The Kali Gandaki or Gandaki River is one of the major rivers of Nepal and a tributary of the river Ganges in India. It is also called Krishna Gandaki in Nepal. However, one of the most important features of the river are the smooth, shining, black, egg-like stones that are found on the banks of Gandaki called Shaligram. These dark Himalayan fossils are believed to be somewhere between 140 to 165 millions years old.

Gandaki River Is An Important River For Hindus For Several Reasons:

It is here that Valmiki Rishi wrote the great epic, Ramayana. The ancient Valmiki Ashram still exists today and is a place of pilgrimage. Believed to be the birthpalce of Luv and Kush, the two sons of Lord Ram and Sita.

The hermitage also landmarks the ‘Falahar” (eating place) of Sita. Ashwamedh horse was believed to be tied here. The river is mentioned in the epic of Mahabharata.Its evolution is described in Shiva Purana, Kumarakhand and in the chapter of the killing of Shankachuda. Also known as shilas, these stones are revered and worshiped by Hindus as manifestations of Lord Vishnu himself. It is believed that Saraswati cursed Lakshmi in anger once which changed Lakshmi into a tulsi plant and forced her to live on earth forever. Vishnu intervened and modified the curse, saying Lakshmi would remain on earth as tulsi until the river Gandaki flowed from her body. In the meanwhile, he would stay by the riverside in the form of a stone until he can take her back to His abode. It is for this reason that the tulsi plant and shila deities are always worshiped together as Lakshmi and Vishnu.

Each Shaligram piece is unique and they are worshiped according to the markings and shape of the stone. Some stones resemble Vishnu’s paraphernalia such as chakra, lotus, conch, mace. Shaligram stones come in dfferent colors such as red, blue, yellow, green and black. Of these, the yellow, blue and black varieties are considered more sacred. The yellow and golden-colored Shaligrams are considered most auspicious and are believed to bestow great wealth and prosperity on its worshipers.

Shaligrams of Different Shapes are Often Associated with Different Avatars or Incarnations of Vishnu and Believed to Bring Different Energies with Them when Worshiped, Such as:

Matsya:
Incarnation of Vishnu in the form of fish. It bestows the worshipper with peaceful environment, austerity and philanthropy.
Kurma:
Incarnation of Vishnu in the form of Tortoise. The worshiper gets immense perserverence, strong will power, patience, wealth and happiness in his life.
Varaha:
Incarnation of Vishnu in the form of Boar. Brings immense protection and removes negativity.

Narsimha:
Incarnation of Vishnu in the form of half man and half lion. Instills fearless and success in all endeavors.
Vamana:
Incarnation of Vishnu in the form of small dwarf. Brings immense strength to fight against all odds, evils and enemies.
Krishna:
Worshiper of Krishna shaligram will earn a great respect and dignity in the society.

Surya:
Depicts Lord Vishnu himself. Brings the quality of the sun – to rule and to move continuously with brilliant radiance and strength. Gives happiness, popularity and material gains.
Shivlinga:
Symbol of auspiciousness, brings health and peace. The worshipping of this shaligram increases the family harmony.
Mahalakshmi:
Bestows the devotee with good health and wealth . Man can progress in business and service and spends his life happily, shields from loss.

Ganesha:
Removes obstacles and brings success in all undertakings.
Maha Vishnu:
Brings eternal peace, contains influence of all ten incarnations and considered the most powerful Shaligram.
Lakshmi Narayan:
A rare Shaligram, it is the direct representation of goddess Lakshmi and Lord Narayana. Brings immense wealth, protection and very good health.
Lakshmi Narasimha:
Another very rare Shaligram, it represents goddess Lakshmi and Narasimha. Brings protection, good fortune, peace and all worldly comforts.

Shaligram Is Mentioned In The Following:

Lord Krisha refers to the qualities of Shaligram while giving discourse to Yudhistra.
In Padampurana, it is said that whatever homes you find a Shaligram, that home is better than places of pilgrimage.
In Skandpuran, Shiva has narrated the importance of Shaligram.
In Brahmvaivartpuran, Prakritikhand, it is said that wherever one finds Shaligram, Vishnu resides there.
Shaligram worship can be traced to the time of Adi Shankara through his works, especially in Taittiriya Upanishad and Brahma Sutras, suggesting that the use of Shaligram in the worship of Vishnu has been a well-known Hindu practice.

The largest and the heaviest Shaligram is located at Jagannath Temple while the main ISKCON temple in Scotland, called Karuna Bhavan is famous for housing the largest number of Shaligram Shilas outside of India.

The Shaligrams are usually hereditary and are passed down through many generations. Sale and purchase of Shaligram shilas are prohibited in Skanda Purana.

The post Significance of Shaligram According to Hinduism appeared first on IndiaDivine.org.

Sins are committed in three ways – Manasaa – with the mind, Vaachaa – with words, Kaayena – with the body.
The manasika paapas are to think about taking away another’s property, to think about performing bad deeds and not to believe in paraloka or life after death. The vaachika paapaas are cruel and harsh words, telling lies, gossip mongering and blabbering.The Shaareerika paapaas are Stealing, physical violence and relationship with another’s wife.

The results of maanasika paapas are suffered by the mind, those of vaachika paapaas by word and those of kaayika paapaas with the body. One who performs serious kaayika paapas will be reborn as immovables such as trees, those performing vaachika paapaas as birds and animals and those performing serious shaareerika paapaas will be reborn as chandala.

The results of these paapaas are experienced either in the present birth, in paraloka or future birth, or some now and some later. All the sinners spend time in various hells for various durations depending on the intensity of the sin and take rebirth as plants and trees, birds and animals, yonis such as pisachas or humans. In the human birth there will be signs such as deformities or diseases as reminders of past sin. If suitable prayaschittas are not performed, these will continue birth after birth. In case of mahapatakas the signs will remain for 7 rebirths, for upapatakas 5 and for other sins 3.

The prayaschittas are in the form worship of gods and daanam. In prayascchitta, the word praya means penance and chittam means determination no to repeat it. The realization that a sin has been committed, a strong determination that it will not be repeated and observing penance for it, these three steps comprise prayschitta.

The smritis classify sins into Mahapatakas, Upapatakas and also Jathibhramshakaras, Samkareekaranas, Apatreekaranas and Ashudhikaras.

The Mahapatakas (Great Sins) Are Five in Number:

1.Brahmahatya – killing of brahmin.
The equivalent sins are lying about one’s varna, giving false information causing somebody to be punished, false accusation against Guru.

2.Surapanam – drinking alcohol.
The equivalent sins are to talk bad about vedas and also to forget the veda learned, being false witness, killing of friend, eating what is forbidden and at forbidden time.

3.Steyam – stealing from brahmin.
The equivalent sins are stealing of treasure, children and women, horse, silver, land, diamond and jewels.

4.Gurutalpagamanam – maithuna with the Guru’s wife.
The equivalent sins are maithuna with sister, daughter, daughter-in-law, friend’s wife and forbidden women

5. Tatsamsarga – to interact with one who has committed the above sins

The upapatakas (sub – sins)

1. Killing of cow.
2.Performing yajna for the forbidden cast
3. Having illicit relation with somebody else’s wife
4. Selling or pledging oneself
5. Not taking care of guru and parents
6. Relinquishing vedic study
7. Not performing the agni rituals
8. Not taking care of the son
9.Younger brother marrying before the elder
10.To speak ill about the chastity of a girl
11. To make living out of lending money
12.To break vows
13.Selling of lake, garden, wife and son
14.Non performance of upanayanam at the proper time
15. Not helping one’s relatives
16. Teaching for salary
17.Learning of vedas and sastras by paying fee (not gurudakshina)
18.Selling prohibited materials
19.Indiscriminate mining
20.Buiding dam etc.
21.Destroying trees and plants
22.Running brothel
23.Black magic
24. Cutting tree for fuel
25. Cooking only for oneself
26.Eating forbidden food
27.Not performiong agnihotra
28. Theft
29.Not repaying debt (deva,pitru and manushya)
30.Learning subjects that are against veda and smrutis.
31.Acting and dancing to entertain others.
32.Having relation with a woman who consumes alcohol
33.Killing
34.Lack of belief in life after death

Jathibhramshakaras

35. Harassing brahmins
36. Smelling forbidden items such as alcohol
37.Wickedness
38. Homosexuality

Samkareekaranas

39. Killing of donkey, horse,camel,deer, elephant, sheep, fish, snake and buffalo

Apatreekaranas

40. Receiving money from evil people
41.Commerce ( not for vaisyas )
42. Serving the lowly
43.Dishonesty

Ashudhikaras

44.Killing insects, worms, birds
45. Eating whatever has been brought with alcohol
46. Theft of flowers, fruits, firewood
47. Cowardice.

One who commits brahmahatya after suffering in hell will be reborn as dog,pig,donkey, camel,cow,goat,deer,bird, chandala.

One who drinks alcohol after spending time in hell will be reborn as insect, worm, those birds feeding on excretion or tiger like animals.

One who steals gold will be reborn as spider, crocodile, snake or will go into pishaacha yoni.

One who engages in maithuna with gurupatni, after suffering in hell will be reborn as grass, creeper, bush, flesh eating animals and birds like vulture or cruel animals such as tiger.

One who takes life of animals, birds (life in any form) will be reborn as flesh eating animal or bird.

One who eats forbidden food will take rebirth as insect or worm.

Thieves in the next birth will be killing and eating each other.

Those maintain contact with the forbidden or enter itno illicit relationship with a married woman will remain as pretas and will not attain salvation.

One who steals brahmins property ( if he himself is a brahmin ) will become a brahmarakshasa.

One who steals grains will take birth as rat.

One who steals bronze will be reborn as swan.

One who steals water will take birth as bird.

One who steals honey will be born as jungle fly.

Stealing of milk will result in being reborn as a crow.

One who steals juice will take birth as dog.

One who steals ghee will take birth as mongoose.

One who steals meat will be reborn as vulture

One who steals amimal fat will take birth as sea crow

One who steals oil will take birth as bat.

One who steals salt will be reborn as cheekhika (?)

One who steals curds will take birth as crain

One who steals silk will take birth as a bird called Tithiri.

One who steals white silk or clothes made of jute will take birth as frog

One who steals cotton clothes will take birth as bird called krouncha

One who steals cow will take birth as monitor lizard

One who steals jaggery will take birth as a bird called vaagguda

One who steals perfumes will take birth as civet

One who steals edible leaves and vegetables will take birth as peacock

One who steals cooked and uncooked food will take birth as porcupine

One who steals fire will take birth as crain

One who steals domestic tools will take birth as an insect called gruhakaari.

One who steals dyed clothes will take birth as chakora bird.

One who steals elephant will be reborn as fox

One who steals horse will take birth as tiger

One who steals fruits and tubers will take birth as monkey

One who abducts woman will be reborn as bear

One who steals water will be reborn as hombill

One who steals vehicle will be reborn as camel

One who steals any other kind of animal will take birth as goat

A brahmin who leaves his own prescribed duties will become a preta called ulkamukha

A kshatriya who abandons his prescibed duties will become a preta called katapootana which feeds on excreta.

A Vaishya who leaves his prescribed duties will become a preta called maitakshajyotik which feeds on puss.

A sudra who takes up some other task than the prescribed ones will become a preta called chailashaka.

After spending long time as preta, when they take rebirth they become servants of their enemies.

One who disrespects his teacher will be a dog in the next 100 lives and therafter will be born as a chandala.

One who conducts himself in a sattvik manner will take birth in devayonis. One who is rajasic in nature will be born again as human and tamasic ones will take birth as birds and animals.

One who performs sins and does not perform peance for it will go to hell and thereafter when takes rebirth will exhibit signs in his physique such as deformities and diseases and also other forms of suffering. These are reminders of past sin and prompts for performing prayaschitta.

One who steals hidden treasures will be childless in the next birth.

One who steals gems will suffer extreme poverty.

One who takes part in a feast uninvited will take birth as crow.

One who gets into unnecessary arguments will be reborn as cat.

One who imparts forbidden knowledge to women will have bad odour in the mouth.

One who teaches veda by taking remuneration ( different from guru dakshina ) will be reborn as fox.

One who abducts women of royal class will take birth as donkey.

One who overprices food will be reborn as tortoise.

An atheist will be reborn as spider or will make a living by entertaining others.

One who is thankless about favours received will be reborn as spider.

One who does not help the needy will become brahmarakshasa.

One who sells forbidden materials will become brahmarakhasa.

One who steals land will become worms and spend long time amidst the excreta of dogs together with his pitrus for seven
generations. He will be tied up with varuna pasha and will be reborn as bird or animal.

One who steals cow, gold or land will spend time in hell till pralaya and any punya that he has gained will be lost.

One who obstructs free movement of cows or destroys cremation ground will spend time in hell till pralaya.

One who kills cow goes to hell called kaalasootra and on rebirth will be genderless for 7 birth and will also suffer from leprosy.

One who kills cow will be born blind.

One who beats up his guru will suffer from epilepsy in the next birth.

One who sells defective cows and horses ( such as those with one hoof) will be reborn as tiger.

One who depends on the forbidden for a living will be a servant or washerman in his next birth.

One who harasses brahmins or argues for or supports thieves will be genderless in the next birth.

One who undertakes wrong path will suffer from a disease called gandamaala in the next birth.

One who engages in maithuna with woman of same gotra will suffer from elephentiasis in the next birth.

One who performs yajna for the forbidden will be reborn as chandala.

One who takes money for performing yajna and does not use it entirely for the purpose will take birth again and agin as crow for 100 years

One who steals God’s or brahmin’s property will live amidst donkey dung after death for a long time.

One who steals gold will be reborn with crooked nails.

One who drinks alcohol will be reborn with black teeth.

One who kills a brahmin will suffer from tuberculosis or leprosy (Galitkushta) or leucoderma.

One who engages in maithuna with gurupatni will become lame in subsequent birth and will suffer from skin diseases.

The gossip monger will emante foul smell from his nose in the next birth.

One who talks ill of others will have foul smell in the mouth in the next birth.

One who steals grains will be handicapped in the future birth.

One who performs adulteration in grains, milk etc. will have excess organ such finger.

One who steals food will suffer from chronic indigestion.

One who steals knowledge or engages in unauthorised learning will become dumb in the future birth.

One who steals clothes will suffer skin disease called Shvitra

One who steals horse will be lame

One who steals lamp will be blind in the next birth.

One who extinguishes lamp and fire(agni) improperly will be blind in one eye.

One who is cruel towards fellow beings will suffer various ailments

One who engages in illicit relationship wtih another’s wife will suffer from obesity.

One who kills or harasses his father will suffer from congenital nervous disorders such as birth paralysis or cerebral palsy

Killing or harassing one’s mother will result in being reborn blind.

Killing or harassing one’s sister or or killing of crow will result in being reboen deaf.

One who harasses or kills his brother will become dumb.

Killing or harassing children or stealing gemstones of a brahmin will cause inpotence or death of childre.e impotence

Killing or harassing of women will cause chronic dysentry in the future birth.

One who kills a person of authority will suffer from tuberculosis in the next birth..

One who kills a vaishya will suffer from blood cancer

Killing someone from the servant class will result in a k ind of rheumatism called apatanaka where limbs become stiff.

One who kills craftsmen will suffer from dryness of the body

One who kills an elephant will meet with obstacles in everything

Killing of camel or parrot will lead to lead to speech defects such as stammering

One who kills a horse will be reborn with an ugly and crooked face

One who kills a buffalo will suffer from a disease called krishna gulma

Killing of donkey will lead to having hair like donkey in the next birth.

Killing of deer called tarakshu will cause squint in the eyes in the next birth.

One who kills a pig will have unusually broad teeth

One who kills a deer will be reborn lame.

Killing of fox will lead to rebirth without foot

One who kills a goat will be reborn with excessive organs.

One who kills a goat called urabhra will suffer from pandu roga.

Killing of cat will lead to yellow eyes in the next birth.

Killing of crane will lead to extraordinarily long nose.

Drinking of alcohol will lead to rebirth with black teeth or raktapitta (haemorrage/urticaria)

Eating forbidden food, those touched women during menstraution and also by lowly class will result in chronic worm trouble in the next birth.

One who does not feed others even when he has resources will suffer from Indigestion ( mandagni) in the future birth.

Poisoning someone will lead to chronic vomiting in the next birth.

Blocking or closing pathways or roads will result in foot diseases

A gossip monger in his fuure birth will have chrinic respiratory ailments.

A spendthrift will suffer from epilepsy

A tormentor of fellow beings will suffer from shoola roga in the future birth.

One who has set fire to a jungle will suffer from chronic rakataisara (dysentry with blood)

Defacating or urinating in holy places or water will lead to suffering from fistula or piles

Causing abortion will lead to liver and spleen diseases and jalodara.

One who has broken statues(holy) will be fickle minded and indecisive in the future birth.

One who is rude in his speech will be handicapped in the next birth.

One who teases and talks ill of others will be bald in the next birth.

One who mocks others will be single eyed in the next birth

One who wrongfully takes side will suffer from paralysis.

One who steals brahmin’s wealth will end up destroying his own vamsha

Stealing of copper will lead to a kind of leprosy called udumbara.

Stealing of bronze will lead to kind of leprosy called pundareeka

One who steals brass will have yellow eyes in the next birth.

Stealing of pearl will result in yellow hair

Stealing of white lead or honey will result in eye diseases

Stealing of black lead will lead to cerebral diseases

Stealing of milk will result in suffering due to frequent urination

One who steals curd will be arrogant in the future birth.

One who steals sugar cane products wil suffer from a disease called udaragulma

One who steals iron will suffer from a disease called karbura

One who steals oil will suffer from chronic itching

One who steals raw rice will be reborn toothless

One who steals cooked rice will suffer from tongue disease

One who steals fruits will suffer from ulcer or frequent injuries to fingers

One who steals tamboola will have white lips in rebirth.

One who steals vegetables will have blue eyes when reborn.

Stealing of tubers will lead to being reborn with short hands

One who steals perfumes will have a foul smelling body in the future birth.

Stealing of wood will lead to being reborn with unusually thin hands

Stealing of books and knowledge will lead to being born dumb.

Stealing of clothes will lead to skin diseases.

Stealing of wool will result in rebirth with excessive hair in the body

Stealing of silk will lead to birth with insufficient hair.

One who steals medicine will suffer from migraine in the next birth.

One who steals red clothes and ruby will suffer from raktavata

Stealing of God’s properties will result in chronic fever.

Stealing in general will result in suffering from grahani roga

Maithuna with mother will result in penile diseases

Maithuna with forbidden women will lead to azoospermia and a kind of leprosy called mandalam.

Maithuna with gurupatni will lead to difficulty in urination (mootrakruccha)

Maithuna with daughter will result in suffering from raktakushta

Maithuna with sister will result in peetakushta

Maithuna with brother’s wife will result in skin disease called galatkushta

Maithuna with daughter in law will result in skin disease called krishnakushta

Maithuna with step mother will lead to kidney and bladder stones.

Maithuna with father’s sister will result in boils or ulcer on the right side of the body

Maithuna with maternal uncle’s wife will result in rebirth with hunch back

Maithuna with mother’s sister will cause boils or ulcer on the left side of the body

Maithuna with a widow will cause untimely death of wife in the next birth.

Maithuna with woman of the same gotra will cause suffering from fistula

Maithuna with deekshitastree ( woman under vow) will be reborn with red eyes.

Illicit relationship with a married woman of the same caste will result in heart ailments.

Maithuna with cow will lead to urinary diseases

Maithuna with horse will cause suffering from frozen shoulder ( bhuja stambha)

Source: ramaswamysastry.blogspot.in

The post Karma Vipaka: Sins and Their Results in Dharma Shastra appeared first on IndiaDivine.org.

There are many aspects to the usage of vibhuti or sacred ash. First of all, it is a great medium to transfer or transmit energy, and it has an ability to help direct and control the energy body. Apart from that, there is a symbolic significance to applying it on the body. It is a constant reminder of the mortal nature of life – it is like you are always wearing mortality on your body.

Normally, yogis use the ash that they pick up from the cremation grounds as vibhuti. If this ash cannot be used, the next alternative is to use cow dung. There are other substances used but the basic material, the body of it, is cow dung. If even this ash cannot be used, the next alternative is to make it of rice husk. This is indicative that the body is not the core substance, it is just the husk.

Why do we use sacred ash?

Unfortunately, in many places it has become a scandalous business where they are just giving a certain white rock powder as sacred ash. But if it is properly prepared and you know where and how to apply it, sacred ash makes you much more receptive; and the place where you apply it on your body becomes more sensitive and goes towards the higher nature. So, before you step out of the house in the morning, you apply sacred ash at certain points to receive the divine around you, not the devil. Depending on which aspect of you is receptive at that moment, you can receive life in different ways and from various dimensions of who you are. You must have observed this – at one time, you saw something and experienced it in a certain way. Some other time, you saw the same thing and experienced it in a totally different way. The way you receive life makes the difference. So, you want the higher aspects of you to be receptive, not the lower.

Within your physical body, there are seven basic centers representing seven dimensions of experiencing life. These centers are known as chakras. A chakra is a certain meeting point within the energy system. These chakras are not physical, they are of a subtle nature. One can experientially know these chakras, but if you cut the body and see, you will not find any chakra. As you move into higher levels of intensity, naturally the energies will rise from one chakra to another. If you receive life from the higher chakras, the same situation will be different for you than if you receive life from the lower chakras.

How should we apply sacred ash?

Traditionally, vibhuti is taken between your thumb and your ring finger – you don’t have to pick up a lot of it, just a little bit – and applied between the eyebrows, known as the agna chakra, at the pit of the throat known as the vishuddhi chakra, and in the center of the chest where the ribcage meets, known as the anahata chakra. It used to be common knowledge in India that you must apply it at these points. The reason why these particular points have been specified is because sacred ash makes them more sensitive.

Vibhuti is usually applied at the anahata so that you receive life as love. It is applied at the vishuddhi so that you receive life as power; power does not mean just physical or mental power, there are so many ways in which a human being can be powerful. The idea is to make the life energies very strong and powerful so that your very presence has an influence on life around you – you don’t have to speak or act – if you simply sit, you influence the situation around you. This kind of power can be developed within a human being. Vibhuti is applied at the agna so that you receive life as knowledge.

This is a very deep science, but today, without understanding the science behind it, we simply apply it like a stripe on the forehead. The one who has stripes one way does not agree with the one who has the stripes another way – this is stupidity. Vibhuti is not something that Shiva gave, or this or that god gave. This is not a question of belief. In Indian culture, it has been looked at deeply as a tool for a person’s growth. Properly prepared sacred ash has a different vibrancy. There is a need to revive and make use of the science behind this.

Source: www.ishafoundation.org

The post Vibhuti: How and Where Should We Apply It appeared first on IndiaDivine.org.

Tirumala Sri Venkateswara Temple is the world famous temple. Tirupati Laddu or SriVari Laddu is the Laddu sweet offered as Naivedhyam to Lord Sri Venkateswara, at Tirumala Venkateswara Temple of Tirupati in Chittoor District of Andhra Pradesh, India. The Laddu will be given as prasadam to devotees after the having the Darshan in the Temple. Mouth watering, delicious and yummy Laddu, which is the mainstay of Tirumala Tirupati.

Devasthanam Prasadam for More Than 300 Years

The Lord has a good appetite not only for fragrant flowers and ornaments but also for delicious food. Lord Sri Venkateswara who loves delicious food, happily shares the same with his devotees in the form of Prasadam.

The taste of Tirumala Laddu is spread all over the world. The mouth-watering Laddu and vadai, the likes of which is not prepared elsewhere in the world. It is a ‘sweet favourite’ for everyone. The Tirumala Laddu has become synonymous with Tirupati.

Can we return home without Tirumala Laddu after having the divine darshan of Lord Venkateswara? Never! There is no satisfaction in doing so. Every devotee returning from Tirupati will distribute ‘Laddu’ as prasadam to his friends and relatives.

The reason for such a popularity of Laddu among pilgrims of Tirumala is its unique flavour, characteristics and never compromising quality of Laddus ever since it all began distributing 300 years ago (though the size of Laddu has reduced over the years.) More importantly Laddu is the favourite naivedhyam of Lord Venkateswara himself. By eating this Srivari Prasadam the devotee forgets all the sorrows and hardships he suffered while reaching the hill top of Seshachalam for the divine darshan of Lord Venkateswara and get back to his destination with a pleasant and joyful heart and soul wishing for a return journey at the earliest.

. The architect of the ‘Laddu Empire’ is Kalyanam Iyengar and was the brain behind making Laddu synonymous with Tirupati.

. He introduced the Mirasidari System to prepare Laddus.

. Those preparing laddus in the kitchen (potu) were called as Gamekar Mirasidars. The Mirasidars enjoyed the privilege to prepare Laddus and get their Share till AD 2001. Out of the each lot of 51 laddus, 11 were given to Mirasi Brahmin families.

The TTD management won a legal battle in the Supreme Court for abolition of Mirasi system. Mirasidari system was abolished in 2001, whereby the Government of Andhra Pradesh put an end to the rights of the hereditary trustees in preparing offerings.

History of the Tirupati Laddu

During the time of Pallavas prasadam was offered to the Presiding deity, Later Devaraya –II made of grant of three villages and gift of 200 panam for certain daily offerings. In addition another officer of the Devaraya-II, Amatya Shekara Mallanna was made arrangements for Naivedyam and Nityadiapam to Lord Vekateswara. He introduced time table for food offering to the Lord.

The remaining food will be distributed for the pilgrims with free of cost. These Prasadam was called as Tiruppongam. Later Sukkiyam,Appam, Manohara Padi, Vada are to be offered to the God.

The Tirumala Temple received liberal patronage under the Vijayanagara rulers. The name given in the inscription is Avasaram the word Avas in Sanskrit is food. This term is noticed also in three previous inscriptions of the year 1554, 1579 and 1616. The inscriptions also made it clear that there was a similar food offering instituted by one Maharaja Sri Shudaji Bhanuji Pantulu.

There seems to be some justification to inform from the inscription that Aliya Ramaraja’s food offerings ceased after the conquest of the country by the Golkonda Kings and that the few who were continuing to do Service in the temple stood in need of some wholesome food like suddhannam (cooked food)10. Gradually there is demand for the Prasadam in Tirumala temple.

The Madras Government identified the problem in AD 1803 started sale of Prasadams. Here the pilgrims demanded more Vadas because, Vada was preserved more days when compare to other Panyarams. The Madras Government started to sell the sweet Bundi that is the initial form of Laddu. In 1940 that was shaped into Laddu.

Now Let’s See Where and How Our Srivari Laddu is Made

The Lord’s kitchen is called as Potu. In this potu, prasadam was prepared with only firewood. From 1984, the use of LPG started as there was a spurt in the number of laddus required every day.

Even though the number increased to one lakh laddus per day only 150 cooks were able to handle the work with the introduction of latest cooking technology. This number of laddus was less than half of the demand from devotees. Another kitchen was added to make another 70,000 laddus.

On special occasions like Ugadi, the staff prepares special laddus and offer them to the God.

Till now, the biggest laddu offered to Lord Venkateswara is 32 kg. It was prepared by special hereditary priests known as archakas in special temple kitchen. Working space has been increased by expanding the Potu. This improved the sanitary and hygienic condition of the Potu. Stainless steel trays are being used to stock the Prasadam.

In Tirumala Temple, Three types of Laddus are Being Prepared as Per Given References.

Asthanam Laddu
Kalyanosthavam Laddu
Proktham Laddu

The difference between these three laddus are:

Asthanam Laddu

This is prepared in Special Festive occasions.These can be distributed only to Special Guests like President of India, Prime minister, Presidents, and Prime ministers from other countries. They weighted 750 grams. For this more quantity of Cashew nuts, Almonds, Ghee and saffron flowers were used for the preparation of these Laddus when compare to the allotted Dittam.

Kalyanotsavam Laddu

The Laddu will be distributed to those who took part in the Kalyanotsavam and Arjitha Seva Grihastas. This is tasty when compare to the small Laddus. Those who want to Kalyanotsavam Laddu they can pay Rs. 100/- for each, there is demand for these Laddus in Tirumala.

Proktham Laddu

This is small Laddu which is distributed to the common pilgrims in Tirumala Temple. Weight of the Laddu is 175grams. According to the TTD records for preparation of each Laddu estimated Rs. 25. But the TTD distributed with subsidised rates for the benefit of the common pilgrims. Pilgrims those who completed their Darshan they can get Two Laddus at
the cost of Rs. 20.

Dittam

The list of ingredients and the proportion in which they are to be used is called dittam. Changes in dittam were made six times to meet the increasing demand. Recently, the TTD management has decided to stick to the original dittam’s specification as there are many complaints on the falling shelf-life of the laddus.

According to TTD Annual Report 2012-13, The Following Ingredients are Being Used for Preparation of Srivari Laddu in Tirumala Temple:

Ingredient Name in Metric Tons

First Quality Rice 8,000
Sugar 7,200
Cashewnuts 700
Cardamom 80
Cow Ghee 3,400
Sugar candy 160
Raisins (kishmish) 350
Gram flour 3,600

The Tamil Nadu milk co-operative federation and Karnataka State Milk Federation have so for supplied 2,400 tonnes of ghee to Tirumala Tirupathi Devasthanams for the year.

Patent Protected

To prevent black marketing of Tirupati Laddus, in 2008,the Tirumala Tirupati Devasthanams registered for Geographical indication tag for Tirupati Laddu. In 2009, Tirupati Laddu was registered as Geographical Indications under the category foodstuff under section 2(f) of the GI Act 1999, vide Application number 121. This has prevented others from preparing or naming the sweet with same name. So TTD only has only the right to make and sell Laddus.

Let’s hope TTD succeeds in protecting this delicious Laddu which can be termed as a prasadam that is liked by millions of devotees thronging to the Temple Town of Tirupati from Black market trade in and around the temple. That was the story about Tirumala Laddu and its making.

The post The Story Behind Tirumala Srivari Laddu appeared first on IndiaDivine.org.

Somebody has rightly said, “Hinduism is not a religion, it is a way of life.” Here nature is of paramount importance and the devas of Hinduism are basically different forms of the nature. It is amazing how various practices of Hinduism have an underlying scientific basis. Let’s look at 22 Hindu rituals to see how scientific this ancient religion has been.

Vriksha (वृक्ष)

People are advised to worship Neem and Banyan tree in the morning. Inhaling the air near these trees, is good for health.

Yoga (योग)

If you are trying to look ways for stress management, there can’t be anything other than Hindu Yoga aasan Pranayama (inhaling and exhaling air slowly using one of the nostrils).

Pratishthana (प्रतिष्ठान)

Hindu temples are built scientifically. The place where an idol is placed in the temple is called ‘Moolasthanam’. This ‘Moolasthanam’ is where earth’s magnetic waves are found to be maximum, thus benefitting the worshipper.

Tulasi (तुलसी)

Every Hindu household has a Tulsi plant. Tulsi or Basil leaves when consumed, keeps our immune system strong to help prevent the H1N1 disease.

Mantra (मन्त्र)

The rhythm of Vedic mantras, an ancient Hindu practice, when pronounced and heard are believed to cure so many disorders of the body like blood pressure.

Tilak (तिलक)

Hindus keep the holy ash in their forehead after taking a bath, this removes excess water from your head.

Kumkuma (कुंकुम)

Women keep kumkum bindi on their forehead that protects from being hypnotised.

Hasta Grasa (हस्त ग्रास)

Eating with hands might be looked down upon in the west but it connects the body, mind and soul, when it comes to food.

Pattala (पत्तल)

Hindu customs requires one to eat on a leaf plate. This is the most eco-friendly way as it does not require any chemical soap to clean it and it can be discarded without harming the environment.banana; palash leaves

Karnachedana कर्णछेदन

Piercing of baby’s ears is actually part of acupuncture treatment. The point where the ear is pierced helps in curing Asthma.

Haldi (हल्दी)

Sprinkling turmeric mixed water around the house before prayers and after. Its known that turmeric has antioxidant, antibacterial and anti-inflammatory qualities.

Gobara (गोबर)

The old practice of pasting cow dung on walls and outside their house prevents various diseases/viruses as this cow dung is anti-biotic and rich in minerals.

Gomutra (गोमूत्र)

Hindus consider drinking cow urine to cure various illnesses. Apparently, it does balance bile, mucous and airs and a remover of heart diseases and effect of poison.

Siksha (शिक्षा)

The age-old punishment of doing sit-ups while holding the ears actually makes the mind sharper and is helpful for those with Autism, Asperger’s Syndrome, learning difficulties and behavioural problems.

Diya (दिया)

Lighting ‘diyas’ or oil or ghee lamps in temples and house fills the surroundings with positivity and recharges your senses.

Janeu (जनेऊ)

Janeu, or the string on a Brahmin’s body, is also a part of Acupressure ‘Janeu’ and keeps the wearer safe from several diseases.

Torana (तोरण)

Decorating the main door with ‘Toran’- a string of mangoes leaves;neem leaves;ashoka leaves actually purifies the atmosphere.

Charanasparsha (चरणस्पर्श)

Touching your elder’s feet keeps your backbone in good shape.

Chitagni (चिताग्नि)

Cremation or burning the dead, is one of the cleanest form of disposing off the dead body.

Om (ॐ)

Chanting the mantra ‘Om’ leads to significant reduction in heart rate which leads to a deep form of relaxation with increased alertness.

Hanuman Chalisa (हनुमान चालीसा)

Hanuman Chalisa, according to NASA, has the exact calculation of the distance between Sun and the Earth.

Shankha (शंख)

The ‘Shankh Dhwani’ creates the sound waves by which many harmful germs, insects are destroyed. The mosquito breeding is also affected by Shankh blowing and decreases the spread of malaria.

The post Top 22 Reasons to Believe Hinduism is Based on Science appeared first on IndiaDivine.org.

Modern science has come to the conclusion that all is one energy. Long ago, India’s wisdom came to the conclusion that all is one awareness/consciousness, i.e. the one energy of science ‘knows itself’. It is not inert, not dead. So far, science either does not know about the claim of the Indian rishis or fights shy to investigate it.

Suppose there is a scientist whose theories have always turned out to be right. Other scientists have validated his theories, sometimes after a long time gap and after they had to discard their own theories. Now, this scientist comes up with yet another theory that is different from the theory that the scientific community holds. So far, the scientists have tried, but could not prove their own theory. Would it not be worthwhile to test the theory of that scientist who so far has had an amazing success rate?

Well, this scientist refers to the rishis of ancient India. Most western scientists have never heard of those rishis. They don’t know what they had postulated and it may also not interest them as science has made amazing progress in the last century and theories that are several thousand years old have no role to play today. Or have they? Most scientists are engaged in tedious work in their labs. Their field of research is highly specialized and path breaking technology has come out of it. Yet there are also scientists who look at the big picture, who, like Einstein or Hawking, want to find the explanation for everything in this universe, a unified theory. They try to push the frontiers of knowledge to reach the absolute. It has eluded them so far.

Maybe they should turn for inspiration to the Indian rishis whose track record is amazing. Thousands of years ago they had claimed that the age of our present (according to them it is not the first) universe is mind boggling, whereas the west maintained till a few hundreds years ago, that it was created only around 4000 BC. They knew that the earth orbits the sun and not the other way round – a fact that also only a few hundred years ago came to be known in the west. The Rishis knew that there are many suns, that atoms make up matter and at the same time, that the whole universe is one, that this world is maya, an appearance or superimposition on that what is really true, like a pot on mud or a bangle on gold – not really true, only relatively true. They even knew that the best symbol for the Whole is a lingam. Does it surprise that the ‘big picture of the entire universe’ which was released by the Max Planck Institute has an oval shape?

All this and much more has turned out to be correct, even though some insights, for example ‘the world is maya’ had actually been ridiculed in the west, till modern science, too, came to the conclusion that nothing is as it appears to be. Science has reached a point where ultimately nothing can be said with certainty, where, so to speak, matter contains no matter. On the relative realm and in our perception, an apple is still an apple and still falls to the ground. Yet if one inquires into what the apple truly is one ends up with nothing in one’s hand, as it were. Not even the hand is there as a hand. In short: The senses deceive. Truth is something else.

Now, here is the point where ancient India could help science to make a decisive step or rather, a decisive turnaround towards finding the truth. Nuclear physics has come to the conclusion that all is one energy. This insight was hailed as coming together of ‘ancient wisdom and modern science’ at international conferences already over 30 years ago. India’s wisdom says: all is one and modern science says: all is one. Yet there is still a big difference and it may be frustrating for some individual scientists who are ready to bridge this gap, yet the scientific community as a whole is opposed to it.

The difference is this: Rishis claim that this one energy is aware or conscious of itself. Awareness means knowing, being alive. Whatever seems to exist, comes out of one, absolute awareness. It follows that the universe is alive. There is a presence present in it and this one presence appears as many and expresses itself for example through the human brains. The brain can be seen as the adequate instrument to manifest pure, thought free awareness as thoughts, feelings, memory, imagination, etc., like a light bulb manifests electricity as light. The bulb does not generate electricity, nor does the brain generate awareness.

Here mainstream science refuses to go along. It holds that the energy that is making up our universe is ‘dead’. It does not know itself. Yet there is also the obvious fact that humans on earth are aware and science declares this awareness as being produced by the brain. According to modern science, it developed sort of accidentally as a by-product of chemical activity in inert brain cells. If one manipulates the brain cells, the human mind undergoes changes.Tthis fact is considered as vindication of their theory. Yet, does not the light look red, if one paints the light bulb red? The output changes if the equipment is manipulated but the input, the electricity, is the same.

Science further holds that conditions have to be agreeable for this awareness by-product to happen and these favourable conditions are extremely rare, but on our earth these conditions were just right and life and awareness had a chance to develop from matter. These conditions may also be there in some other planets among the billions of planets in space. Otherwise, the universe is inert, dead, and chance and time are ruling it. There is no knowledge of what is happening in the cosmos apart from those few exceptions, like on our earth. As a natural consequence of this theory, human awareness dies when the brain dies – like a flicker of light that dies with the firefly. Awareness does not find a place in equations that try to explain cosmic laws.

There may be two reasons why western scientists avoid giving a place to awareness. One, in the west, the Church had been the sole keeper of the ‘truth’ and had severely crippled scientific ventures for over thousand years. Only a few hundred years ago and with great difficulty, men of great courage had overcome the oppressive hold of the Church. Ever since, science not only ignores religion, but is opposed to it because, in the west ‘religion’ promotes as the ‘Highest Truth’ a personal god, who watches over all humans and loves some and hates others. This of course is anathema to scientists. Almost with a vengeance, they are out to prove that there is no god and terms like awareness or intelligence might bring in god through the back door.

There is another reason why scientists overlook awareness, even though, if they only would look, it stares them into the face or rather, out of the face. Awareness cannot be objectified, because it is the subject. Traditionally, science was focussed on objects, i.e. on the observed. Only lately it had to include the observer after it became evident that the observer influences the observed. Yet it treats the observer basically as just another object. The scientist does not dive into his own living awareness to find out about the observer, but places the ‘observing system’ in one line with the objects under observation. He does not realise that his subjective, living awareness is a completely different category and requires an inner exploration.

For anyone who is interested in finding out the truth, and scientists certainly are, the most obvious and crucial factor in any research, the living intelligence that can be felt by anyone and without which there would be no scientific research at all, surely cannot be done away with the improvable assumption that it is a sort of secretion of the inert brain. That would be unscientific, more so, since there is vast literature regarding awareness/consciousness in India.

This literature gives valuable clues. For example the scriptures have two major terms – Atman and Brahman. Atman refers to the seemingly individualised awareness (often translated as ‘Self’) and Brahman to the infinite, absolute awareness. Brahman cannot be spoken or thought of, the scriptures claim. Brahman is that by which thoughts and speech are made possible. It is the independent, absolute truth that eludes objectification, as it is the one subject. Brahman alone is the truth, is stated.

Now if we look at Atman, we are on more familiar ground. It shows up as the capacity to know and feel and this capacity is right within us. It is what makes us feel alive right now. The scriptures have analysed our inner make up in great detail. There are efforts on to compile this knowledge into textbooks and teach it in psychology courses at university level.

Coming back to the big picture, there are intriguing statements in the Vedas. They are called Mahavakyas, the great utterances. Those claim that “this Atman is Brahman” or “You are That”. It means that our own, individual awareness or self is basically the great, all pervading Brahman. Atman and Brahman are one. It means further, the great one Brahman is right here. How can that be? Is our human awareness not rather ordinary? It is my direct experience that I am Maria, and certainly not Brahman, isn’t it? On the other hand, it is also my direct experience that the world is real and it has been proven to be illusory. Could this feeling that I am Maria also be illusionary? It would need an enquiry.

“Who am I?” is the big and ultimate question in Indian philosophy. Its answer may throw up the unified theory and more worthwhile, fulfilment. Yet the answer cannot be put into research papers. The scientist needs to turn around and dive deep within, beyond the thoughts and feelings right down to the pure, thoughtless awareness.

The Indian scriptures offer another approach: Everything in the universe according to them has five ‘components’. The first two, i.e. name and form, are changing. They belong to the world of maya. Yet beneath those two, there is Satchitananda: sat = being, chit = awareness, ananda = bliss. Those three are basically one and unchanging. Science takes note only of name and form and of sat (being). Something is there. Yet chit, the awareness aspect and ananda, the bliss that comes with awareness, are missing.

Modern science presents us with a rather bleak scenario, where there is basically no meaning in living, all is chance and with the death of the body everything is finished. It is still the in-thing to believe among the so called intellectual elite in the west. The bleakness is not so much due to the fact that science considers the human mind as just a temporary flicker. Even the Indian rishis consider the mind as just thoughts, modifications in pure awareness that are ultimately as unreal as the solidity in matter. The bleakness is rather due to the fact that scientists don’t figure in the big (the word Brahman comes from big, expanding) living, blissful Presence, Intelligence, Awareness, Absolute or whatever name we want to give to the Unnameable.

The rishis claim that it is here, right beneath the individual awareness full of thoughts and feelings that prevent the experience of the underlying pure awareness. They encourage stilling thoughts with the help of meditation. When thoughts are stilled, it will become obvious that there is no separate individual awareness. Brahman is all there is.

In all likelihood, the rishis have the deeper insights. The Chandogya Upanishad describes how the sage Uddalaka prodded his son Svetaketu to know “That by knowing which everything is known” and how he helped him along with valuable questions and metaphors. Today, scientists like Hawking, also search for ‘That by knowing which everything is known’ but they still have a blind spot. They don’t search where it is to be found: Within their own awareness. Eventually, they may realise that the rishis were right, but before this happens, they will have to learn to ‘look’ or rather ‘sink’ inside. Then, sacredness and wonder might overwhelm them.

The post Ancient Rishis vs Modern Science appeared first on IndiaDivine.org.

The Gayatri mantra is a 6,000-year-old verse recited by millions of Hindus every day all over the world. This mantra – Rigveda Samhita 3.62.10 – was composed by sage Vishwamitra. He composed most of the poems in the third section of the Rigveda.

This verse is called the Gayatri mantra possibly because it is composed in the poetic meter called Gayatri. A verse written in this poetic meter should have three lines and each line must have eight syllables. It is interesting to note that the etymology of the word Gayatri is gāyantaṃ trāyate iti gāyatrī, “Gayatri is that which protects the person who recites it.”

Therefore, although there are thousands of verses composed in the Gayatri metre, when we say Gayatri mantra, it specifically denotes this verse:

tat saviturvareṇyam |
bhargo devasya dhīmahi |
dhiyo yo naḥ pracodayāt ||

In Sanskrit, every word has several meanings. So it’s important for us to understand the context in which a certain word is used. Let us take a look at what each word in this mantra means:

tat = that

savituḥ = the sun; literalley “one who permits”, “one who stimulates”, “one who vivifies”

vareṇyam = best, excellent, worthy of the highest respect

bhargaḥ = light, lustre, radiance

devasya = of god, of the lord, of the deity

dhīmahi = (we) meditate, contemplate

dhiyaḥ = intellect, wisdom, mind, consciousness

yaḥ = the one who, he who

naḥ = to us, for us

pracodayāt = (one who) inspires, motivates, stimulates, empowers

(An astute observer will find that the first line has only seven syllables instead of eight: tat-sa-vi-tu-rva-re-ṇyam; therefore while recitation, we add the syllable om in the beginning or we say tat-sa-vi-tu-rva-re-ṇi-yam).

Let us try to arrange this in the form of a sentence. One who (yaḥ) stimulates (pracodayāt) our (naḥ) mind (dhiyaḥ) – we meditate (dhīmahi) on that (tat) excellent (vareṇyaṃ) radiance (bhargaḥ) of the lord (devasya), the sun (savituḥ).

A simple English translation would give us:

We meditate on

the wonderful radiance of the sun god,

who stimulates our mind.

The same Gayatri mantra also appears in the Yajurveda but with an additional line in the beginning:

oṃ bhūrbhuvassuvaḥ |

om = the single-syllable word that represents brahman, the Supreme Being

bhūḥ = earth

bhuvaḥ = atmosphere

suvaḥ = sky, heaven

With this line, we bring our awareness to the three spheres of existence, thus connecting with something bigger than our tiny selves.

In the Hindu tradition, we believe that there is only one Supreme Being (brahman) but there are several gods. These gods may be realized in any form.

The forces of nature – wind, lightning, thunder, fire – are deified. The animate and inanimate beings – animals, plants, rivers, mountains – are deified. The celestial objects – sun, moon, planets, stars – are deified. We may also see god in a sculpture, a painting, or even in a song.

Among all these various possibilities, the sun is the most magnificent. Of course, an astrophysicist might tell us that the sun in our solar system is a veritable pygmy in front of some of the other stars in the universe. Even so, the sun remains the most brilliant object we can see with our naked eyes. Not only do we see it but we also feel its presence. It removes darkness and brings light. It removes the cold and brings warmth. The radiance of the Supreme represents Knowledge (which removes the darkness of ignorance) and Vitality (which removes the coldness of lethargy).

So the Gayatri mantra is a prayer to the Supreme, in the form of the sun, which stimulates our mind and empowers us. Just like the sun wakes us up every morning, we pray that the Supreme light wakes up our intellect. It is indeed a prayer for internal strength.

In the 1990s cartoon series Captain Planet, there is a beautiful symbolism for this – whenever Captain Planet is on the verge of defeat, he draws energy from the sun. He gets revitalized. He’s ready to face his enemies – those trying to pollute the earth. The Gayatri mantra does something similar, but within.

The post Revealing the Secret Behind Gayatri Mantra appeared first on IndiaDivine.org.

The Bible does not simply say, ‘Do not kill the human being.’ It says broadly, ‘Thou shalt not kill.’… why do you interpret this to suit your own convenience?  At a monastic retreat near Paris, in July of 1973, Srila Prabhupada talked with Cardinal Jean Danielou.

Srila Prabhupada: Jesus Christ said, “Thou shalt not kill.” So why is it that the Christian people are engaged in animal killing?

Cardinal Danielou: Certainly in Christianity it is forbidden to kill, but we believe that there is a difference between the life of a human being and the life of the beasts. The life of a human being is sacred because man is made in the image of God; therefore, to kill a human being is forbidden.

Srila Prabhupada: But the Bible does not simply say, “Do not kill the human being.” It says broadly, “Thou shalt not kill.”

Cardinal Danielou: We believe that only human life is sacred.

Srila Prabhupada: That is your interpretation. The commandment is “Thou shalt not kill.”

Cardinal Danielou: It is necessary for man to kill animals in order to have food to eat.

Srila Prabhupada: No. Man can eat grains, vegetables, fruits, and milk.

Cardinal Danielou: No flesh?

Srila Prabhupada: No. Human beings are meant to eat vegetarian food. The tiger does not come to eat your fruits. His prescribed food is animal flesh. But man’s food is vegetables, fruits, grains, and milk products. So how can you say that animal killing is not a sin?

Cardinal Danielou: We believe it is a question of motivation. If the killing of an animal is for giving food to the hungry, then it is justified.

Srila Prabhupada: But consider the cow: we drink her milk; therefore, she is our mother. Do you agree?

Cardinal Danielou: Yes, surely.

Srila Prabhupada: So if the cow is your mother, how can you support killing her? You take the milk from her, and when she’s old and cannot give you milk, you cut her throat. Is that a very humane proposal? In India those who are meat-eaters are advised to kill some lower animals like goats, pigs, or even buffalo. But cow killing is the greatest sin. In preaching Krishna consciousness we ask people not to eat any kind of meat, and my disciples strictly follow this principle. But if, under certain circumstances, others are obliged to eat meat, then they should eat the flesh of some lower animal. Don’t kill cows. It is the greatest sin. And as long as a man is sinful, he cannot understand God. The human being’s main business is to understand God and to love Him. But if you remain sinful, you will never be able to understand God—what to speak of loving Him.

Cardinal Danielou: I think that perhaps this is not an essential point. The important thing is to love God. The practical commandments can vary from one religion to the next.

Srila Prabhupada: So, in the Bible God’s practical commandment is that you cannot kill; therefore killing cows is a sin for you.

Cardinal Danielou: God says to the Indians that killing is not good, and he says to the Jews that…

Srila Prabhupada: No, no. Jesus Christ taught, “Thou shalt not kill.” Why do you interpret this to suit your own convenience?

Cardinal Danielou: But Jesus allowed the sacrifice of the Paschal Lamb.

Srila Prabhupada: But he never maintained a slaughterhouse.

Cardinal Danielou: [Laughs.] No, but he did eat meat.

Srila Prabhupada: When there is no other food, someone may eat meat in order to keep from starving. That is another thing. But it is most sinful to regularly maintain slaughterhouses just to satisfy your tongue. Actually, you will not even have a human society until this cruel practice of maintaining slaughterhouses is stopped. And although animal killing may sometimes be necessary for survival, at least the mother animal, the cow, should not be killed. That is simply human decency. In the Krishna consciousness movement our practice is that we don’t allow the killing of any animals. Krishna says, patram puspam phalam toyam yo me bhaktya prayacchati: “Vegetables, fruits, milk, and grains should be offered to Me in devotion.” (Bhagavad-Gita 9.26) We take only the remnants of Krishna’s food (prasadam). The trees offer us many varieties of fruits, but the trees are not killed. Of course, one living entity is food for another living entity, but that does not mean you can kill your mother for food. Cows are innocent; they give us milk. You take their milk—and then kill them in the slaughterhouse. This is sinful.

Student: Srila Prabhupada, Christianity’s sanction of meat-eating is based on the view that lower species of life do not have a soul like the human being’s.

Srila Prabhupada: That is foolishness. First of all, we have to understand the evidence of the soul’s presence within the body. Then we can see whether the human being has a soul and the cow does not. What are the different characteristics of the cow and the man? If we find a difference in characteristics, then we can say that in the animal there is no soul. But if we see that the animal and the human being have the same characteristics, then how can you say that the animal has no soul? The general symptoms are that the animal eats, you eat; the animal sleeps, you sleep; the animal mates, you mate; the animal defends, and you defend. Where is the difference?

Cardinal Danielou: We admit that in the animal there may be the same type of biological existence as in men, but there is no soul. We believe that the soul is a human soul.

Srila Prabhupada: Our Bhagavad-Gita says sarva-yonisu, “In all species of life the soul exists.” The body is like a suit of clothes. You have black clothes; I am dressed in saffron clothes. But within the dress you are a human being, and I am also a human being. Similarly, the bodies of the different species are just like different types of dress. There are soul, a part and parcel of God. Suppose a man has two sons, not equally meritorious. One may be a Supreme Court judge and the other may be a common laborer, but the father claims both as his sons. He does not make the distinction that the son who is a judge is very important and the worker-son is not important. And if the judge-son says, “My dear father, your other son is useless; let me cut him up and eat him,” will the father allow this?

Cardinal Danielou: Certainly not, but the idea that all life is part of the life of God is difficult for us to admit. There is a great difference between human life and animal life.

Srila Prabhupada: That difference is due to the development of consciousness. In the human body there is developed consciousness. Even a tree has a soul, but a tree’s consciousness is not very developed. If you cut a tree it does not resist. Actually, it does resist, but only to a very small degree. There is a scientist named Jagadish Chandra Bose who has made a machine which shows that trees and plants are able to feel pain when they are cut. And we can see directly that when someone comes to kill an animal, it resists, it cries, it makes a horrible sound. So it is a matter of the development of consciousness. But the soul is there within all living beings.

Cardinal Danielou: But metaphysically, the life of man is sacred. Human beings think on a higher platform than the animals do.

Srila Prabhupada: What is that higher platform? The animal eats to maintain his body, and you also eat in order to maintain your body. The cow eats grass in the field, and the human being eats meat from a huge slaughterhouse full of modern machines. But just because you have big machines and a ghastly scene, while the animal simply eats grass, this does not mean that you are so advanced that only within your body is there a soul and that there is not a soul within the body of the animal. That is illogical. We can see that the basic characteristics are the same in the animal and the human being.

Cardinal Danielou: But only in human beings do we find a metaphysical search for the meaning of life.

Srila Prabhupada: Yes. So metaphysically search out why you believe that there is no soul within the animal—that is metaphysics. If you are thinking metaphysically, that’s all right. But if you are thinking like an animal, then what is the use of your metaphysical study? Metaphysical means “above the physical” or, in other words, “spiritual.” In the Bhagavad-gita Krishna says, sarva-yonisu kaunteya: [Bg. 14.4] “In every living being there is a spirit soul.” That is metaphysical understanding. Now either you accept Krishna’s teachings as metaphysical, or you’ll have to take a third-class fool’s opinion as metaphysical. Which do you accept?

Cardinal Danielou: But why does God create some animals who eat other animals? There is a fault in the creation, it seems.

Srila Prabhupada: It is not a fault. God is very kind. If you want to eat animals, then He’ll give you full facility. God will give you the body of a tiger in your next life so that you can eat flesh very freely. “Why are you maintaining slaughterhouses? I’ll give you fangs and claws. Now eat.” So the meat-eaters are awaiting such punishment. The animal-eaters become tigers, wolves, cats, and dogs in their next life—to get more facility.

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Question- Are there references for eating meat in the Vedic literature? Is the adoption of vegetarianism within Hinduism a later feature caused by the influence of Buddhism? Does the Vedic literature directly recommend vegetarianism?

Answer- First question, are there references to eating meat in the Vedic literature?? Yes, there are. But these references are not recommendations. They are concessions. So there are references from Rig Veda, from Manu Samhita, from extensively from the Mahabharata and also from Srimad Bhagavatam; the Bhagavat Puran. So these four literature are considered to be ones which have influenced modern day Hinduism to a large extent. Rig Veda is considered by scholars to be oldest of all scriptures which is preserved even today in its letters. Manu Samhita is widely recognized as law book for Hinduism. Mahabharata is a veritable compendium of  traditional dharma. And the Srimad Bhagavatam is considered to be the ripened fruit of the devotional essence of the Vedic literature.

So you will find that  there are so many references that, if by example Manu Samhita says man should never obtain food that is got by injury to other living beings. Once we understand the disgusting origin of flesh and the cruelty of slaughtering and slaying other living beings, why should one eat meat at all. One should give it up entirely. So there are multiple references here. He who permits the slaughter of animal, he who cuts it up, he who kills it, he who buy or sells meat, he who cooks it, he who serves it up, he who eats it, must all be considered the slaves of the animals.

There is no greater sin on that man who though not worshiping the God or ancestor seeks to increase the bulk of his own flesh by the flesh of others, Manu Samhita 5.51-52. Further Bhishma Pitamah specially Anushasan parva, when he is instructing Yudhisthir Maharaja in the Mahabharata extensively recommends vegetarian food. So you can have a look at these references yourself. But coming to the important point, these references do exist. Some people who want to justify their meat eating habits may find out some references which also allow meat eating. If we look at those references practically all of them are in the context of Yagyam or sacrifice. So in the verse which I read out in Manu Samhita also, it is said that if one is sacrificing for the God’s then and then alone meat is allowed. Killing animal is allowed and then the meat can under certain circumstances be consumed.

Why was this sort of statement given in the Vedic literature? The Vedic literature are not just offering spirituality in one form. The spiritual processes offered in the Vedic literature are not uniform but omniform. Uniform means it is only one form, for example we had the religions. Jesus is the only way. Follow Jesus and you will go back to God otherwise you are going to hell. Mohammad is the zeal of all prophets. If you don’t follow Mohammad you are going to go to hell. So this is only one way path. The Vedic literature don’t talk about only this way or hell otherwise, my way or the highway. The Vedic literature recognize that different people have different levels of adhikar. Adhikar means, capacity to practice spiritual life. And based on their individual capacities they can follow recommendations at different levels. That is why for those who are addicted to meat eating, meat eating is allowed under certain restricted conditions. So these statements in the scriptures are concessions, not recommendations.

What is the difference between a concession and a recommendation? If a patient goes to a doctor, the doctor tells him you have diabetes. You take this medicine in morning and evening and you absolutely avoid all sugar. So among the two things the doctor had said the taking medicines is the recommendation. That’s what the doctor wants the patient to do. On the other part don’t take sugar. The patient said I can’t live without sugar. No, I can’t live without sugar. I must take sugar. Doctor is ok, you take sugar. Take one sweet once a week. Then the patient comes back and starts telling oh! The doctors has instructed me to take a sweet. Now that is not instruction. That is a not a recommendation, it is a concession. Concession means that what is not necessarily good for me but because I want it I am allowed to do it. Recommendation means I am told to do it.

So the Vedic literatures recommendation is be vegetarian but the concession is you can be non-vegetarian under certain circumstances. What are those circumstances? They are if we perform yagya in which the animal is sacrificed and then after that the animal is offered to Kali or some other devi or devata and then that food is taken that meat is consumed. So this creates certain restrictions. That only on the holy days related with the devi. Only when the proper yagya or proper worship and sacrifice is happening at that time the animal can be sacrificed. So just as the doctor’s purpose is to restrict the eating of the sugar. He would prefer, he would recommend not taking sugar at all. But if the patient is not capable of following that instruction, doctor recommends that you take the medicines regularly and he allowed as a concession to take sugar occasionally.

Now if the patient comes back home and starts telling, my doctor told me to take sugar. That’s his instruction. All of you had make arrangements for giving me sugar. And not only that, he not only misrepresents, the doctor did not recommend, doctor gave a concession but he says he changes it not once a week but every day. Not every day, every day morning, after noon evening doctor instructing him to take a sugar. That is not at all true. So in such a situation the doctor may come and tell that nothing doing, sugar should not be taken at all. Sugar is very harmful. Sugar should not be taken at all. And strongly he rejects. He realizes that the concessions that he had given were misused. And then he dispenses away with the concessions entirely. This is exactly what happened with Lord Buddha.

Now the acharyas in the Vedic tradition recognize Lord Buddha to be an avtar of the Lord, as he is mentioned in the Bhagavat Puran, as he is mentioned in Jaideva Goswami’s Geet Govinda and several others scriptures. But, when Lord Buddha came he rejected the Vedic literature because people were misusing there concessions for meat eating and converting them into licenses and justifications for meat eating. So Buddha said I ahimsa paramo dharmo, no meat eating at all. And historically speaking Buddhism also attracted a lot of followers. And then because of the influence of Buddhism when to the natural human moral conscience, the obvious reality of the violence that is involved in killing animals and eating them, even in non sacrificial contexts became obvious then even the Hindu leaders reformed themselves and then they started emphasizing vegetarianism much more strongly. So people who were getting attracted to Buddhism, they were told if you think Buddhism is good because there is vegetarianism in it.

Vegetarianism is there in Vedic literature also. So it is not that Hindus adopted vegetarianism because of their influence of Buddhism. The influence of Buddhism brought to fore front what was originally there in the Vedic literature but what had been side lined, what had been neglected. So yes, the development of Buddhism did lead to the increased emphasis on vegetarianism. But that doesn’t mean that vegetarianism is not mentioned in the Vedic literature. It was as, you can see from all these references. But Buddhism did the service of getting back to the fore front in their Hindu tradition.

Now moving forward several of the acharyas starting from Shakaracharya, Ramanujacharya, Madhvacharya, these were three great systematizes of Hinduism. In fact from the fifth century B.C to fifth century A.D, Buddhism practically predominated India, and to some extent Jainism also in some parts of India. But from the seventh century onwards when Shankaracharya appeared, there was a great revival of Hinduism. So because still substantially there were people who were Hindus and they were saying that the Vedic literature tell us to eat meat so therefore we have to eat meat. Then the acharyas introduce some further modifications as this based also on the verse which I read out from Manu Samhita- That if at all you say that you have to sacrifice animals, make animals out of clay, make animals out of wheat flour. So if you have to sacrifice a goat, this is not exactly a invention of the acharyas. These references are there in the scriptures but they were brought to the fore front again.

Those who started saying that how can you say that meat should not be eaten because the Vedic literature say that in yagya animals have to be sacrificed. So then the acharyas showed references, that indicated that one need not kill living animals. One can just make replica of animals using clay or specially wheat flower.

Similarly in the Kali temple instead of offering Her blood many temples now offer hibiscus flowers. So hibiscus is red in color. Blood is red in color. And Goddess certainly pleased by offering of the hibiscus flower also. Actually the Goddess never wants any meat or blood. But because the worshipers want it, to keep them under regulation, the sacrifices were originally started. Now in the original Vedic literature where are the animals cut and eaten? There are different kind of yagyas depending on the modes of the people who are involved.

So the highest level of yagyas are, there if at all animals is used, the animal is put to death using the power of the mantra and then he gets the new body which everybody else sees and he gets the human body or a celestial body and he continues onward getting a jump start, getting a rapid leap forward in the evolution through the Vedic species. But in some other sacrifices, yes because the sacrifices were involving people who wanted to eat meat, so when the animal would be killed, the meat would be eaten also. This was for those people who are in rajo guna and specially in tamo guna, in the modes of passion and especially ignorance. But even these sort of sacrifices were stopped by the acharyas who systematized and revived Hinduism. Now at present the Hindu tradition is largely vegetarian. And all over the world people are recognizing the value of vegetarianism because of the substantial ecological problems created by trying to eat meat.

You can refer to the article food for health which is posted below, which give the brief analysis of the problems because of which the world is turning over towards vegetarian food. The Vedic tradition, the Hindu tradition, pioneers in this context. And rather than searching out obscure verses from some Vedic literature to justify ones meat eating. Let us recognize the Vedic tradition, acclaimed vegetarianism right from the beginning. And it was brought into the fore front by Buddhism and now it has become the torch bearer for the rest of the world where the vegetarian alternative is not just the alternative but it is the necessity for the survival of our planet and for the survival of humanity.

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The Nine Pearls, sometimes known as the Nava Moti (or nine gems, or “mani”), are a group of sacred gemstones described in the Vedic text known as the Garuda Purana. Enumerated as the Oyster Pearl, Conch Pearl, Cobra Pearl, Boar Pearl,Elephant Pearl, Bamboo Pearl, Whale Pearl, Fish Pearl, and Cloud Pearl, these gems were later documented in the treatise Brihat-Samhita (“The Great Compilation”) of Varahamihira, the Indian mathematician.

The first documented contact with these artifacts by the Western world is described in the sole volume of 18th Century scientist Albertus Seba, entitled Cabinet of Natural Curiosities. Therein, a large collection of Bezoar stones and non-oyster pearls were hand-sketched, and the collection of these items were on display in a forum which was the precursor of the modern day museum. Today, the original 446-plate volume, part of the greater work Locupletissimi Rerum Naturalium Thesauri Accurata Descriptio, is on permanent exhibit at the Koninklijke Bibliotheek in The Hague, Netherlands.

Shankha Mani: Conch Pearl

A Conch Pearl is formed rarely within the digestive tract of any of a wide variety of species within the greater Conch family. The colors vary from white to pink to yellow to a deep reddish tone. The shapes vary greatly, and no two Conch Pearls are alike, making a matching pair an exceeding difficulty (and expensive) proposition. It is presently impossible to cultivate a Conch Pearl as the formation is not nacre, but an intestinal deposit making the gem most closely fall into the category of bezoar stone. It is very difficult to find a round Conch pearl, or any Conch pearl above 2 carats (400 mg).

The Garuda Purana states in Chapter LXIX (69) “Pearls found… in the entrails of conch-shells, are devoid of lustre, though possessed of other auspicious virtues. Of the eight species of pearls described by the conoisseurs of gems, those obtained from conch shells and the temple of elephants should be deemed as standing in the bottom of the list as regards colour and brilliancy. A conch shell pearl is usually as big as a large Kona (point of rapier) and assumes a color similar to that of the mollusk it is found in.”

Varahamihira states in Brihat-Samhita, Chapter 51 “The pearl born of conch shell is round, lustrous, beautiful and moonlike… The pearls from conch shells… ought not to be perforated and as they possess inestimable virtues or excellences, no price has been fixed for them by the authorities.”

Naga Mani: Cobra Pearl

Cobra Pearls are typically egg-shaped and translucent, transparent, or semi-translucent; roughly 2 cm length, 2 cm diameter and weighing about 5 grams, appearing in a range of colors (golden, green, red, blue, pink, white, black).

The Garuda Purana states in Chapter LXIX (69) “A pearl found in the hood of a cobra is round in shape like the one obtained from the mouth of a fish and emits a dazzling effulgence from its own natural seat. After copious washing such a pearl assumes the lustre of a well-polished sword. The possessor of a cobra or serpent pearl meets with rare good fortune, and becomes a pious and illustrious king in time, with a treasury full of other species of precious gems. Dark clouds, hung down and heavily charged with rain, and roaring with the voice of the eternal trumpets blown upon at the time of universal dissolution and spangled with flashes of lightning, closely envelop the sky, at the time, when the Bramhana, well versed in the religious and ceremonial proceedings, after inquiring about the acquisition of such a pearl, and having done the necessary rite of protection unto it, formally takes it into the interior of the house of its possessor. Neither the serpents, nor the Rakshas (a type of demon), nor diseases, nor disturbances of any kind would assail the man amidst whose treasure such a snake pearl would lie.”

Varahamihira states in Brhat Samhita, Chapter 51 “The serpents of the lineage of Taksaka and Vasuki and those that move at will, have bright, blue-tinged pearls on their hoods. If Indra suddenly rains on a blessed spot of the earth and into a silver vessel, it should be recognized as a pearl coming from the serpents…

A pearl born of the serpents, being worn by kings, will prove invaluable to them, destroy their misfortune and enemies, enhance their reputation and bestow victory…

It is said that on the head of serpents there is a gem with the hue of a bee or peacock’s neck, and shining like the flame of a lamp. Such a gem is to be known as of inestimable value. A king who wears such a serpent-gem will never have troubles arising from poison and diseases. Indra will always be pouring good rains in his realm, and as a result of the intrinsic power of the gem he will annihilate his enemies.”

Varaha Mani: Boar Pearl

A Boar Pearl is typically dark colored, marble-sized, in an uneven but smooth spherical non-porous surface, both opaque and partially translucent.

The Garuda Purana states in Chapter LXIX (69) “Pearls are found in the temples of elephants and wild boars… A boar pearl resembles the tip of its tusk in color, and is obtained in certain quarters of the globe and is blissful like the boar incarnation of the divine Vishnu.

Varahamihira states in Brihat-Samhita, Chapter 51, “Very valuable and lustrous like the Moon is the pearl born of the root of the boar’s tusks… (they) possess inestimable virtues or excellences, no price has been fixed for them by the authorities.”

Gaja Mani: Elephant Pearl

Some varieties of Elephant Pearl are made up of a heavy dark brown substrate, while others are heavy balls, of varying colors, about the size of a Brain Coral, often with a hemispheric division.

The Garuda Purana states in Chapter LXIX (69) “Pearls found… in the temples of elephants and wild boars or in the mouths of whales or in the entrails of conch-shells, are devoid of lustre, though possessed of other auspicious virtues… Of the eight species of pearls described by the conoisseurs of gems, those obtained from conch shells and the temple of elephants should be deemed as standing in the bottom of the list as regards colour and brilliancy. A pearl found in the temple of an elephant is marked by the absence of any definite colour and is lustreless like a pearl found in the stem of a bamboo.

Varahamihira states in Brihat-Samhita, Chapter 51 “The elephants that are born in the winter solstice (uttara-yapa) during an eclipse of the Sun or the Moon are named Bhadra. It is said that pearls are produced in the heads and in the sockets of the tusks of elephants of Airavata’s family at the Moon’s conjunction with the asterism Pusya or Sravana synchronous with a Sunday or Monday, as well as of the Bhadra class of elephants. These pearls are numerous, large, brilliant, and of various shapes. These are beyond any estimate and should not be perforated, being too brilliant. When they are worn by kings, they prove highly sanctifying and bestow children, victory, and sound health.

Bamboo Pearls

Bamboo Pearls are round or oblong, heavy, some off-white, rough and dry, resembling camphor crystals in color and texture, others are golden or a flowing green reminiscent of other minerals. They are between the size of a large marble and the upper joint of the thumb, with symmetrical markings.

The Garuda Purana states in Chapter LXIX (69) “Pearls found in the stems of bamboos… are devoid of lustre, though possessed of other auspicious virtues. A pearl obtained from inside the hollow stem of a bamboo resembles a hailstone in color, and is found only in bamboo that grows in the land of the honest and the pious, and not in every type of that grass.

Mahopanishad from the Samaveda VI-15(b)-16 states “Magnanimous one! Flawless cognitions swiftly fly to him who finds himself in his last birth, just as pure pearls lodge themselves in the best bamboo.”

Varahamihira states in Brihat-Samhita, Chapter 51 “A pearl is to be known to have sprung from bamboo if it resembles camphor or crystal and is flat and uneven (or rough) they are considered extremely valuable and bestow sons, wealth, popularity, renown, and destroy disease, grief, while bestowing objects of desire upon kings.

Whale Pearls

Whale Pearls are rough-textured in a variegated pattern formation, moderately translucent, and about the size of a small egg. Several types of Whale Pearl have been observed, varying in texture.

The Garuda Purana states in Chapter LXIX (69) “Pearls found in the stems of bamboos or in the temples of elephants and wild boars or in the mouths of whales or in the entrails of conch-shells, are devoid of lustre, though possessed of other auspicious virtues.

Varahamihira states in Brhat-Samhita, Chapter 51 “The pearls from whales resemble a fish’s eye, are large, pure, and of great value… the pearls from… whales… ought not to be perforated and as they possess inestimable virtues or excellences, no price has been fixed for them by the authorities.

Fish Pearls

Fish Pearls are rough-textured with variegated pattern formations, moderately translucent, and about the size of a large marble. Several types of Fish Pearl have been observed, varying only in color (i.e. pink, white with a yellow-pink tint and light green with stratification) and texture.

The Garuda Purana states in Chapter LXIX (69) “A pearl found in the mouth of a fish is a perfect sphere in shape and is marked by a yellowish hue, like the back of a pathenam fish as is occasionally found inside the mouth of a whale that frequents the unfathomable depths of ocean beds.

Cloud Pearls

Cloud Pearls are traditionally known as approximating the size and shape of a chicken egg, with a translucent blue color, and having a distinct spiral running from bottom to top of outside surface area.

The Garuda Purana states in Chapter LXIX (69) “A cloud-grown pearl rarely reaches this mortal globe, and usually falls to the lot of the celestials. By illuminating the four quarters of the sky with its native lustre, a cloud-begotten pearl, like the sun dispels the gloom of a cloudy day. Outshining the combined effulgence of the fire, the moon, and the myriads of scintillating stars, such a pearl, like the dawn of day, can dispel the gloom of even the darkest night on earth.

The whole earth, girdled by the four oceans containing innumerable gems in the fathomless depths, can not be deemed as the adequate price of such a pearl, even if she be covered over with layers of pure gold. A man, born in indigence and of humble parents, but happening to be the possessor of such a pearl, only through the transformation of a good deed done in a previous existence, is sure to be the paramount sovereign of the entire surface of the Earth. Not to the good deeds of the king alone, but to the better fortune of the whole humanity, should be ascribed the advent of such a man on earth, and no evil would ever strike the land to the extent of a thousand Yojanas (a Yojana is about 8 to 9 miles) round the place of his birth.

Varahamihira states in Brhat-Samhita, Chapter 51 “They say that pearl is produced in the clouds of the seventh layer of wind in the sky in the manner of hail-stones. It falls there with the brilliance of lightning and is taken away (before it reaches the earth) by the denizens of heaven.

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Water purifies the body and the mind. It rejuvenates the spirit. It liberates the psyche. The waters of the Ganga River can even erase karma from the past and give moksha, or cessation from the cycle of birth and death. From ancient times, Vedic texts have extolled the religious, therapeutic, and spiritual powers of water.

Most religious texts recommend an early bath around 4 o’clock a.m., which is considered the Brahma muhoratham or most auspicious time of day. The Vedas recommend that bachelors should have a bath once a day, married people twice a day, and saints three times a day.

The Garuda Purana extols the virtues of snanam in the following manner:

Water nourishes and sustains the spirit as well as the body. Water is high among the elements, as it purifies and uplifts the individual from the mundane to the transcendental. Mountain water, spring water, and rainwater collected are highly beneficial and considered noble by the wise.

Taking a bath in spring water, rainwater or river water can bring benefits to both body and mind. These benefits can be further multiplied if you were to chant a Sanskrit mantra called the Snaman Mantra before taking bath. Since the Snanam Mmantra has to do with water, by taking water in your right palm and performing acaman while reciting the following verse, your mind could be lifted from the mundane into the sublime:

apvithra: pavitrova sarvasthaam gatopivaa,
ya: smaret pudareekaaksham sa: baahyaabhyantara shuchi:
sri harirhari: pundarikakshaaya nama: iti atmanam prokshya

After reciting the mantra you could sprinkle some water in different directions to purify the place.

Hindi Translation of the Snanam Mantra:

In Hindi, the mantra can be understood in the following manner:

Hindi mein yeh is prakaar hai:

apvitra: pavitrova sarvasthaam gatopivaa,
ya: smaret pundareekaaksham sa: baahyaabhyantara shuchi:

iska arth hai…pavitra ya apvitra … kisi bhee avastha ko praapt (gatopiva) (kaisa bhee vyakti ) yadi pundareekaaksha (pundareek + aksh = kamal + nayan – arthaat vishnu) ka smaran kare to vah baahar aur bheetar (baahya+ aabhyantar) se pavitra (shuchi:) ho jaataa hai . shree harirhari: pundareekaakshay nama: iti aatmaanum prokshya . (pandit ji hatheli par jal daalte hein aur vyakti se peene ke liye kahte hein , aur us samay aisa bolte hein ….)– is prakaar ( iti ) apne aap ko (aatmaanum) jal se pavitra karke ya jal se ponch kar ya shuddha karke (prokshya) shree hari vishnu ko naman karo.

For those who do not understand Hindi, an English translation follows.

The English Translation of the Snanam Mantra:

“Whether a person is pure (pavitra) or impure (apvitra) that is, a person might be in any situation or condition, he can still realize his goal. Gatopiva means any kind of person. Vadi pundareekaaksha means the lotus-eyed Vishnu (pundareek plus aksh= kamal plus nayan which means Lord Vishnu). If one recites the name of the lotus-eyed Vishnu then he will from both inside and outside (baahya plus aabhyantar) become pavitra or pure (shuchi). Panditji or the Hindu priest places Ganga jal or Ganga water on the palm of a person’s hand and asks him to drink it and then recite the snanam mantra. In this manner (iti), on one’s own accord (aatmaanum), one could purify oneself, or wipe oneself or purify oneself (prokshya) while taking the name of Shree Vishnu.”

In the Hindu tradition there are two kinds of bathing-the bathing of the body and the bathing of the mind. The first begins with Om apo-hish-ta may-o-bhuva and ends with Om-apo-jana-yatha cha-na. This is then followed by sprinkling water on the head, chest and feet.

The notions of pollution and purification are quite important in daily life, social gatherings and festivals. The Indian festival Deepawali, for instance, is associated with fire which destroys evil, but the daily ritual of snanam also removes iniquity and malevolence. Both fire and water are seen as cleansing agents, literally and symbolically.

Deepawali commemorates the victory of Lord Ram over Ravana. Some also see it as a victory of Lord Krishna over the demon Narakasura. Deepavali symbolizes the victory of light over darkness-Thamasoma Jyothirgamaya, or from darkness to light. Deepawali falls on a new moon or amaavasya in the aasweyuja month of the Hindu (Lunar) calendar. On Naraka Chaturdasi, the day before Deepawali, Lord Krishna took a bath to cleanse the blood and grime from his battle with Narakasura. Hence, it is customary to take an oil bath (nalugu pindi snanam) before sunrise.

Purifying life through snanam is not just for divine beings. Ordinary beings too can clean themselves with a bath. During the Kumbh Mela at Prayag Raj (Allahabad), millions of devotees from all parts of India take a dip in the holy Ganga River, believing that this act will bring them untold merit. Some say that on festival days, the water of the Ganga River transforms itself into nectar and anyone who bathes in it will erase all his sins.

Recently biologists are talking about the contamination of river water from industrial effluents and the unhygienic condition of such waters, but this has not undermined the belief of people in the transcendental properties of Ganga jal.

Most physical exercises in India require a bath before their commencement. Yoga recommends that before doing the Hatha Yoga[2] or Pranayam[3] it is important to take a bath. A ritual cleansing begins with washing the head and then moving down to the feet. Through snanam we not only control the body, but also purify the mind. Water functions both as a physical phenomenon and a symbol ritual.

Not only in the Hindu but also in the Buddhist tradition, bathing has great significance. Rules for using public bathing facilities were clearly laid down for bhikkus or Buddhist students. The bhikkus were not allowed to sport in water, nor allowed to rub their bodies against wood or against each other. They were allowed to shampoo their hair, but not to use wooden objects or string of beads to rub their bodies while taking a bath. If a bhikku suffered from skin scabs he was permitted the use of a mallaka or back scratcher made of slit crocodile teeth.

In the Hindu tradition water stands for rejuvenation, prosperity and the male-female principle. Lord Vishnu is the Lord of the water and his consort Lakshmi the mistress of prosperity. Therefore bathing in a river can activate the forces of Lakshmi and Narayana in one’s life. When we recite the mantra ‘Eh-vang’ we exhort the water of the river to carry our spirit to Vishnu, the source of rejuvenation.

Most parts of India are hot and dusty. Bathing becomes an important activity to remove the grime and dirt from the body. Therefore many ancient Indian texts highlight the therapeutic and symbolic significance of snanam. Over the centuries the notion of snanam has entered daily life, social gatherings and festivals of most Indian communities. Some devotees prepare themselves for twelve years to go to Allahabad and have a bath in the Ganga River, called kamya snanam, while others are satisfied with an ordinary bath, or nitya snanam. There are others who have a bath in rain when the sun is shining; this is called the dhivya snanam. There are so many different kinds of snanam, each bringing its own benefits. Today snanam has become the sine qua non of good health, serenity and hygiene.

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When we see number of beads in vara mala/vrata mala, number of names of God and Goddess, I always wondered there should be some prominence for 108 which I do not know. Why do we give so much importance to 108 in Hinduism? Why 108 is so sacred for Hindus?

Here is a Brief Explanation of the Use and Importance of This Number:

The diameter of the Sun is 108 times the diameter of the Earth.The distance from the Sun to the Earth is 108 times the diameter of the Sun.

The average distance of the Moon from the Earth is 108 times the diameter of the Moon.In Ayurveda, there are 108 “Marma” points that are vital for giving life to living beings. The powerful Sri Chakra yantra intersects in 54 points each with a masculine and feminine quality, totalling to 108

In Indian astrology we have 12 houses and 9 planets. 12 times 9 equals to 108. In Tantra, it is estimated that every day we breathe 21,600 times out of which 10,800 are solar energy and 10, 800 are lunar energy. Multiplying 108 X 100 is 10,800.

The famous saint Bharata wrote “The Natya Shastra” which has 108 karanas (Movement of hand and feet) .There are 54 letters in Sanskrit each can be mentioned as masculine (Shiva) and feminine (Shakti) aspect, totalling to 108.

There are 108 Puranas and 108 Upanishads.

9 times 12: Both of these numbers have been said to have spiritual significance in many traditions. 9 times 12 is 108. Also, 1 plus 8 equals 9. That 9 times 12 equals 108. Powers of 1, 2, and 3 in math: 1 to 1st power=1; 2 to 2nd power=4 (2×2); 3 to 3rd power=27 (3x3x3). 1x4x27=108

Harshad Number:
108 is a Harshad number, which is an integer divisible by the sum of its digits (Harshad is from Sanskrit, and means “great joy”)

Desires:
There are said to be 108 earthly desires in mortals.

Lies:
There are said to be 108 lies that humans tell.

Delusions:
There are said to be 108 human delusions or forms of ignorance.

Heart Chakra:
The chakras are the intersections of energy lines, and there are said to be a total of 108 energy lines converging to form the heart chakra. One of them, sushumna leads to the crown chakra, and is said to be the path to Self-realization.

Pranayama:

If one is able to be so calm in meditation as to have only 108 breaths in a day, enlightenment will come.

Sri Yantra:
On the Sri Yantra there are marmas where three lines intersect, and there are 54 such intersections. Each intersection has masculine and feminine, shiva and shakti qualities. 54 times 2 equal 108. Thus, there are 108 points that define the Sri Yantra as well as the human body.

Pentagon:
The angle formed by two adjacent lines in a pentagon equals 108 degrees.

Time:
Some say there are 108 feelings, with 36 related to the past, 36 related to the present, and 36 related to the future.

Astrology:
There are 12 constellations, and 9 arc segments called namshas or chandrakalas. 9 times 12 equal 108. Chandra is moon, and kalas are the divisions within a whole.

River Ganga:
The sacred River Ganga spans a longitude of 12 degrees (79 to 91), and latitude of 9 degrees (22 to 31). 12 times 9 equal 108.

Gopis of Krishna:
There were said to be 108 gopis or maid servants of Krishna.

1, 0, and 8:
Some say that 1 stands for God or higher Truth, 0 stands for emptiness or completeness in spiritual practice, and 8 stands for infinity or eternity.

Silver and the Moon:
In astrology, the metal silver is said to represent the moon. The atomic weight of silver is 108.

Numerical Scale:
The 1 of 108, and the 8 of 108, when added together equals 9, which is the number of the numerical scale, i.e. 1, 2, 3 … 10, etc., where 0 is not a number.

Meditations:
Some say there are 108 styles of meditation.

Paths to God:
Some suggest that there are 108 paths to God.

Jain:
In the Jain religion, 108 are the combined virtues of five categories of holy ones, including 12, 8, 36, 25, and 27 virtues respectively.

Sikh:
The Sikh tradition has a mala of 108 knots tied in a string of wool, rather than beads.

Buddhism:
Some Buddhists carve 108 small Buddhas on a walnut for good luck. Some ring a bell 108 times to celebrate a new year. There are said to be 108 virtues to cultivate and 108 defilements to avoid.

Chinese:
The Chinese Buddhists and Taoists use a 108 bead mala, which is called su-chu, and has three dividing beads, so the mala is divided into three parts of 36 each. Chinese astrology says that there are 108 sacred stars.

Stages of the Soul:
Said that Atman, the human soul or center goes through 108 stages on the journey.

Meru:
This is a larger bead, not part of the 108. It is not tied in the sequence of the other beads. It is the guiding bead, the one that marks the beginning and end of the mala.

Praiseworthy Souls:
There are 108 qualities of praiseworthy souls.

Japan:
In Japan, at the end of the year, a bell is chimed 108 times to finish the old year and welcome the new one. Each ring represents one of 108 earthly temptations a person must overcome to achieve nirvana.

108 signifies the wholeness of the divinity, perfect totality. So, let us follow what our ancestors told us to do.

The post Significance of the Number 108 in Hinduism appeared first on IndiaDivine.org.

According to Hinduism, the soul is incarnated in a human body after going through 84,00,000 cycles of births and deaths. The human birth is considered as a very precious opportunity to raise our vibrations to the point that we are able to unite with the Supreme Being.

As a medium to carry us towards God, the human body therefore, must be put to the best use and life should be made as meaningful as possible. Caring for this precious gift should be both mental and physical while moving towards our goal.

In order to start the day in the right manner, religious texts state that we must begin the day by rubbing our palms together, holding them up in front of us and reciting the following mantra:

कराग्रे वसते लक्ष्मी, करमध्ये सरस्वती
करमूले तु गोविन्दः, प्रभाते कर दर्शनम् |

On the tip of my hands resides Lakshmi (the Goddess of Prosperity) (fingers are our working tools)
In my palms resides Saraswati (the Goddess of Knowledge) (knowledge controls your destiny)
At the base of my hands resides Govinda (Vishnu: the God of Sustenance) (for good health and vibrant energy)
In the morning I take blessings of all three with reverence in my palms.

And or :

समुद्रवसने देवि पर्वतस्तन मण्डिते ।
विष्णुपत्नी नमस्तुभ्यं पादस्पर्शं क्षमस्व मे ।।

Vedavyas has described hands as a vital instrument of success as all important tasks are performed through our hands. Looking for God in our own hands creates a confidence to face any challenge and to find immediate relief to any problem. Realizing God as a part of us also encourages us to work ethically in our vocations, do good deeds in our lives that will be of benefit to all. Knowing that our hands are a witness to God also refrains us from any wrongdoing or harm to others.

Waking up every day in this manner is not only spiritually uplifting but also has a positive effect on our health. During sleep, our body’s metabolism, blood pressure, heart rate, temperature and all other activities slows down. Taking time to open our eyes and lying in bed helps the body adjust and stabilize its function to a normal rhythm.

The post Importance of Invoking the Divine in the Morning appeared first on IndiaDivine.org.

Trees being nature’s major processors of solar energy which is vital for our existence, and yielding flowers, fruit, wood or medicine, have been worshipped by the Hindus as a matter of gratitude. Manu believed that they were conscious like humans and felt pleasure and pain.

Indian sages and seers eulogized asvattha or peepal (Ficus religiosa), gular (Ficus glomerata), neem (Azadirachta indica), bel (Aegle marmelos, bargad or banyan (Ficus bengalensis), Asoka (Sereca indica), amala (Phyllanthus emblica), Arjuna (Terminalia Arjuna) and many other trees which acquired social and religious sanctity with the passage of time.

Bel, rudraksa (seeds of Elaeccarpus) and ber (Zizyphus jujuba) are considered dear to Lord Siva, sala (Shorea robusta) and pipal to Lord Visnu; kadamba (Anthocephalus cadamba) to Lord Krsna; mango (Mangifera indica) to Lord Hanuman, asoka to Kamadeva; silk cotton (Bombax malabaricum) to the goddess Laksmi; and coconut or sriphala (Cocos nucifera) to Varuna or the lord of waters, and to many other gods and goddesses.

The Five Trees (panca-vrksa) Which Adorn Lord Indra’s Garden (Nandana) in His Paradise (Svarga) are:

(1) Mandara (Erythrina stricta) with scarlet flowers in horizontal clusters at the ends of branches; its shade relieves one of physical ailments and mental stress;

(2) Parijata (Nyctanthes arbor-tristis) with bark of gold, leaves of copper color, and fragrant, rejuvenate fruit; it arose out of the ocean of milk and was taken away by Indra to his paradise from where it was brought to Dvaraka by Lord Krsna at the instance of his wife Satyabhama. After the passing away of the Lord and the submerging of Dvaraka in the ocean, it was taken back to heaven;

(3) Samtanaka, a tree of wonder having leaves which promote fertility in men; its identification remains obscure;

(4) Haricandana or sandalwood (Santalum album) well known for its fragrance and cooling effect, it keeps evil spirits at bay; and

(5) Kalpa Vrksa or kalpa taru, the tree of eternity which emerged as a result of the churning of the ocean of milk; it was lifted to Svarga by Indra, and is frequently mentioned in Sanskrit literature for its wish-fulfilling quality.

The Pauranic lore has it that Brahma metamorphosed into a palasa, Visnu into a pipal and Rudra into a bargad after being cursed by Parvati, the wife of Lord Siva.

Neem is customarily believed to be the abode of the goddess Sitala;

Pipal of the goddess Laksmi (on Sundays),

Amala of both lord Visnu and Lord Siva, and Sami (Ficus benjamina) of Lord Hanuman, the son of the wind-god.

Deodar (Polylathis longifolia) is believed to be the adopted child of Lord Siva.

Pipal is said to form a link between earth and heaven.

The flowers of five trees-asoka, mango, navamal lika (Ixora parviflora), pink lotus (Nelumbe nucifera) and blue lotus (Nymphae stel-lata) –adorn the tip of the bow of Kama, the god of love. Kadamba reminds one of Lord Krsna’s flute and bargad of Lord Siva’s matted hair which reflect in the tangled roots of the tree.

Some trees are considered sacred due to their association with prophets and holy men. The barged, for example, is sacred to Hindus because the sage Markandeya took shelter on its branches during the deluge; Lord Rama lived in a grove under five banyan trees near Nasik when he was in exile; and lord Krsna played around it during his childhood. Sala is sacred to Buddhists because Lord Buddha took birth and passed away under it; so are pipal and bargad, as the Lord meditated under them for gaining supreme realization. The trees considered sacred in the Jaina tradition were associated in some way with the Tirthankaras: bargad with Rsabha Deva, sala with Sambhavanatha and Mahavira, bel with Sitalanatha, kadamba with Vasupujya, pipal with Ananta, Asoka with Mallinatha, and bakula with Neminatha.

Ber (jujube) is viewed with reverence by the Sikhs because Guru Nanak Dev planted a sapling of it on the banks of the river Bein when he was at Sultanpur Lodhi. Guru Gobind Singh stayed under a jujube tree in a village of Seeloana in Ludhiana district. Both the sites have been converted into shrines. The ritha tree, under which Guru Nank Dev sat during his sojourn in the Himalayas, began to bear sweet fruit, and now a shrine has come up centred around it. The ber under which Baba Buddha (1506-1621) used to sit supervising the excavation of the sacred pool at the Amritsar Golden Temple has also become an object of worship for the devotees.

Specific directions for the plantation of sacred trees are mentioned in the Vrksa Ayur-veda: bargad should be planted in the eastern side of the house; bel and peepal in the west; mango and amala in the south; Asoka in the southeast; and itti, a wave-leafed fig tree, in the north. Auspicious stars for planting them all are Svati, Hasta, Rohini, Sravana and Mula.

The day, time, month or occasion of worship of sacred trees has a mythical, astrological or utilitarian basis. Amala and pipal are worshipped especially in the month of Kartika (October-November), bel and gular in Sravana (July-August), kadamba in Asadha (June-July), Sami in Asvina (September-October), bargad in Jyestha (May-June), and so on. A number of festivals and vratas are also observed in their honor as per the table given at the end of this article.

Due to their ecological value and efficacious properties, trees continue to be used in the religious and social ceremonies of the Hindus. The trunk of banana is used to erect welcoming gates and its leaves to make the ceremonial pavilion. The five most sacred leaves of peepal, gular, pilkhan (Ficus lacor), bargad and mango-are ubiquitously employed in making prayers and offerings. On auspicious occasions, mango leaves are tied to a string and hung on doors; leaves of palasa and bargad make workable plates and bowls during community feasts.

Leaves of some other trees are also customarily offered to deities of bel to lord Siva, of banana and arjuna to Lord Ganesa, and of amaltas (Cassia fistula) to all the gods and goddesses. The red flowers of the Indian coral tree are used in the worship of Lord Visnu and Lord Siva; of kaner (Nerium indicum) in the worship of Lord Siva and the Sun-god; of ketaki (Yucca gloriosa) in the worship of Laksmi, and of panas or breadfruit (Artocarpus integrifolia) in the worship of Lord Visnu.

The use of some flowers is prohibited in worship rites – of sirisa or parrot tree (Albizzia lebbeck) in the worship of Lord Ganesa and vijaya sala (Pterocarpus marsupium) in the worship of Lord Siva. Supari or areca nut which symbolizes Lord Ganesa is commonly used in various rites. Banana is offered to Lord Visnu and Laksmi on the eleventh day of the bright half of Pausa (December-January) and to the Sun god on the sixth day of the bright fortnight of Kartika (October-November). Mango and bel fruits are also included in the worship material-the former is offered to all gods, the latter especially to Lord Siva.

The wood of sacred trees like bel, bargad, sami, palasa and pipal is never used as fuel as it invites the wrath of gods. But it is employed, in other ways, in sacrificial rites and ceremonies. Sandalwood is turned into paste and applied to the forehead. The wooden seat used during the sacred thread ceremony is made of mango or palasa; the brahmacarin is also made to walk with a stick of palasa. During the sacred thread ceremony the brahmacarin has to perform sacrifice using pipal twigs called samit. After a person dies, twigs of bel are placed near the central pillar of the house and those of neem scattered near the corpse.

Sacred trees are invoked on special days for long life, for the expiation of sins, for averting mishaps, or for the fulfillment of a particular wish. Young girls are symbolically wedded to the pipal tree or bel fruit to avoid future widowhood. Tree trunks are tied with thread and circumambulated 108 times and adorned with vermilion and sandal-paste; earthen lamps are lighted under them-and the effect of all these is considered equal to a thousand sacrifices. The Saivites count prayers by using rosaries made of rudraksa berries.

Kautilya laid down that those who cut even small branches or sprouts of trees yielding fruit and flowers, or providing shade in parks, places of pilgrimage, hermitages, and cremation or burial grounds should be sternly dealt with. In ancient India, people offered prayers and performed other rites to expiate themselves from the crime of harming or up-rooting a holy tree. To plant a pipal, banyan or some other sacred tree at a holy place or on the roadside continues to be regarded by the Hindus as an act of virtue. The Brhat Parasara Smrti (10.379) admonishes in this context: He who plants and nurtures the following trees will never see hell: one each of the holy fig (pipal), margosa (neem) and banyan (bargad), ten tamarind trees and three each of wood apple, the holy bel, myrobalan and five mango trees. The Hindu religious mind was thus keen on environmental stability.

Important Festivals or Vratas Related to Trees

1.Amala Tree On Amala Ekadasi:

11th day of Phalguna sukla; bath with water soaked in amala fruit; eating it; worshipping it; and worship of Radha-Krsna.

2.Amra or Mango On Amra-puspa Bhaksana Vrata:

1st day of Caitra sukla; eating of mango blossoms and worship of Kamadeva

3.Asoka On Asoka Pratipada:

1st day of Caitra sukla; only women worship the Tree; they also observe fast seeking longevity.

4.Bakula On Bakula Amavasya:

Bakula flowers are offered to the manes, seeking Their blessings.

5.Vata or Bargad On Vata Savitri Vrata:

Jyestha purnima or amavasya day; having fasted for three previous days, married women worship the bargad tree by circumambulating, tying with the sacred protective thread (raksa sutra), and listening to the sacred Savitri-Satyavan story; some women stay awake during the night and omplete the vow feeding a brahmin; in western parts of India, devout women observe this vow for five consecutive years

6.Bilva or Bel On Bilva Tri-ratri Vrata:

On a Tuesday of Jyestha purnima when the cons-tellation is Jyestha; worship of the bel tree for three consecutive nights as per Hemadri’s injunctions in the Skanda Purana; the vow compr-ises bath with water mixed with mustard seeds, partaking of sacred sattvic food (havisyanna),adorning the tree with two pieces of red cloth and placing the image of Uma-Mahesvara beneath it; homa is performed and 1,008 bilva leaves are offered; Brahmins are fed.

7.Bilva or Bel On Sravana Krsna:

Ceremonial offering of water to the bel tree.

8.Bilva or Bel On Bilva Nimantrana:

Asvina sukla sasthi; summoning the tree-goddess and worshipping the Devi.

9.Bilva or Bel On Bilva Saptami:

Asvina sukla saptami; a twig of bel, bearing two fruits, is offered to Devi.

10.Karavira or Kaner or Oleander (Nerium indicum) On Karavira Vrata:

Jyestha sukla prathama tithi; kaner roots and branches are bathed and adorned with red cloth; offerings of seven cereals (sapta dhanya) and fruit are made followed by fasting; Savitri, Satyabhama, and others performed this when they were in trouble

11.Kadali or Kela On Kadali Vrata:

Vaisakha, Magha or Kartika sukla caturdasia banana tree is planted and nurtured till it bears fruit; wishing the welfare of one’s family, a person should worship the tree with flowers, fruit, etc and circumambulate it.

12.Kadali or Kela On Yaksa-samantaka Kadali Vrata:

A golden banana tree is worshipped and offered to a brahmin on any auspicious day.

13.Kevada or Screw Pine (Panadanus odoratis- simus) On Kevada Teej:

Bhadra sukla trtiya; soliciting unbroken married life, women offer Kevada leaves to Lord Siva.

14.Neem On Sitala Puja:

Caitra navaratras; goddess Sitala who is said to reside in the neem tree is propitiated ritually; Pat Gosain festival in Bengal means neem tree worship; neem leaves are eaten on Vaisakha sukla saptami.

This is not an exhaustive list but there are other festivals too.

Grow more Trees!

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A rosary – a string of beads put together – to keep count of the number of times a person has repeated a mantra is an important prayer item in most Hindu homes. Commonly referred to as a mala, it typically has 108 beads. The source of beads could be rudraksh (seeds of the tree Elaeocarpus ganitrus), tulsi, vajyanti (the garden of Lord Vishnu), coloured glass, pearls or even precious or semi-precious gems. A rosary made of rudraksh is considered best. Rudraksh possesses germicidal and magnetic qualities.

विना दमैश्चय्क्रत्य: सच्चदान: विनोदक्म् |
असन्ख्यता तु यजप्त: तत्सर्व: निश्फ़ल्: भवेत् ||

Just as no religious ceremony is complete without kush, no charity is complete unless one gives it with one’s hand, praying without a rosary has no count and will bring no results.

Why Are There 108 Beads in a Rosary ?

In the Yogchudamani Upanishad it is said:

षट्शतानि दिवारात्रो सःस्त्रानयेक: विन्षति |
एतत् संख्यान्तित: मन्त्र जीवोजपति सर्वदा ||

108 beads are stringed together to make a rosary because it is related to the frequency of our breath. In 24 hours, one breathes 21,600 times. 12 hours are spent in the daily routine.

That leaves us 12 hours for devotion to God. This means that each day 10,800 times breathing should be utilised for devotion to God. However, since this is not practical, the two zeroes have been removed. Therefore, breathing 108 times is appropriate during prayers.

Another explanation pertains to the sun. In relation to the earth, in one year the movement between the sun and the earth is 216,000 degrees. Since for six months the northern part of the earth faces the sun, and for the other six months the southern part of the earth faces the sun, the number is reduced to half, that is, 108,000 degrees. When three zeroes are omitted, the remainder is 108. Each of the 108 beads in the rosary is symbolic of each degree of change. The third explanation is based upon astrology. The entire universe is divided into 12 segments. Each represents a sign of the zodiac. In Hindu religious texts, there are principally Navgrah (nine planets) that affect us. With 12 segments and 9 planets, when the two are multiplied we get the figure 108. Therefore, the number 108 represents the universe and controls our success.

As per another explanation, Hindu sages located 27 constellations, each of 27 stars. Since each constellation has four steps, 27 multiplied by 4 is 108. This number exudes purity. Hindus use the prefix Sri followed by 108 (i.e., Sri 108) with the name of a religious head or a teacher who has wide influence, or those who have contributed to promote the knowledge and understanding of Hindu religious texts. Since these religious leaders are referred to as Sant, Mahant, Mandaleshwar or Mahamandaleshwar, depending upon their stature, they are addressed as Sri 108 Mahant… (name).

What is the Best Way to Use the Rosary?

The use of a rosary enables one to keep count of the number of times a mantra or prayer has been repeated. Each rosary denotes 108 times. On the top of each rosary there is a bigger bead called Someru — a name derived from a mountain of the same name that allegorically represents being composed of gold and gems. This mountain is accorded a coveted position in the universe. The same coveted position is accorded to the Someru in a rosary. One begins using the rosary from the Someru, and when one reaches it again on completing one round of the rosary, crossing it is not recommended. Instead, one reverses the rosary and continues praying, moving one bead at a time. Irrespective of the number of times the rosary is rotated, one does not cross the Someru. Each time one reaches the Someru after completing one round of the rosary, one must think reverently of the god to whom prayers are being offered. At this point, the Someru is brought in contact with the forehead with the same reverence offered to God.

In the Shivpuran, Panchakshar Mantra, shloka 28, it is said that when using a rosary if one uses the thumb one achieves salvation. If one uses the forefinger it enables conquer of foes. When one uses the middle finger, prosperity is achieved. By using the ring finger one finds peace.

In the Shivpuran, Panchakshar Mantra, shloka 29, it is said:

A rosary with 108 beads is the best. One with 100 beads is good. One with 50 beads is moderate.

Why Do Many Hindus Wear a Rosary Around the Neck?

Besides being acknowledged as an important accessory in prayer, a rosary made of beads of rudraksh, tulsi and other divine gifts of nature is useful when worn around the neck or other parts of the body. During prayer, the use of the tongue, the vocal cords and the larynx are under greater stress than in normal everyday use. Their continued use can cause problems pertaining to the throat and the adjoining glands. Use of a rosary around the neck helps prevent the occurrence of these problems.

Rudraksh beads come in many forms. They could be anything from one to fourteen faced. Their effectiveness varies with quality. It is customary to use a 26-bead rosary around the head, one with 50 beads near the heart, and one with 16 beads around the arm. One with 12 beads can be used as a wristband. It is believed that wearing a 108-bead rosary around the neck ensures fulfilment and success. It has been equated with the ashwamedh yagya — a celebrated sacrifice performed only by an emperor. The Shivmahapuran, Padampuran and other religious texts say that the virtuous wear a 108-bead rosary and find a place in heaven.

In the Shivpuran it is said:

A rosary made of no other item can be as blessed and fruitful as that of rudraksh.

In the Shrimaddevibhagwata it is said:

Nothing could be nobler than wearing rudraksh on one’s body.

In shlokas 65 to 66, describing the qualities of a 108-bead rudraksh rosary, it is mentioned :hat benefits of the ashwamedh yagya accrue every moment to one who adorns the rosary around his neck and one finds a place in heaven. This benefits 21 generations.

One should wear a rudraksh rosary with devotion as directed in religious texts. This helps one grow spiritually, become free of worldly obstacles and problems, benefits the mind and heart, keeps blood pressure within control, banishes imaginary fears, ensures mental peace, calms and balances the flow of bile, and protects the wearer from sudden death. Whoever uses it to pray benefits ten-fold.

Hindu scriptures accord great religious importance to tulsi. It protects against disease, promotes longevity and has special magnetic qualities. Using it imparts its qualities to the person who wears it around his neck. One develops greater confidence and a magnetic personality. Fame and popularity grow and one feels blessed and content.

When wearing a tulsi rosary around the neck, contact with the skin helps prevent cough and cold, headache, skin disease and blood disorders.

In the Shalgram Puran, it is said:

Wearing a tulsi rosary is very beneficial during mealtimes. A bath with tulsi rosary around the neck is equivalent to a bath in the holy Ganga and other holy rivers and streams.

While Praying, I Find it Hard to Concentrate Upon God. What can I do?

Just as a child does not start running soon after birth, do not expect to be able to concentrate for long periods in prayer. You will learn concentration gradually. Many begin by participating in group prayers. In reality, God has no form. He is present in all things at all times. Until you reach the stage where you can perceive God everywhere, concentrate on whatever you find convenient. Concentrate on one who is kind and benevolent to you. To you he is God. Do it for whatever time that suits you. Your concentration will improve as you begin to enjoy these short experiences.

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Pradakshina (Sanskrit), meaning circumambulation, consists of walking around in a ‘circle’ as a form of worship in Hindu ceremonies in India. The devotees walk around the garbha griha, the innermost chamber of the shrine housing the temple deity. It is done around sacred fire (Agni), trees and plants as well.

Thus Pradakshina is done around Tulsi plant and Peepal tree. Pradakshina or Parikrama is done in pilgrimage centers also. Pradakshina literally means: to the right (Dakshina means right). So in Pradakshina, one goes to the left hand direction to keep the deity around the Sanctum Sanctorum on one’s right side. Pradakshina is one of the customary aspects of going to a temple.

Typically, Pradakshina is done after the completion of traditional worship (pooja) and after paying homage to the deity. Pradakshina is supposed to be done with a meditative mood.From the Rig Vedic verses Rig: 2.42.3 and 2.43.1 –” Pra as an adjective means very much. Pra can also come as a prefix to verbs and take on the meaning of onward, forward. Onward to Dakshinam or south is pradakshina .

When one does that, one’s right side is facing the deity inside the garbhagraham and the circumambulation is Dakshinacharam or auspicous as recommended by the Veda. “Skanda Purana Ch.9 v.68 -In the word Pra-Da-Ksi-Na the syllable Pra dispels sin, the syllable Da bestows what is desired, the syllable Ksi causes the destruction of Karman and the syllable Na is the bestower of salvation.

Why is Pradakshina Done only in a Clockwise Manner?

Hindus go round the sanctum sanctorium in the temples and sometimes the deities in the pujas or yajnas at home in a clockwise direction..We always assume God is the center of our existence. He also exists everywhere. So when we do Pradakshina or circumambulation, we accept that our actions and thoughts are always centred around God. The center point is always fixed and remains the same at whatever distance we do the pradakshina. So we are reminded of the eternal truth that God is the center of gravity and the main focus of our existence.

This is the main principle of Pradakshinam.The world is always rotating around itself on its own axis as well as around the sun. All the planets also rotate on their own axes. This is called rotation and their rotation on their orbits is called revolution. Just like in solar system, the sun is at the center around which the planets rotate, our pradakshinams should be done with god at the center.

The Pradakshinam should be done slowly and never in a hurry, Our thoughts and actions must dwell on God.It is normal to do Pradakshinam always in a clockwise direction. This is because we assume that Lord is always on our right side. This reminds that we must always lead a righteous life , in the right path called Dharma.

Skanda Purana Ch.9 v.28

The sins committed by the mind are destroyed by the first step (of pradaksina), the sins committed in speech by the second and the sins perpetrated by the body by the third step… Accordingly the number of pradakshinas are one for Ganapathi, two for Soorya (Sun), three for Siva, four for Devi and Vishnu and seven for Arayaal (sacred fig), generally there padakshinas are done in a temple in Kerala.

Accordingly the first padakshina destroys all sins including brahmahathya papa (sin due to slaying of Brahmins), the second makes the worshipper an adhikaari (qualified person for material and spiritual pursuits) and the third helps the person in obtaining naindra-sampaada (pleasures of life which lead to final liberation). A number of twenty one pradakshinas in a day is considered most beneficial as per Swayambhoo aagama.

Further he makes pradakshinas (devotional rounds) slowly with folded hands and visualizing the deity in his mind all the time. All these actions knowingly or unknowingly have salutary effect to ward off the ego from the mind of the devotee. It is noteworthy that the purpose of temple worship is never achieved unless one understands that visits to temples are temples are meant to help the devotee to shed his ego. The purpose of visits to temples is one’s own cultural emancipation which functions on functions on fundamental values known as dharma.

Significance of Doing Pradakshina

We cannot draw a circle without a center point. The Lord is the center, source and essence of our lives. We acknowledge this by performing Pradakshina. Recognizing Him as the focal point in our lives, we go about doing our daily chores. This is the significance of Pradakshina.

Also every point on the circumference of a circle is equidistant from the centre. This means that wherever we may be or whoever we may be, we are equally close to the Lord. His grace flows towards us without partiality. According to Adi Sankaracharya, real Pradakshina is the meditation that thousands of universes are revolving around the Great Lord, the unmoving centre of all forms.

There is a popular legend about the significance of Pradakshina. Once Lord Shiva wanted his two sons, Ganesha and Subrahmanya, to get “worldly experience” and asked them take a “tour of the universe”. While Subrahmanya spent decades traveling the world on his peacock, Ganesha just walked a full circle around his mother and father and is believed to have explained “since the world is contained within you, I have already encircled the world”!

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In Hinduism, food plays an important role in rituals and worship, and the food offered to the gods is called prasada. The Sanskrit word “prasada” means “mercy,” or the divine grace of God.

We can make the preparing of food, the offering of food to God, and the eating of the food offered, into a powerful devotional meditation. If, as a meditative discipline, we can offer our food to God with devotion before eating it, not only are we not implicated in the karma involved in acquiring the food, but we can actually make spiritual progress by eating the offered food. Our devotion, and God’s grace, subtly transforms the food offered from material nutrition to spiritual mercy or prasada.

Guidelines to Prepare Prasada

Before we can offer any food to God, however, we must first follow some important guidelines while preparing the food.

First, God only accepts purely vegetarian offerings – offerings that are acquired without pain and suffering on the part of any creature. So, we have to strictly avoid cooking any meat (including chicken; a bird is not a vegetable!), fish and eggs.

Second, we can’t offer any onions, garlic or mushrooms. This may seem like an odd proscription; but the Vedic scriptures, as well as the ancient natural medicinal system of Ayurveda, explain that these foods excite the more passionate elements of the human psycho-physical constitution.

Third (and this can sometimes be tough), we must not taste the food before it is offered to God. The preparing of prasada is done as an active devotional meditation. So the goal is to prepare delicious foods, not with our own satisfaction in mind, but thinking only of the satisfaction of God. Therefore, He should be the first to “taste” the fruits of our labors.

Keeping this meditative goal in mind, it is important to have an atmosphere in our kitchen that is conducive to creating a meditative and devotional state. We should be in a calm, peaceful and contemplative frame of mind while preparing food for God, thinking to ourselves as we prepare the food that we are acting for God’s satisfaction, and not just our own.

Finally, as in any spiritual endeavor, it is important to maintain a high standard of cleanliness while preparing, cooking, and offering the food. The kitchen, utensils and foods used should be clean. We ourselves also should be clean and bathed before beginning Prasada-Meditation, or any other meditation for that matter.

If we can follow all of the above guidelines and, most importantly, maintain a meditative consciousness of love and devotion for God as we are performing these activities, then God will gladly accept our offering.

How to Offer Food to God

It is helpful if you have an altar already set up somewhere in your home, apartment or dorm. On this altar should be either a sacred image or a picture of God in any of His sacred forms. For example, an image of any of His incarnations – Rama, Krishna, Narasingha – or any other form, such as Srinathaji or Venkateshvara, is fine. In addition, you can include images of your guru, saints, or other devas or devis on your altar – Durga, Ganesha, Sarasvati, etc. Images of God, however, should be the focal-point of any altar used for meditation. If you don’t have an altar, then placing a simple image of God somewhere special will do.

When the food is ready, take a sampling of each preparation, along with a glass or cup of water, and place them all on a special plate that is used only for offering food to God. This plate must never be used for any other purpose than offering food in Prasada-Meditation. Place the plate of food before the sacred image. Offer a little incense to God. Then, in a meditative and devotional state of mind, sit with eyes closed in meditation and recite several sacred mantras. One such mantra which is highly effective is: Om Namo Narayanaya.

After chanting this mantra for some time, then remain in silent prayer for 5 – 10 minutes and request the Lord to accept your offering. After you have offered the food in this way, the food that you have cooked is now sanctified and considered to be prasada, food transformed into the grace of God. By partaking in such food, we show our devotion to God, and thus make spiritual advancement.

The food on the the plate should be re-merged into the food in the pots. Having thanked the Lord for accepting your offering, the prasada can now be eaten. The food should also be eaten with meditative awareness, peacefully and respectfully.

While eating the prasada, please always be conscious and aware that you are partaking in the special grace of God. Eat with reverence, and enjoy!

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There are many aspects to the usage of vibhuti or sacred ash. First of all, it is a great medium to transfer or transmit energy, and it has an ability to help direct and control the energy body. Apart from that, there is a symbolic significance to applying it on the body. It is a constant reminder of the mortal nature of life – it is like you are always wearing mortality on your body.

Normally, yogis use the ash that they pick up from the cremation grounds as vibhuti. If this ash cannot be used, the next alternative is to use cow dung. There are other substances used but the basic material, the body of it, is cow dung. If even this ash cannot be used, the next alternative is to make it of rice husk. This is indicative that the body is not the core substance, it is just the husk.

Why do we use sacred ash?

Unfortunately, in many places it has become a scandalous business where they are just giving a certain white rock powder as sacred ash. But if it is properly prepared and you know where and how to apply it, sacred ash makes you much more receptive; and the place where you apply it on your body becomes more sensitive and goes towards the higher nature. So, before you step out of the house in the morning, you apply sacred ash at certain points to receive the divine around you, not the devil. Depending on which aspect of you is receptive at that moment, you can receive life in different ways and from various dimensions of who you are. You must have observed this – at one time, you saw something and experienced it in a certain way. Some other time, you saw the same thing and experienced it in a totally different way. The way you receive life makes the difference. So, you want the higher aspects of you to be receptive, not the lower.

Within your physical body, there are seven basic centers representing seven dimensions of experiencing life. These centers are known as chakras. A chakra is a certain meeting point within the energy system. These chakras are not physical, they are of a subtle nature. One can experientially know these chakras, but if you cut the body and see, you will not find any chakra. As you move into higher levels of intensity, naturally the energies will rise from one chakra to another. If you receive life from the higher chakras, the same situation will be different for you than if you receive life from the lower chakras.

How should we apply sacred ash?

Traditionally, vibhuti is taken between your thumb and your ring finger – you don’t have to pick up a lot of it, just a little bit – and applied between the eyebrows, known as the agna chakra, at the pit of the throat known as the vishuddhi chakra, and in the center of the chest where the ribcage meets, known as the anahata chakra. It used to be common knowledge in India that you must apply it at these points. The reason why these particular points have been specified is because sacred ash makes them more sensitive.

Vibhuti is usually applied at the anahata so that you receive life as love. It is applied at the vishuddhi so that you receive life as power; power does not mean just physical or mental power, there are so many ways in which a human being can be powerful. The idea is to make the life energies very strong and powerful so that your very presence has an influence on life around you – you don’t have to speak or act – if you simply sit, you influence the situation around you. This kind of power can be developed within a human being. Vibhuti is applied at the agna so that you receive life as knowledge.

This is a very deep science, but today, without understanding the science behind it, we simply apply it like a stripe on the forehead. The one who has stripes one way does not agree with the one who has the stripes another way – this is stupidity. Vibhuti is not something that Shiva gave, or this or that god gave. This is not a question of belief. In Indian culture, it has been looked at deeply as a tool for a person’s growth. Properly prepared sacred ash has a different vibrancy. There is a need to revive and make use of the science behind this.

Source: www.ishafoundation.org

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Worship of a deity is a subject of faith for all of us. We build a temple room in our house and decorate it well. We also keep the images or idols of the deities we like and perform daily puja (ritualistic worship).We purchase the articles of puja according to our capacity.

We are also quite familiar with such articles like kalash (a water vessel generally of metal), shankh(conch ), a copper plate, a copper vessel, a small spoon, a lamp etc. Every article of puja has its own significance. Let us understand the significance of an important article of puja that is lamp.

1. Importance of lamp in Hindu Dharma

The lamp has its own special place in Sanatan Vaidik Hindu Dharma. It is a form and a symbol of Tej (Absolute fire principle). The lamp is invoked as, ‘तमसो मा ज्‍योतिर्गमय ।’ meaning the lamp leads us from darkness towards light. It burns only to give message of peace and light to the man. This is its greatness. In this Satsang we shall try to understand what the scriptures have to say about the lamp. Amongst the articles of puja the lamp is an important article. The following mantra which is recited during the ritual of puja explains its significance.

भोदीपब्रह्मरूपस्‍त्‍वं ज्‍योतिषांप्रभुरव्‍यय: ।।
आरोग्‍यंदेहिपुत्रांश्‍चमत:शांतिं प्रयच्छमे ।।

Meaning: O Deity of lamp, you are of the form of Bramhan (the absolute truth). You are full of radiance. You never wither. Please bestow me health and good progeny and please fulfill my wishes.

2. Characteristics of Oil and Ghee lamps

Agni Puran clearly states that only oil or Ghee (clarified butter) be used in the lamp meant for puja and no other combustible substance. According to the Science of spirituality the lamp with clarified butter is more sattvik (spiritually pure) as compared to lamp in which oil is used. This is an important aspect which we will try to understand in details. So let us see the difference between the the lamp in which Ghee is used and the one with oil.

Generally the use of oil is more prevalent than that of Ghee. The oil containing lamp kindles longer while the ghee containing lamp kindles for a short period. Now let us see the difference from the spiritual view point.

Ghee lamp has more capacity to attract the sattvik vibrations present in the surrounding atmosphere as compared to oil lamp.

The oil lamp can attract the sattvik vibrations spread over a maximum distance of 1 meter while the ghee lamp can attractsattvik vibrations spread over till Swarga Lok (heaven)
When the oil lamp stops burning the predominance of raja particles in the atmosphere is enhanced and lasts for half an hour. On the other hand when the ghee lamp stops burning the impact of sattvikta (the quality of being sattvik) on the atmosphere is experienced even after four hours.

Effects of Both Types of Lamp on the Worshipper.

The oil lamp generates a subtle armour of inferior quality around the worshipper while ghee lamp generates a subtle armour of superior quality.

The subtle frequencies emitted from the oil lamp activate the Mind-energy (Manashakti) of the worshipper whereas the subtle frequencies emanating from the ghee lamp activates soul energy of the worshipper.

According to yogic path of Kundalini Yog there are seven principle chakras or energy centers in the human being. These chakrasinfluence practically every aspect of human being including physical body, mind and intellect. The oil lamp is effective in purification of Muladhar and Swadhishthan Chakra only to certain

extent but the ghee lamp purifies Manipur and Anahat chakrasto a significant extent.

Just as there are seven chakras in the human body, there are paths for the flow of vital energy (chetana). These are called asNadis or channels. The three principle nadis are Chandra nadi (Moon channel), Surya nadi (Sun channel) and Sushumna nadi.When Chandra nadi is active the person perceives coolness. The activation of Surya nadi imparts energy to the person. TheSushumna nadi is activated when the person starts progressing spiritually. The oil lamp activates the Surya nadi of the person while ghee lamp activates only that nadi which is essential to the worshipper in a particular action.

2.2 Effect on the Subtle Sheaths of the Worshipper

According to the science of spirituality the body which is visible to our eyes is called Annamaya Kosha or food sheath. Besides this there are four other Koshas namely Pranmaya Kosha or vital air sheath, Manomaya Kosha or the mental sheath, Vidnyanmaya Kosha or sheath of intellect and Anandmaya Kosha or bliss sheath. The Pranmaya kosha is a seat for the Pancha pranas (five vital air elements) which provides energy to the gross body. The second Manomaya kosha is the seat of emotions.

The thirdVidnyanmaya Kosha is the seat of intellect and the fourth Anandamaya Kosha is the seat of Soul which is of the nature of existence, consciousness and bliss (satchidananda). Even these subtle sheaths or koshas are affected by the oil or ghee lamps. The oil lamp imparts power to the raja paricles in the Pranamaya kosha which makes the individual rstless. The ghee lamp strengthens the sattva particles of Pranamaya kosha and Manomaya Kosha and as a result of this the jiva (individual, embodied soul) becomes peaceful,stable and happy.

2.3 Spiritual Experience Imparted by Oil and Ghee Lamps

We are used to appreciating this world through the media of five sense organs namely nose, ears, eyes, tongue, skin , mind and intellect. This is known as experience. But when we experience something without the participation of all these then it is known as spiritual experience. Now let us compare the spiritual experiences obtained due to oil and ghee lamps. The oil lamp gives us spiritual experience of Pruthvi tattva (absolute earth element) and Aap tattva (absolute water element). For example if we get an experience of fragrance without the actual presence of an object which can impart such fragrance then it is a spiritual experience of Subtle fragrance or gandha. The fragrance is related to Pruthvi tattva. The example of spiritual experience of Aap tattva is dwelling sweet taste in the mouth.

When we see subtle light or vision of a deity then it is an example of spiritual experience related to Tej tattva or absolute fire element. When we experience a feeling of touch without any external reason then it is a spiritual experience related to Vayu tattvaor absolute air element. The ghee lamp gives spiritual experience of Tej tatva and Vayu tattva to the worshipper.

2.4 Why Only Ghee Prepared From Cow’s Milk Should Be Used?

Generally any oil lamp emits frequencies consisting of raja particles but the sesame oil emits some sattva frequencies also. Therefore the lamp with sesame oil is comparatively more sattvik. However the ghee lamp emits the sattvik frequencies in maximum amount compared to any oil lamp. Here we have to remember one thing that it is useful use ghee prepared only from the cow’s milk in the lamp lit in front of Deity. This is because in such ghee the Deites’ principles are already existent. Such a ghee which is dominant in sattva component emits luminous figures in the atmosphere. Such luminous figures are forms of Tej tattva or absolute fire element. Thus even though the use of ghee is recommended because of its capacity to emit maximumsattva frequencies, we can use sesame oil lamp if the use of ghee is not possible because of financial restraints or otherwise.

2.5 Points To Be Considered While Using a Lamp

Do not kindle an oil lamp with a ghee lamp and vice versa. Do not kindle one lamp with another similar lamp. For example if there are two niranjans (a type of lamp) in an arti platter then do not light one niranjan with another niranjan. Similarly do not light one pillar of lamps with another.

Sometimes while performing puja we unknowingly touch the lamp. We should immediately wash our hands then. This is because when we worship a deity the sattva component of the lamp increases. When we touch the lamp the raja-tamaparticles from our body enter the lamp by way of touch. This reduces the purity of the lamp. The water has the property of encompassing everything. Anything which is offered to a deity through the medium of water reaches Him/Her faster.

When we wash our hands we are one way dissolving our sins in the water. The spiritual practice of water is to assimilate in itself sins done by all. The extremely merciful Deities absolve us from our defects when we offer them at their feet through the medium of water.

3. Should Electric Bulbs Be Used Instead of Ghee Lamps?

Now a days we see electric bulbs in use during the puja ritual instead of ghee lamp. What is the difference between two from the point of view of Spiritual science?

Some people may be finding it funny to worship a lamp of oil or ghee when the modern scientific era has offered us so much glitter by way of electrical bulbs. But our ancestors have given priority to the worship of lamp after profound experience and through the attitude of gratitude. Let us now compare the electrical bulb and the lamp with ghee. The light emitted from the electrical bulb blinds our eyes while the gentle flame of ghee lamp reminds us of Atma-Jyoti or flame of soul. The electrical bulb makes us extroverted and then the mind runs towards external objects. The ghee lamp makes us to look inwards. Thus we have seen the difference between the electrical bulb and ghee lamp.

4. Five Wicks and Single Wick Lamp

There are other varieties of the lamps also such as lamp with a single wick and lamp called niranjan wherein five wicks are used. The Niranjan with five wicks is symbolic of duality that is the manifest energy of a deity, whereas the lamp with a single wick attracts sattvik frequencies the lamp with five wicks attracts waves with destroyer property and dominant in raja component. Theniranjan with five wicks denotes the relation of Panchpran (five vital air principles) with the Atmajyoti (flame of soul). Niranjan is used for waving Pancharati. Every single flame of niranjan is symbolic of Atmajyoti. Pancharti means invocation of God with the help of panchparanas.While performing Pancharti we should have such a spiritual emotion that the Atmajyoti is kindled in me with the help of five panchaprans present in the body and I am performing the arti with such flame.

5. Why Should a Straight Wick be Used as Compared to Puffed Up Wick?

During puja ritual a lamp is offered at various steps of the ritual according to purpose. For example performance of arti. Two types of wicks are used in the lamp namely Puffed wick and straight wick. Nowadays a puffed wick is used in a ghee lamp or niranjan and used as lamp of worship. The wick is puffedup from below to offer it stability to stand in the center of niranjan. The puffed wick is used in a ghee lamp. This type of wick is relatively of recent origin.The second type of wick which we all are familiar with is straight wick. Two straight wicks are joined together like a thread and used in a lamp. Not only there is difference between the two on a gross form but also on spiritual level.

The lower portion of the fulwat is puffed up while the straight wick is whole like a thread.

The fulwat is representative of various raja thoughts in the mind while straight wick is symbolic of detachment and also represents the thread which joins Panchaprans with Atamjyoti.

When a fulwat is kindled the inferior deities are attracted to it while the straight wick when kindled attracts principles of higher deities.

The frequencies emitted by the fulwat are of circular form while those emitted by straight wick are in the form of waves.

The colour of the divine consciousness emitted by the fulwat is redish yellow while that emitted by straight wick is of yellow colour.

Sattvik earth frequencies get attracted towards fulwat while more sattvik frequencies moving in the upward direction are attracted towards straight wick.

The atmospheric frequencies get momentum due to fulwat while their momentum is slowed down by the use of straight wick.

An armour of Pruthvi (absolute earth element) and Aap tattva (absolute water element) is generated around the worshipper by use of fulwat while straight wick generates an armour of Tej tatva (absolute fire element) around the worshipper.

According to science of spirituality Tej tattva is more powerful than either Pruthvi tatva or Aap tattva. As a result the use of fulwatimparts heaviness to the physical body while the use of straight imparts cheerfulness to mind.

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“Tulasi is auspicious in all respects. Simply by seeing, simply by touching, simply by remembering, simply by praying to, simply by bowing before, simply by hearing about, or simply by sowing this tree, there is always auspiciousness.”

“Anyone who comes in touch with the Tulasi tree in the abovementioned ways lives eternally in the spiritual world.” —Srila Prabhupada, The Nectar of Devotion.  Indian basil or Tulasi as it is commonly called, is an important symbol in the Hindu tradition. The followers of Vishnu who are called Vaishnavaites, worship Tulsi and tend to it carefully, believing it to be sacred as God’s representative on earth.

There are two types of Tulasi plants. The dark one called Shyama Tulasi possesses greater medicinal value than the light one called Rama Tulasi. It is the Shyama Tulasi that is commonly used for worship by the devout. In fact, a Hindu household is considered incomplete if it did not have a tulsi plant in the courtyard of the house.

Tulasi is normally planted on either a small mound of soil or on a square brick pillar, which has images of deities installed on all four of its sides. The name of this mound is usually called Vrindavana or the abode of Lord Krishna.

It is believed that nothing on earth can equal to the virtues of Tulasi, being the only plant that is regarded as self-purifying. With this in mind, Tulasi is washed and reused in puja without creating any impurity.

There are many myths and legends found in ancient scriptures that regard Tulasi as sacred and point to its importance in religious rituals. One legend is that when Lord Krishna was weighed in gold by Satyabhama against all her legendary wealth, the scales did not balance until a single Tulasi leaf was placed on the pan by Rukmini with devotion.

Another legend symbolizes Goddess Lakshmi as Tulasi and those who wish to live a righteous and happy family life worship the plant.

In an annual ritual called “Tulasi Vivaha”, Tulsi is married to Lord Vishnu on the 11th day of Karttika according to the Hindu lunar calendar. This usually falls in mid October and inaugurates the marriage season in India.

When a person is dying, leaves or spray of Tulasi plant is placed on his face, eyes, ears and chest. He is then sprinkled from head to foot with a twig of Tulsi that has been dipped in water for purification of body in hopes of removing all sins and ending the cycle of rebirth.

Presenting a twig of Tulasi to someone who may be suffering from anxiety or stress is supposed to eliminate his worries.

In the ritual of consecration of Kalasha, Tulasi is accorded sixth place among eight objects of worship.

Besides its religious significance, Tulasi is respected for its valuable medicinal properties in Ayurveda, the ancient art of natural medicine. All parts of the plant are used to cure various ailments.

Source: Sanskriti Magazine

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