As mentioned in the Vedas and Agamas, Sri Ganesha worship is one of the oldest forms of religious practice in Hinduism. Lord Ganesha is a manifestation of the Supreme Reality, for the protection of the pious and destruction of the evil in the forms of many “Asuras.” He represents the Pranava Mantra “OM” and is called “Pranava Swaroopa.” He is also called “Jyeshta Rajan” and Brahmanaspathi.”

Sri Ganesha is worshiped especially before the beginning of all actions including any new ritual and prayer services to remove obstacles and protect devotees in the performance of all their activities. Also, while some Hindus consider Lord Ganesha or Sri Vinayagar simply an embodiment or symbol of philosophic or spiritual truths, others consider Him as real and existing.

Hinduism accepts both streams of thought. It is believed that Sri Ganesha exists in a greater world than ours from where He guides our destinies. There are several days in the month, according to the Phase of the moon or star position, which are important for each of the Deity we worship. The Fourth day after the Full moon day [Krishna paksham] is called Sankatahara Chathurthi day and is auspicious for special pooja for Sri Ganesha.

“The Great Goddess, known as Devi (literally “goddess”), has many guises. She is “Ma” the gentle and approachable mother. As Jaganmata, or Mother of the universe, she assumes cosmic proportions, destroying evil and addressing herself to the creation and dissolution of the worlds. She is worshiped by thousands of names that often reflect local customs and legends. She is one and she is many.

As an expansion of this maha Shakthi, Sri Meenakshi-devi, who is the wife of Lord Sundareswara (Lord Shiva), is worshiped for all types of benedictions. She is said to guard over her devotees and protect them from all harm.

Sri Meenakshi was self-born from a sacrificial fire to King Malayadvaja and his queen, Kanchanamala, in Madurai. She is named Meenakshi because her eyes are compared with those of fish—she never blinks and is always watching over her devotees. The worship of Sri Meenakshi-devi is believed to have originated, sometime prior to the sixteenth century. Like the worship of Lord Ayyappa, Sri Meenakshi-devi’s puja has increased in popularity during recent years.

Maha Vishnu is the lord of preservation and is known as the All-Provider. He performs the cosmic function of cohesion. The constructive nature of his cosmic function stands out in contrast against the destructive dispersive power of Shiva. Maha Vishnu’s function is to ensure the sustenance of the universe that Brahma has created. He represents the cosmic cause of existence and the symbolization of eternal life which keeps the universe as one.

The name Vishnu owes its root to the word “Vish”, which indicates “spreading in or pervading all directions”. It is indicated that he is the core in all that exists, as well as the force which keeps everything tied. He is said to pervade everything just as an infinite ocean. It is this ocean from which the universe is said to have emerged. Since water is also known by the word “Nara”, his name Narayana, has a natural linkage with water. Narayana literally means he who moves on the waters.

Vishnu’s wife is Lakshmi or Sri, the goddess of wealth and fortune. She is believed to have emerged from the churning of the great ocean (Samudra Manthan) by the gods and the demons in the quest for the immortality nectar. Lakshmi, when placed alongside Vishnu (or Narayana) came to be the foundation of Hindu religious devotion as Lakshmi-Narayana – the deity pair which not only preserves all of creation (Vishnu’s cosmic function) but also ensured its growth and prosperity (Lakshmi’s cosmic function).

Once the gods (Devas) and the demons (Asuras) were churning the milky ocean with the help of Vasuki, the serpent king was hoping to extract amrutham (nectar) from the Ksheerabdhi (milk ocean). Vasuki, who was employed as a rope for churning the milky ocean, endured severe abrasions and strangulation. Thereupon, he spewed halahalam, a potent dark poison capable of destroying the worlds. Threatened by the scorching venom, the celestials fled in great horror. Brahma took to His heels. Vishnu’s bluish body darkened further. Indra could not be seen. Lord Shiva, after consuming the poison, places His head on Parvathi’s lap in Churuttapazhi, India.

Agni, the fire god, could not bear the raging heat. Yama ran amok in all directions. Varuna became unconscious, Kubera fled. Hosts of siddhas, caranas, gandharvas, yakshas and maharshis went to Kailasa and sought the Lord’s feet as refuge. Lord Shiva was moved with pity at their plight and was overwhelmed with compassion by their prayers. Soon he bade Sundara for a prompt intervention, who then rushed to the ocean, collected the all-pervasive poison and returned to Kailasa. Seeing it, the Lord became exceedingly happy and gave the title Halahala to Sundara, who thenceforth came to be known as Halahala Sundara. Thereupon, the Lord accepted the Halahala pellet from his hand and, with the loving permission of Universal Mother, swallowed it. By goddess Uma Parvathi’s command, the pellet froze in the Lord’s throat, painting it blue and becoming an embellishment – thus, giving Him the name Neelakantha. [It is also a common practice for womanhood to worship Goddess Parvathi for long life of Husbands as She is endowed with Maangalya Bhagyam and could turn the poison into nectar].

Subsequently, the Devas approached Kailasam in order to show their gratitude to Lord Shiva who had saved the world from a grave danger. The timing of their arrival was significant in that it was Pradosham and particularly on the day of Thrayodhasi Thiti. It was also at this time that Lord Shiva who had half-swallowed the poison, was performing the Anandha Tandava. However, He was emitting poisonous air when exhaling during the Tandavam. The Devas who were deeply embraced in Lord Shiva’s Ananda Tandava inhaled the poisonous air.

At the same time, there was fear that the poisonous breath from Lord Shiva could kill all living souls. It was at this stage that Nandhi stood in front of Lord Shiva and inhaled the poisonous air. Pleased by the most revered act of Lord Nandhi, Lord Shiva placed the following order: “Lord Nandhi, who had inhaled my poisonous breath in view of saving the world, must be worshiped first before me, during Pradhosha Kaala.”

Lord Shiva is the Absolute that has no form nor attributes. The mind of man cannot grasp one which has no form. Man likes to pray to God, to supplicate to Him, and desires ultimate union with Him to enjoy eternal bliss. To satisfy this desire on the part of man, Lord Shiva is conceived of in three aspects: the formless, the formless-form, and the form.

These three are called the arupa, ruparupa and rupa aspects. The arupa aspect is the all-pervasive, all-knowing one, who is beyond the sensory perception of man. The ruparupa aspect is the Shivalinga. This is not any manifested form of Lord Shiva, nor is it formless, because we do worship to a concrete object called shivalinga. The shivalinga form is generally the one to which puja is offered in personal worship or in public temple worship. The rupa aspect is the manifest forms of Lord Shiva, such as the Chandrasekhara, Bhiksatana, Dakshinamurti and the like. These forms are said to have been assumed by Lord Shiva on different occasions for conferring His Grace on devotees. Worshiping the ruparupa form of Lord Shiva (the Shivalinga) especially on Pournami (full moon) is significant and auspicious.

‘Murugu’ means beauty; hence ‘Murugan’ means Beautiful one. Where there is beauty, love shines; where there is love, truth sparkles. When we seek the Truth, we get liberated. It is said that Lord Muruga taught the Indian language Tamil to Saint Agasthiar. Lord Muruga Himself sat as the leader for the academy of poets (Tamil Sangam) in Madurai (Tamil Nadu) and the language flourished as a result. Accordingly, He is called the God of Tamil.

It is stated the in Kanda Puranam that Saint Vasistha said that if one worships Lord Muruga on Friday and fasts on that day, all his wishes will get fulfilled. Lord Muruga was brought up by Karthigai maids. By worshipping Him on the Karthigai star day and observing a fast, one’s problems will be overcome and one will be liberated. This was a wish granted by Lord Shiva Himself to the Karthigai maids.

Sri Mariamman embodies the sacred energies and evolutionary forces of Mother Earth. She is related to the Kundalini fire rising up from the Muladhara Chakra. However, She is infinitely more than just that. Great saints like Swami Premananda worshiped Her as an integral aspect of ADI PARA SHAKTI, the Matrix and Mother of the entire cosmic manifestation. Sri Maariamman’s graceful and comforting form is fourhanded with the sword and damaru (udukkai as it is known in Tamil) in the right hands and paasa – the rope of bondage – and fire in the left hands. A five-hooded cobra canopies Her, Her eyes dispelling Her grace all around.

The origin of Shakthi worship can be traced to such Vedic texts as Sri-Suktam, Durga-Suktam, Bhu-Suktam, Tripuropanishad, Bhavanopanishad etc. The worship of Devi in Sri-Cakra is set forth by Adi-Sankara in his Prapancasara and Saundaryalahari. In Sandhya Upasana, we think of Gayatri Devi in the solar orb and imagine that the sun shines by HER effulgence and that She is also the Truth, which has kindled the light of reason in our minds. Her praise is sung thus in the Mantra ‘Ayatu Varada Devi’: “To those who adore thee, O’ Mother, Thou grantest all boons, Thou art The origin of the Vedas and of all the Worlds, Be pleased to shine in my heart and accept my adoration. Thou art effulgence, Thou art the light of the Devas and Thou art in everything and beyond everything. Bathe me in thy light and purify me”. It would show that the daily Sandhyavandanam enjoined by Vedas is primarily Shakthi worship.

Sri Mariamman embodies the sacred energies and evolutionary forces of Mother Earth. She is related to the Kundalini fire rising up from the Muladhara Chakra. However, She is infinitely more than just that. Great saints like Swami Premananda worshiped Her as an integral aspect of ADI PARA SHAKTI, the Matrix and Mother of the entire cosmic manifestation. Sri Maariamman’s graceful and comforting form is fourhanded with the sword and damaru (udukkai as it is known in Tamil) in the right hands and paasa – the rope of bondage – and fire in the left hands. A five-hooded cobra canopies Her, Her eyes dispelling Her grace all around.

The origin of Shakthi worship can be traced to such Vedic texts as Sri-Suktam, Durga-Suktam, Bhu-Suktam, Tripuropanishad, Bhavanopanishad etc. The worship of Devi in Sri-Cakra is set forth by Adi-Sankara in his Prapancasara and Saundaryalahari. In Sandhya Upasana, we think of Gayatri Devi in the solar orb and imagine that the sun shines by HER effulgence and that She is also the Truth, which has kindled the light of reason in our minds. Her praise is sung thus in the Mantra ‘Ayatu Varada Devi’: “To those who adore thee, O’ Mother, Thou grantest all boons, Thou art The origin of the Vedas and of all the Worlds, Be pleased to shine in my heart and accept my adoration. Thou art effulgence, Thou art the light of the Devas and Thou art in everything and beyond everything. Bathe me in thy light and purify me”. It would show that the daily Sandhyavandanam enjoined by Vedas is primarily Shakthi worship.

Sri Mariamman embodies the sacred energies and evolutionary forces of Mother Earth. She is related to the Kundalini fire rising up from the Muladhara Chakra. However, She is infinitely more than just that. Great saints like Swami Premananda worshiped Her as an integral aspect of ADI PARA SHAKTI, the Matrix and Mother of the entire cosmic manifestation. Sri Maariamman’s graceful and comforting form is fourhanded with the sword and damaru (udukkai as it is known in Tamil) in the right hands and paasa – the rope of bondage – and fire in the left hands. A five-hooded cobra canopies Her, Her eyes dispelling Her grace all around.

The origin of Shakthi worship can be traced to such Vedic texts as Sri-Suktam, Durga-Suktam, Bhu-Suktam, Tripuropanishad, Bhavanopanishad etc. The worship of Devi in Sri-Cakra is set forth by Adi-Sankara in his Prapancasara and Saundaryalahari. In Sandhya Upasana, we think of Gayatri Devi in the solar orb and imagine that the sun shines by HER effulgence and that She is also the Truth, which has kindled the light of reason in our minds. Her praise is sung thus in the Mantra ‘Ayatu Varada Devi’: “To those who adore thee, O’ Mother, Thou grantest all boons, Thou art The origin of the Vedas and of all the Worlds, Be pleased to shine in my heart and accept my adoration. Thou art effulgence, Thou art the light of the Devas and Thou art in everything and beyond everything. Bathe me in thy light and purify me”. It would show that the daily Sandhyavandanam enjoined by Vedas is primarily Shakthi worship.