TRADITIONAL PRASADAMS IN TEMPLES

 

Veda’s suggests performing puja 5 times a day.

Once in the early morning between 4:30 AM to 5:00 AM in the Brahmi muhurtham,

Followed by puja at 9 AM,

Mid-day puja at 12:00 PM. After which you have to allow God to rest.

Perform Sandhya puja again in the evening between 4:30 PM and 6:00 PM.

Followed by Shayana puja at 9:00 PM to put the God to sleep.

 At every puja, food is offered to the Lord and the same is offered to the devotees as Prasadam. The prasadam is to be consumed by attendees as a holy offering. The offerings may include cooked food, fruits, and confectionery sweets. Vegetarian food is usually offered and later distributed to the devotees who are present in the temple.

 In North India Peda and Laddus are common prasadam in most temples. You see rows of Mithai shops selling them outside temples. In South India, it is Payasam, or the temple food that everyone looks forward to. Puffed rice and Ilaichidana are common dry prasadam to take home with you.

 The following are the major prasadams distributed to devotees in temples in South India

 

MUDGANNAM (GHEE PONGAL)

TINTRINIRAS ANNAM (TAMARIND RICE-PULIHORA)

DADHYODHANAM (CURD RICE)

GUDANNAM (JAGGERY RICE, CHAKRA PONGAL)

SAKANNAM (KADAMBAM)

SHAKKARANNAM (RAVAKESARI)

Here is a brief account of one of these prasadams:

Rava Kesari is an essential dish in temple cuisine and is often given as 'prasadam' (offering) during religious ceremonies. The dish's cultural significance comes from its connection to temples, where it represents divine sweetness and good luck.

Rava Kesari comes from the southern Indian states of Karnataka and Tamil Nadu, and it has been a staple in South Indian homes for generations. It is made with semolina (rava), ghee, sugar, and water, making a tasty and fragrant dessert. This is a typical dessert made for holidays, special events, and religious rituals.

Rava kesari also known as kesari bath is a popular south Indian breakfast dessert made of semolina, ghee, saffron, nuts and sugar. Rava meaning semolina and Kesari refers to saffron color. It is flavored with cardamom powder.

Kesari typically is made from Sooji (or Rava/coarse semolina) with water, ghee and sugar playing predominant roles followed by aromatics. Sheera, is usually made from Coarse semolina (just like Kesari) with milk, ghee, water, and sugar with the emphasis more on the addition of milk in this case.

Do consume this prasadam when you are offered in the temple.

FOOD PRACTISES FOR OLD AGE

 

 

Foods that support aging include fruits and vegetables, such as berries, spinach, and broccoli. Because different colors of fresh produce have different nutrients and beneficial properties, a person should eat a variety.

 Wholegrain cereals, wholemeal bread, fruit, dried fruit, dried peas, beans and lentils are all excellent sources. Make sure you drink enough water to prevent constipation. Remember, most older people need 6–8 cups of fluid each day.

 Eat a wide variety of foods from the five food groups : plenty of colourful vegetables, legumes/beans; fruit; grain (cereal) foods, mostly wholegrain and high fibre varieties; lean meats and poultry, fish, eggs, tofu, nuts and seeds; milk, yoghurt, cheese or their alternatives, mostly reduced fat.

 Seniors should eat plenty of citrus fruits to obtain enough vitamin C in their day. Vitamin C is known to produce antibodies, which boost immunity and help older adults fight off infections. Some examples of vitamin C rich foods are oranges, broccoli, tomatoes, bell peppers, tangerines, grapefruit, and strawberries.

 Here is a dish specially prepared for and preferred by old age groups

 

Ambali is a finger millet-based fermented semi-liquid product of the south Indian states, of Karnataka and Tamil Nadu. The preparation method includes mixing finger millet flour with water to make a thick batter followed by cooking and fermentation.

 The fermentation process increases the concentration of thiamin, riboflavin, and tryptophan and the bioavailability of minerals.

Ambali is considered a geriatric food because of the presence of high calcium and low resistant starch in finger millet. Ambali is consumed as such, or with buttermilk for taste. Consumption of ambali in winter and rainy season should be avoided because it is very cold (endothermic) in nature. It consists of a sufficient amount of calcium and is a healthy drink for elderly people.

SANSKRIT SLOKAS AND SACRED MANTRAS ON HEALTHY FOOD

 

 A prayer or invocation is offered before eating. The act of consuming food is considered to be a Yajna (sacrifice) and the offering goes to the divine authority called Jataragni, the digestive fire in the belly. It is that principle that breaks down the food consumed into a form that can be supplied through the blood for the whole body. The creative energy in the food (Annam) is Brahma. The nourishing energy (Rasa) in the body is Vishnu. The transformation of food into pure consciousness is Shiva. If you know this, then any impurities in the food you eat will never become part of you.

Om Annapathe Annasya no dehyanameevasya sushminah l

PraPradhaathaaram thaarisha OOrjam no dhehu dhvipadhe chathushpadhe l

Dear God! Thanks for giving us food today.  May this food be (nourishing) good for my body, mind, and soul.  Please provide food and peace to all people, animals and all creatures, at all times.

Annam Brahmaa Rasam Vishnur Bhokthaa Devam Janaardanam  l

Evam Dhyaathvaa thathaa jnaathvaa Annadhosho na lipyath ll

          Food is Brahma, the essence in it is Vishnu, and the one who consumes (enjoys) it is Maheshwara the Lord Himself. If you know this, then any impurities in the food will not become a part of you.

Yantu Nadayo Varshantu Parjanyaah, Supippalaa Oshadhayo Bhavantu,

Annavataam Odanavataam Amikshyavataam, Yeshaam Raaja Bhooyaasam

Odanmudbruvate. Parameshtii Vaa Eshah Yadodanah.

Paramaamevainam Shriyam Gamayati.

 

May the rivers flow and the clouds give rain.  May the plants yield good harvest.  May I became the king of all those having plenty of foods, boiled rice, curd and milk.  Food is praiseworthy.  This food os verily Brahma the creator.  This will lead to the greatest prosperity in the form of health and wealth.

Maa Bhraata Bhraataran Dwikshan, Maa Swasaaramutaswasaa,

Samyancha Savrataa Bhuutvaa, Vaacham Vadata Bhadrayaa

Let no brother hate his brother.  Let no sister hate her sister.  With proper courteous behaviour and bound by a vow, always speak pleasant and auspicious words.

Brahmarpranam Brahma havir Brahmagnau Brahmana hutam

Brahmaiva tena gantavyam Brahma karma samaadhinaa

Any process of offering is Brahman, the oblation is Brahman, the instrument of offering is Brahman, the fire to which the offering is made is also Brahman. For such a one who abides in Brahman, by him Brahman alone is reached.

SUBHASHITAMS ON FOOD

 

The three main requirements of the human body are food, clothing, and house. Out of which the first and foremost is food. Humans also show the intense efforts of this food every day. The person's maximum effort is for his survival and his main role is feeding life. Our health, age, and well-being are based on the food quality. Hence we must understand the importance and utility of food. Following are the wise sayings in Sanskrit literature:-

          “Ksheerena vardhathe Aayu Ghruthenas Vardhathe bhuddhi l

          Saakena vardhathe vyaadhih Mamsam maamsena vardhathe ll”

Vegetarian food is mostly satvika and good for health. It doesn't mean that non-vegetarian food is bad. That belongs to the rajasika and tamasika variety of food. The Sasthras say - Life-span extends by drinking milk, Intelligence increases by taking Ghee, Diseases developed by vegetables and meat or flesh develops flesh alone!”

“Abhukthvath Amalakam patthyam Bhukthvaa thu Badharee phalam  l                 Kapittham sarvadhaa pathyam Kadhalee na kadhaachana ll”

"Not eating Amalaka fruit (Emblic myrobalan) is good before eating. However, after eating Badari fruit (Indian jujube), Kapittha fruit (wood apple) is always good, but never the banana."

This passage describes dietary guidelines or preferences regarding different fruits in the Sanskrit language.

Bhojanānte viṣaṁ vāri, bhojanānte ca yad gṛhī |

Ardharogaharaṁ śāstraṁ, bhojanānte ca yat vrajet ||

"Water at the end of a meal is poison, taking food at the end of a meal is poison, walking after a meal takes away half of all diseases, and going after the scriptures is like taking poison at the end of a meal."

This phrase suggests caution about drinking water immediately after a meal, possibly reflecting traditional advice in certain cultural contexts.

āhāra nidrā bhaya maithunaṃ ca sāmānyametat paśubhirnarāṇām
dharmo hi teṣāmadhiko viśeṣa: dharmeṇa hīnāḥ paśubhiḥ samānāḥ

Eating sleep, fear, and Copulation. These habits are common between human beings and animals. It is Dharma (Here Dharma represents knowledge, not different religion / Right conduct) which is an additional important quality of human beings, without which he is the same as an animal.

 

Angena gaatram nayanena vakrtam nyaanena raajyam lavanena bhojyam. Dharmena heenam khalu jeevitam cha na raajate chandramasaa binaa nishaa.

          A human body without any limb, a face without eyes, a Nation without an effective and powerful judiciary, cooked food without any salt, human life without righteousness, and following the Religion, are truly not termed as embellished or resplendent, just like a night without the Moon in the sky.

The importance of dairy thus described:-

vinaa gorasam ko raso bhojanaanaam

vinaa gorasam ko raso bhoopatheenaam |

vinaa gorasam ko rasah kaamineenaam

vinaa gorasam ko rasaf pandithaanaam ||

Without dairy, what is the taste of food? without land, what is the importance of a king? without senses, what is the meaning of beautiful damsels?
without sweet words, what is the essence of wisdom?

FOOD AS DEALT IN SANSKRIT LITERATURE

                

                 All creatures have food so long as they live, and they eat it too. 

·         “Prithivyamm threeni rathnaani Jalam Annam Subhashitham l

·         According to Taittiriya Upanishad, “Annam na nidyaat; Tad vratam” - One should never condemn or speak ill of food; for the body built by food is the first gateway to realize God.

·         Manusmruthi says “ Poojayeth asanam  nityam Adyaath chaithadh akuthsayan l  Drushtvaa hrushyeth praseedeth cha prathinandheth cha sarvasah ll”  Let him worship food daily and partake of it without reviling it.  Let him also feel glad and serene at its sight, and appreciate it in every way.

·         A smruthi directs, “Sarveshaameva dhaanaanaam Annadhaanam param smrutham l  Sarveshaameva janthoonaam yathasthath jeevitham param ll” - Sharing food with others is the highest charity, for food is the support of all life.

Thus love food, hate waste.

THE BATTLE OF VATHAPI - BOOK III- SIMHA’S ROAR

  

 

Author: Arun Krishnan

Publisher: HarperCollins India

Genre: Mythology & History

Book buy link:  @Amazon

Dr. Arun Krishnan, the author of this book titled ‘Simha’s Roar’ is a polyglot who has studied and lived in different cities across the world and settled now in Bangalore.  He can be reached through his Twitter @ArunKrishnan_ and Instagram @authorarunkrishnan.

“The Battle of Vathapi Book 3 - SIMHA’S ROAR” is his third work of fiction.

In this third book, the author brings the conclusion of Pallava Emperor Mamalla Narasimha’s victory over the Chalukya king Pulikesi.  

Mamallan NarasimhaVarman I, son and successor of Mahendra-Varman, is said to have vanquished Pulikesin in many battles and stormed his capital, Vatapi.  The struggle was renewed by Vikramaditya I, son of Pulikesin II, who claims to have caused the destruction of the family of Narasimha and captured the city, Kanchi.

The Pallava records, however, inform us that the Chalukya attack was finally repulsed.  Undaunted by their failures, the Chalukyas once more overran the Pallava dominions under the leadership of Vikramaditya II, great-grandson of Vikramaditya I, in the first half of the eighth century A.D.  They routed King Nandivarman Pallavamalla and took the city of Kanchi.  The Pallavas were now threatened by enemies from the south as well as the north.

The Pandyas advanced up to the banks of the river Kaveri and engaged in deadly conflicts with the decadent empire of Kanchi.  The coup de grace was given by Aditya Chola who defeated Aparajita Pallava and took procession of his kingdom towards the end of the ninth century A.D.

The epoch of the Pallava of Kanchi is memorable in the political and cultural history of India.  They built up the first great empire in south of the Penner and the ThungaBhadra and carried their arms as far as Ceylon.

The list of characters, Author’s note, map, and pictorial representation of the Battle of Suramara and the Battle of Manimangala give the readers a proper understanding of this interesting historical fiction.

Though the author appears to be concerned with the single idea of focusing on the personality of Mamalla, he never fails to display his keen interest in the other major and minor characters.

The trilogy of “The Battle of Vatapi” makes the readers visualize the warfare activities that were already seen in the historical movies and already read in the Ramayana and Mahabharata.

Kamandakiya the great author of Indian Ancient Statecraft defines that “Diplomacy consists of five limbs; 1. Initiation of schemes, 2. The equipment of manpower and wealth, 3. The proper time and place, 4. Prevention of dangers and 5. Success.”

Accordingly, the author provides all these, so the readers of this book can understand that the statecraft of diplomacy employed right will give rise to the power of the leader which lies in financial and military stability. 

Page 7

As I said, Captain, please ask your men to stop. I would hate to kill my fellow singhalise.

This dialogue between Chaminda to Hathurasingha suggests the echo of the Bhagavad Gita

“Svajanam hi Katham hathvaa sukhinas syaama Maadhava” (37-I)

It is not right to kill our own kin and relatives, for how can we hope for happiness by killing our people? O Madhava?

I see all the indications contrary to the good, and I can't see how having killed our kith and kin in the war, can we hope for the victory, the ownership of the state, and the happiness consequent to them.

Page 32

“Give me a couple of days, Sire, and I shall get all the information we need to formulate a plan.”

The dialogue between Mamalla and Ilanthiraiyanar suggests that Ilanthiraiyanar, placing his friends as guards around him, though apprehensive, assumes his dependence after assigned tasks and proclaims his duty-mindedness.

 Page 46

Listen to me, Kannan.  You are the only man in my life……….I shall wait for you to come to me after the war.

This dialogue between Indu and Kannan suggests that “Union in marriage brought about by seeing each other of persons who are alike in beauty, love, family status and age, occurs only in the case of few people as a result of meritorious deeds done previously.”

Page 336

The phrases, when Maharaja Immudi Pulikesi, the great Chalukya king was killed by King Mamalla in the war, Mamalla commanded his soldiers not to cheer the moment that “there will be no cheering here because we will demean the act of revenge by cheering the death of a brave man” and “these seasoned soldiers, and they knew the death in battle could be even more glorious than victory.”

This shows the real spirit of the heroism of the great king Pulikesi as well as Mamalla.  Both victory and death while fighting face-to-face are praiseworthy and are held in great esteem by the people.

Upon completely reading the trilogy, readers are sure to have a great appreciation for the author for bringing up such a challenging part of history which is worth a repeat as a historical fiction.

(Received a copy of the book from HarperCollins in return for an honest review.)