa madhura svanaya vipancya
gayaty ananta caritam tava narado'pi,
bhasasamagram asakrtkaracara ramyam
sesadri sekhara vibho tava suprabhatam.
10.
bhrngavalli ca makaranda resanuviddha
jhankara gita ninadaih saha sevanaya,
nirayaty upanta sarasikamalodarebhyah
sesadri sekhara vibho tava suprabhatam.
11.
yosaganena vara dadhni vimathyamane
ghosalayesu dadhi manthana tivra ghosah,
rosat kalim vadadhate kakubhas ca kumbhah
sesadri sekhara vibho tava suprabhatam.
12.
padmesa mitra satapatra gatalivargah
hartum sriyam kuvalayasya nijanga laksmya,
bheri ninadam iva bibhrati tivra nadam
sesadri sekhara vibho tava suprabhatam.
13.
srimann abhista varadakhila loka bandho
sri srinivasa jagadeka dayaikasindho,
sri devata grha bhujantara divyamurte!
sri venkatacalapate tava suprabhatam.
14.
sri svami puskarinikaplava nirmalangah
sreyoi'rthino hara virinnnnnnnnnadanadyah,
dvare vasanti varavetra hatottamangah,
dvare vasanti varavetra hatottamangah,
sri venkatacalapate tava suprabhatam.
15. 
sri sesasila garduacala venkatadri
narayanadri vrsabhadri vrsater anisam vadanti
sri venkatacalapate tava suprabhatam.
16.
sevaparah siva suresa krsanu dharma
rakso'mbunatha pavamana dhanadhinathah,
badhanjali pravilasan nija sirsa desah
sri venkatacalapate tava suprabhatam.
17.
dhatisu te vihagaraja mrgadhiraja
nagadhiraja gajaraja hayadhirajah,
svasvadhikara mahimadikam arthayante
sri venkatachalapate tava suprabhatam.
18. 
suryendu bhauma budha venkpati kavya sauri
svarbhanu ketu divisat parisat pradhanah,
tvaddasa dasa caramavadhi dasa dasah
sri venkatacalapate tavam suprabhatam.
19.
tvat padadhuli bharita sphuritottamangah
svargapavarga nrapeksa nijantarangah,
kalpagamakalanayakulatam labhante
sri venkatachalapate tava suprabhatam.
20.
tvad gopuragra sikharani niriksamanah
svargapavarga padavim paramam srayantah,
martya manusya bhuvane matim asrayante
sri venkatachalapate tava suprabhatam.
21.
sri bhumi nayaka dayadi gunamrtabdhe!
devadhideva jagadekasaranyamurte,
srimann ananta garduadibhir arcitanghre!
sri venkatachalapate tava suprabhatam.
22.
sri padmanabha purusottama vasudeva
vaikunta madhava janardana cakrapane,
srivatsa cihna saranagata parijata
sri venkatatachalapate tava suprabhatam.
23.
kandarpa darpa hara sundara divya murte!
kanta kucamburuha kutmala loladrste,
kalyana nirmala gunakara divyakirte!
sri venkatachalapate tava suprabhatam.
24.
minakrte kamatha kola nrsimha varnin
svamin parasvathatapodhana ramachandra,
sesamsarama yadunandana kalkirupa
sri venkatachalapate tava suprabhatam.
25.
ela lavanga ghanasara sugandhi tirtham
divyam viyat sariti hema ghatesu purnam,
dhrtva'dya vaidika sikhamanayah prahrstah
tisthanti venkatapate tava suprabahatam.
26.
bhasvan udeti vikacani saroruhani
sampurayanti ninadaih kakubho vihangah,
sri vaisnavah satatam arthitamangalas te
dhamasrayanti tava venkata suprabhatham.
27.
brabmadayas suravaras samaharsayas te
santas sanadana mukhastv atha yogivaryah,
dhamantike tava hi mangala vastu hastah
sri venkatachalapate tava suprabhatam.
28.
laksmi nivasa! niravadya gunaika sindho!
samsara sagara samuttaranaika seto!
vedanta vedya nijavaibhava bhaktabhogya!
sri venkatachalapate tava suprabhatam.
29.
itham vrsacalapater iha suprabhatam
ye manavah pratidinam pathitum pravrttah,
tesam prabhatasamaye smrtir anga bhajam
prajam parartha sulabham paramam prasute.

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Source:

Excerpts from the book on "Tirupati" by Kota Neelima.

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