VAIKUNTA EKADASHI

Vaikunta Ekadashi falls in the month of Margaseersha (December-January). This festival is observed with all solemnity in the temples of Lord Vishnu. It was on this day that during the "Sagara Mathana" (churning of the ocean), 'Amrit' (nectar) emerged out of the ocean and was distributed to the Gods. The Hindus consider this day very auspicious and it is believed that those who die on this day are freed from the rounds of birth and death; they directly reach Vaikunta, the abode of Lord Vishnu. It is for this reason that the Great King Bhishma waited long on his bed of arrows, to leave his last breath.

FastingFasting is prescribed on all Ekadashis, that is, the 11th day of the lunar fortnight, twice a month. In this Kali Yuga, even if just one 'Ekadashi' is observed with dispassion, faith and devotion, and if the mind is wholly fixed on Hari, one is freed from the rounds of birth and death. There is no doubt about this. The scriptures give us their assurance on this point.

Results of Fasting : All sins are destroyed and mind is purified.

Hindu God : Lord Vishnu

Religion : Hindu

In the month of : December - January


On Vaikunta Ekadashi day devotees fast the whole day, observe vigil the whole night and do 'Japa' (meditation) and 'Hari Kirtan' (devotional songs). Some do not take even a drop of water. Those who are unable to fast completely can take some light fruit and milk.

A BeliefNo rice should be taken on Ekadashi days and this is very important. It is said that the sweat that fell down from the head of Brahma assumed the form of a demon and he asked the Lord to provide him an abode to dwell. Brahma said to the demon to go and dwell in the rice particles eaten by men on Ekadashi day and become worms in their stomach. For this reason rice is prohibited on Ekadashi.

If one observes the Ekadashi fast regularly, Lord Hari is propitiated. All sins are destroyed and the mind is purified. Devotion gradually develops and love for God becomes intense. Orthodox people in South India observe complete fasting and vigil even on ordinary Ekadashi days. For the devotees of Lord Vishnu, every Ekadashi is a very sacred day.

LegendsOnce there was a demon, 'Mura', who oppressed the gods. The gods approached Lord Hari for protection. Hari sent Yoga Maya to kill the demon. Yoga Maya carried out the behests of the Lord successfully. The Lord said to Yoga Maya that those who will observe Ekadashi will be freed from all sins, and Yoga Maya will be caned by the name Ekadashi.

King Ambarisha was a great votary of Lord Hari. He practised the Ekadashi Vrata for a year. Ambarisha obtained His Grace. On one occasion he fasted for three consecutive days. He was about to break the fast when Rishi Durvasa appeared as his guest. The king received him with due respect and requested him to take his meals. The Rishi agreed and went to bathe in the river. The king waited patiently for a long time, but the Rishi did not return. Time was running out; if the king did not eat anything before the day ended his Vrata would not bear fruit and if he ate, he would be showing disregard to the Rishi. As a compromise the king took a little water to serve both the conditions.

When Durvasa returned from his bath, he knew exactly what had happened, and was angry. He tore a hair from his tuft and charged him to king Ambarisha. The king was unmoved. The discus of Lord Vishnu destroyed the power of the hair of Durvasa. It now followed the Rishi wherever he went and tried to destroy him.

Rishi Durvasa went to Brahma and Shiva for help, but to no avail. He went to Lord Hari who said that he is in the possession of his devotees. Lord said that the Rishi should go to Ambaisha abd beg for his forgiveness. Ambarisha there upon prayed to the charged hair to desist from its course, and saved the Rishi. Durvasa thanked him from the bottom of his heart.

Saraswathi Devi

Saraswati is a goddess worshipped in the Vedic religion. She is the goddess of learning and the arts (e.g., music). She is also worshipped as the goddess of thoughts of truth and forgiveness. She is mentioned in the Rig Veda as well as in Puranic texts. It is likely that She originated as a river Goddess because her name in Sanskrit means "she who has lakes or pools". She is also referred to as Shonapunya, a Sanskrit word meaning ‘one purified of blood’.

In Vedanta, she is considered to be the feminine energy and knowledge aspect--shakti--of Brahman. As in ancient times, she is the goddess of knowledge, speech, poetry and music. Vedantins believe that only through the acquisition of knowledge does one reach the final path to moksha, or liberation from reincarnation. Only by worshiping Saraswati and continuously seeking true knowledge with one's complete attention can one attain the enlightenment necessary for moksha.

Saraswati is a Hindu goddess of learning. She is the goddess of speech (Vac), the Flowing-One. She represents the union of power and intelligence from which organized creation arises. Saraswati posseses all the learnings of the the Vedas, scriptures, dancing, musical power and poetry. She revealed language and writing to man. Her origin is the lost Vedic river Saraswati. This is the source of her profound connection to fluidity in any aspect (water, speech, thought, etc.). She is wisdom, fortune, intelligence, nourishment, brilliance, contentment, splendour and devotion. This page is dedicated to this Beautiful Goddess of Intellect.

Names of Saraswati
Bharati - eloquence; Mahavidya - transcendent knowledge; Vac - speech; Mahavani - transcendent word; Arya - the noble one; Brahmi - power of the immense being; Kamadhenu - the wish cow; Bijagarbha - womb of the seed or womb of the elements of speech; Dhanesvari - divinity of wealth; Vacdevi - divinity of speech; Vinapani - the one that holds the vina; Sarada - giver of essence; Vageshvari - mistress of speech; Brahmi - wife of Brahma and Gayatri.

The Gayatri Mantra

Aum bhur bhuvah svah
Tat savitur varenyam
Bhargo devasya dhimahi
Dhiyo yo nah pracodayat

"We meditate on the transcendental glory of
the Deity Supreme,
who is inside the heart of the earth,
inside the life of the sky,
and inside the soul of the heaven.
May He stimulate and illumine our minds. "

One who chants the gayatri-mantras is gradually delivered from the material clutches. In other words, that which delivers us from material entanglement is called gayatri.

Bhakti: The Means and the Goal

Bhakti means love of God or, as Srila Prabhupada would often translate the word, pure devotional service to God. (The Sanskrit root of the word bhakti is bhaj, which means “loving service.”) Bhakti is the essence of the eternal relationship we souls have with Krishna. In material existence, our Bhakti is covered by our material consciousness and misdirected away from Krishna and toward the temporary things of this world. Therefore we are never fully satisfied. We can awaken our natural Bhakti by practicing Bhakti. In other words, we can awaken our love for Krishna by performing acts of love for Him. Since yoga means “connection, ” the process by which we connect with Krishna through acts of love is called Bhakti yoga.

There’s much more to loving God than just saying, “I love God. ” We attain pure love for Krishna through a gradual process that takes us through progressively higher realms of Bhakti. Fortunately, we can begin the process at any point in life or wherever we are in our spiritual journey.

The Bhakti process is systematic and is laid out in detail by the followers of Sri Chaitanya in books such as Bhakti-rasamrita-sindhu (presented by Srila Prabhupada as The Nectar of Devotion). These books provide not only instructions but also guideposts by which the student of Bhakti can evaluate his or her progress.

The awakening of Bhakti takes place in three progressive stages: (1) regulated practice, (2) attachment, and finally (3) pure love.

Aandaal - Few Facts

Twelve saint (poet) devotees of the 1st millennium CE- the great Aalwaars lived their lives dedicated to expressing their devotion to MahaVishnu - considered to be the supreme manifestation of Divinity in the Vaishnava system of beliefs.. These saints composed verses in chaste tamil, and revitalized the religious spirit of the region, sparking off a renewal of devotional worship in what is generally referred to as the Bhakti movement. Perhaps the best known of the Alwars, is Aandaal.

Srivilliputtur in southern Tamilnadu, is home to Perialwar , and his foster daughter Aandaal; the works of Aandaal are very well known to the tamil world. The Tiruppaavai hymns written by Aandaal (a manifestation of the mother Goddess) are chanted in congregations throughout Tamilnadu during the cold month of Maargazhi, in the cool pre-dawn hours, in temples as well as in the streets that surround temples. The 30 hymns constituting Tiruppaavai have been recorded by several artists, and the national radio station All India Radio (used to) broadcast(s) a hymn each day throughout the month of Margazhi. Also composed by Andal is 'Vaaranam Aayiram' (Kanaakkanden Tozhi), describing Andal's dream of her marriage to Narayanan (Vishnu). This work is chanted during Sri Vaishnava weddings. A popular version of Vaaranam Aayiram sung by S. Janaki hit the charts in 1990.

Aandaal is also known by the phrase Soodikkodutta Sudarkkodiyaal - the lady who offered garlands to Vishnu, after trying them out herself. Indeed, this is the central theme of the legend of Aandaal, which culminates in the divine marriage between the Saint Poetess, and Maha Vishnu himself.

Legend has it that Periaalwar discovered a beautiful infant girl in in a lush grove in the vicinity of the Srivilliputtur temple, in the 9th century CE, in the Tamil month of Aadi (Cancer), in the Pooram asterism, in the fourth phase of the bright half of the month on a Tuesday. A delighted Periyaalwaar, brought up this infant, considered to be an incarnation of Mother Earth (in a manner similar to Sita's birth, in the Raamaayana), as his own daughter, naming her Kodai. A devout poet himself, Periaalwaar, brought up his foster daughter in his own footsteps.

The young damsel Kodai, spent her time assisting her father in serving the Srivilliputtur temple, and in meditating upon Vishnu, with the desire of being his bride. Assigned the task of making garlands for the presiding deity at Srivilliputtur, with flowers picked from the grove in which she was discovered, Kodai would try out the garland on herself, without the knowledge of her foster father, and only then have it sent to the temple. Upon discovering a strand of hair on a garland meant for the presiding deity, a distraught Periaalwaar suspended the offering of the garland to the temple. It is said that the presiding deity of Srivilliputtur appeared in the saint poet's dream, and revealed to him that he actually preferred garlands that had been pre-worn by Kodai. Realizing that Kodai's purpose in life was a special one, Periyaalwaar named her 'Aandaal' or Soodikkodutta Naachiyaar, and looked upon her as an incarnation of Divinity.

When Periyaalwaar, attempted to find a groom for the nubile Aandaal, she thwarted his efforts with the assertion that she was destined to be the bride of none other than Maha Vishnu. She urged him to describe to her the attributes of Vishnu enshrined in several of the shrines that he knew of. Upon hearing of Vishnu enshrined at Sri Rangam, Aandaal decided that she was to become the bride of Vishnu's manifestation of Ranga Mannaar at Sri Rangam.

Aandaal then spent her youth in purposeful pursuit of her aim to realize oneness with Maha Vishnu - Ranga Naathar (i.e. to become his bride). Her literary masterpieces Tiruppaavai and Naachiyaar Tirumozhi exhibit the passion expressed by a lover yearning for her beloved, and the rigorous penance of Paavai Nonbu, undertaken to achieve her surreal objective.

In Tiruppaavai, Aandaal visualizes Srivilliputtur as Brindavanam, the grand temple there as the home of Nandagopan, and the presiding deity of Srivilliputtur as Krishna.

Perhaps, one of the most romantic works of Aandaal is Kanaakkanden Tozhi, in which - she narrates in vivid detail, her dream of marrying Narayanan (Vishnu). This is a celebrated work - an essential part of the Sree Vaishnavite liturgy, chanted during wedding rituals even today, in a manner similar to the recitation of Vedic hymns.

Legend has it that Ranganathar appeared in Periyaalwaar's dream and directed him to bring his bride Aandaal to the temple at Srirangam, where he would marry her. Following the divine ordinance, Periyaalwaar led Aandaal in a bridal procession to the grand temple at Srirangam, where Aandaal walked in with a sense of purpose and disappeared into the sanctum of the temple.

The colorful story of Aandaal has its parallels, with the much more known legends associated with the more recent Saint Poetess Mirabai of North Western India. Both these poets are known for their inspiring poetry as well as their passion for Krishna. While Mirabai lived upto a ripe old age, singing praises of Krishna, visiting shrines associated with the life of Krishna, Aandaal of South India, is said to have merged with her consort at Srirangam, as a young bride. The only two Sree Vaishnavite shrines directly associated with Aandaal are Srivilliputtur and Srirangam, although she has referred to Mathura, Brindavanam (Aaippaadi), Tirukkannapuram, Azhagar Koyil, Tirupati, Dwarka in her Tamil hymns.

Aandaal is regarded as more than a saint or a poet, although she is considered to be one of the Aalwaars, by virtue of her contribution in Tamil verse - to Sree Vaishnavite liturgy. Aandaal is regarded as Bhu Devi - or Mother Earth, the consort of Vishnu, and a shrine to Aandaal adorns several of the Sree Vaishnavite shrines. She is also regarded as a symbol of the strength of womanhood, a person with a sense of sublime purpose, complemented with a strong determination to attain the purpose successfully. An acknowledgement of these virtues is reflected in the belief that prevails that reliving this determination, through the chanting of the Tiruppaavai hymns would aid one in attaining their objectives.

Hinduism - Few facts

Hinduism Few Facts

1) Why do we light a lamp?
A) Lamp gives light and drives away darkness, like that we are praying to God to drive away the darkness present in us and light the spiritual light in us i. e spiritual enlightens.

2) Why do we have a prayer room?
A) Keeping a separate room for prayer where we do only prayer so that to develop concentration and mental satisfaction with out distracting by the worldly matters.

3) Why do we do namaste?
A) None is inferior in this world. All are equal. In spiritual they say all are god, it means we must respect our fellow beings. so it is respecting our fellow beings so that a person won't develop ego.

4) Why do we prostrate before parents & elders?
A) What ever are how much we develop in life, to be in that position this body is given by our parents. because them where in this world. so treating them as God who created us and we prostrate before them. Eldersareborn before us, seeing in a view as they are knowledgeable person and experienced person than us we prostrate before them.

5 why do we marks(tilak,bottu) on the forehead?
A) They are 7 chakras in our body according to Indian medicine. 1 1/2 deep in to our forehead there is a 6th chakra called aaghnya. in olden days the tilak are made by different components, so by keeping those tilak mind and glands present in that region are maintained nicely and healthy, by that healthy mind one can become knowledgeable and also it controls all other chakras also.

6) Why do we not touch papers, books & people with the feet?
A) In scientific view reg. books and papers if we touch them with feet and after with hands it causes infection to us because feet is filthy area and also not to develop reckless towards anything or towards anyone. To get that shraddha towards everyone and everything it is looked as sacred and god because we believe that god has created all.

7) To touch another with the feet is considered an act of misdemeanor. Why is this so?
A) Not to develop egoism and to develop well manners we consider all are equal. so to implement it in practical we consider God is there everywhere and in everything It is respecting others.

8) Why do we apply holy ash?
A) Holy ash is made by different components. so it is good for healthy mind, so it is applied on forehead to we healthy mind. Because according to Indian medicine 11/2 deep in to forehead region there is 6th chakra which maintains mind and glands and controls all other chakras also.

9) why do we offer food to the lord before eating it?
A) we work hard and get the food feel that we are everything and great because we are independent, so not to get it in to head and develop egoism, we believe that God is the doer n we are instruments in his hands. he has given us everything so we are giving to him what he has given to us and praying him to bless us and get the food like this in future also.

10) Why do we fast?
A) Scientifically to purify our digestive system. Another view is that checking how self-control we on us. Spiritually fast in the name of god i. e we can sacrifice are not i. e detaching ourselves from this wordly tempthations by controlling our tongue from tasting different tastes. (by taking variety of food).

11) why do we do pradikshina?
A) theyaretwo. we do self pradikshina and another we do pradikshina around an idol. wedanta says we are aham brahmasmi, im god, we believe that each is divine,so we do pradikshina to our self. When we see god in an idol we worship it and do pradikshina around it.

12) why is pradikshina done only in a clock wise manner?
A) v prefer right hand to eat food and also right hand is used for doing sacred things. we use right hand mostly. so it is belief that it is good if turn from right to left so we do it in clockwise manner.

13) why do we regard trees & plants as sacred?
A) v water the plantsarenot it grows and every part of it is useful to us in many ways to us. so we do it anything to it are not it is selflessly useful to us. so we believe in everything god is there,so we consider them as sacred.
14) why do we ring the bell in a temple?
A) in hindu mythology it is believed them different gods lives in diff lokas. so they are wery far from earth. it is an indication to god thatyourdevotee came. it's just drawing god's attention towards us.

15) why do we worship kalasha?
A) According to Hinduism the world is maintained by three main gods. they called as sruchti,stithi,laya karulu. brahma creates the world, vishnu maintains it and shiva destroys it. so whatever pooja are sacred things we do, we do in the name of the three. kalasha=container. it shape is compared to our life cycle symbolically. it has base i. e birth(brahma),it becomes broadened in the middle that is life(vishnu) and becomes narrow at the tip i. e death(shiva). so we are praying the three in one idol i. e kalasha.

16) why do we consider the lotus as special?
A) lotus will be in mud water. mud will be there beneath the flo we are but the lotus will be clean and the mud won't be to it. so in spiritual view eventhough we live in this world, the worldly matters should not we any influence on us and we must be spiritually enlightened.

17) why do we worship tulasi?
A) our scientist called dhanvantari considered as God wrote about the medicine. in that tulasi is used for medicines to cure diseases. it is favorite of lord vishn you,he we are on his neck. because vishnu is the lord of maintaining life according to hinduism. tulasi is antiseptic, antiviral, anti-bacterial. it as many medicinal fallows so it is considered as gift given by god to save our lives. so it is considered as sacred and worshiped.

18) why do we blow the couch?
A) different customs has different meaning. one is by doing pooja and yagna all those sacred things that they not only give mental satisfaction but also good for health scientifically. by blowin couch it increases one's lung capacity.

19) why do we say shanti thrice?
A) as i said before according to Hinduism human life is maintained by three main gods. brahma(gives birth),vishnu(maintains life),shiva(death). so whatever pooja are sacred thing we do,v do in the name of god. so shanti mantra is said thrice in the name of three gods.

20) why do we offer a coconut?
A) coconut is hard at outside and has s we et water inside. like our spiritual is covered by our egoism. so how hard it may be one should break his egoism and enjoy the sweetness of humanity in them by spiritual enlightens.

21) Why do we chant om?
A) By praying one get mental satisfaction. Mind becomes calm negate calmness and enjoy the peacefulness within us. And scientifically the word om is pronounced in such a way that there is movement from umbilicus to the mouth. by this the impure air with in us is sent out and fresh air is taken in. it is good for health.

22) why do we do aarti?
A) after pooja is done aarti is given are simple aarti is given, it means by praying to you, what all knowledge we got is due to you, have enlightened our souls. That is dedicated to you. Hinduism is way of life to realize one self. Rituals are given by enlightened souls what are to be following we do to lead a discipline, proper life so that we get spiritual enlightens.

I answered out of my best knowledge if any wrong is there please ignore it and give the right one. I think I tried my best to make some thing clear. I think it helps. Thanks.

Importance of 18 steps in Shabarimala

I'm sure most of you heard about 18 steps in Shabarimala, read the following to know what exactly they represent !

Built on a plateau about 40 feet high, the Ayyappan temple commands a lofty view of the mountains and valleys all around. The ancient temple has been rebuilt after a fire in 1950, consisting of a sanctum sanctorum with a copper-plated roof and four golden finials at the top, two mandapams, the belikalpura which houses the altar,and the flag-staff Replacing the earlier stone image of the deity is a beautiful idol of Ayyappa in panchaloha, an alloy of five metals, about one and a half feet tall.

There are several explanations regarding the significance of the Patinettampadi, but in all of them, the emphasis is on the number 18. One popular belief is that the first 5 steps signify the five indriyas or senses, the next 8 the ragas, the next 3 the gunas, followed by vidya and avidya. Crossing these would take the devotee closer to self-realisation.

Originally it was granite stone of 5 to 6 feet wide. Now it is covered by panchloha in the year 1985. The steep steps are so important and holy, no one can climb them without fasting for 41 days and carrying the holy irrumudi on head.

There are many mythology associated with the holy Patinettampadi. Some believe the eighteen steps denotes the 18 puranas. Some say that 18 weapons with which Lord Ayyappa destroyed the evil denotes the 18 steps. Others are of the belief that the first five steps denotes the indriyas (eyes, ears, nose, tongue and skin). The next eight steps signifies the ragas (tatwa, kama, krodha,moha, lobha, madha, matsraya, and ahamkara. The next three steps signifies the gunas (satwa, rajas and thamas). The seventeenth and the eighteenth denotes vidhya and ignorance.

The Patinettampadi can be used only twice - once for ascending the temple and once for descending below leaving the hill. Before ascending or descending the steps, pilgrims break coconut as an offering to the steps. One needs to have the sacre Irumudi on head while going up or down the 18 steps. While descending the steps the devotees climb down backwards facing the sanctum sanctorum.

One who climbs the Patinettampadi for 18 times shall plant a sapling of coconut in Sabarimala.
The first five steps represents the Five Senses (Panchendriyas) i.e, visual, auditory, olfactory, gustatory and tactile. These signify theortal' nature of one's body.

The next eight steps represents the eight Ashtaragas viz Kama, Krodha, Lobha, Moha, Madha, Maltsarya, Asooya, Dhumb(Love, Anger, Avarice, Lust, Pride, Unhealthy Competition, Jealousy and Boast fulness).

The next three steps represents the three Gunas (nature-born qualities), Satv, (perspicuity, discernment), Rajas (activity, enjoyment) and Thamas (inactivity, stupor).

The last two steps represents Vidya (Knowledge) and Avidya (Ignorance).

It is assumed that after climbing up these eighteen steps reverently, one symbolically detaches oneself from all the worldly ties that bind one physically and mentally to the world . It is only then that a person will be in a receptive condition to be `one' in consonance with the concept of 'The Ultimate Creator.
The details given above represent the most prevalently accepted version of the significance of the Holy Pathinettam Padi. Other versions are:-

Ayyappa was a master of 18 weapons and the steps signify these.

Ayyappa before merging into the idol at the Sanctum Sanctorum, surrendered his 18 weapons, one at each step of Pathinettam Padi.

The steps represent the 18 hills existing in and around the region of Sabarimala.

The following are the 18 sacred chakras and upachakras:

18. Sahasrara
17. Mahabindu
16. Unmana
15. Samana
14. Vyapika
13. Sakti
12. Nadanta
11. Nada
10. Rodhini
09. Ardhacakra
08. Bindu
07. Ajna
06. Visuddhi
05. Lambika
04. Anahata
03. Manipura
02. Swadhishtana
01. Muladhara

Swamiye Sharanam Ayyappa !

~ Chakri

Jeeva Paramanuvu - Livings in Universe

Universe consists of 8,400,000 species of plants, animals and humans.

There are 900,000 species living in the water.

There are also 2,000,000 non-moving living entities (sthavara) such as trees and plants.

There are also 1,100,000 species of insects and reptiles.

There are 1,000,000 species of birds. As far as quadrupeds are concerned there are 3,000,000 varieties.

There are 400,000 human species.

As written in Padma Purana I started believing in the following statement "I became an animal subjected to the gunas and my free will was replaced by the instincts. Gradually I will be elevated to the uncivilized human level. This may take me longer time if I am killed by ignorant humans while in the animal body"

Pancha Bhootha & Loka

All the universes are clustered together up and down, and each and every one of them is separately sevenfold-covered. The watery portion is beyond the sevenfold coverings, and each covering is ten times more expansive than the previous covering.

The extent of the cosmic phenomenon is calculated to be diametrically (both ways) four billion miles. Then the coverings of the universe begin. The first stratum of the covering (earth) is calculated to extend eighty million miles, and the subsequent coverings of the universe are respectively of fire, effulgence, air and ether, one after another, each extending ten times further than the previous.

1 yojan = 8 miles = 12,8 km

Dhruvaloka, the polestar, is 3,800,000 yojanas above the sun. Above Dhruvaloka by 10,000,000 yojanas is Maharloka, above Maharloka by 20,000,000 yojanas is Janaloka, above Janaloka by 80,000,000 yojanas is Tapoloka, and above Tapoloka by 120,000,000 yojanas is Satyaloka. Thus the distance from the sun to Satyaloka is 233,800,000 yojanas, or 1,870,400,000 miles. The Vaikuntha planets begin 26,200,000 yojanas (209,600,000 miles) above Satyaloka. Thus the Visnu Purana describes that the covering of the universe is 260,000,000 yojanas (2,080,000,000 miles) away from the sun.

Paramatma - Voice of God

"I am seated in everyone's heart, and from Me come remembrance, knowledge and forgetfulness. By all the Vedas, I am to be known. Indeed, I am the compiler of Vedanta, and I am the knower of the Vedas."

"Sri Krsna, the Personality of Godhead, who is the Paramatma [Supersoul] in everyone's heart and the benefactor of the truthful devotee, cleanses desire for material enjoyment from the heart of the devotee who has developed the urge to hear His messages, which are in themselves virtuous when properly heard and chanted."

"One who worships the Deity of Godhead in the temples but does not know that the Supreme Lord, as Paramatma, is situated in every living entity's heart, must be in ignorance and is compared to one who offers oblations into ashes."

Om

Om (also Aum ) is the most sacred syllable in Hinduism, in which Vedic tradition it originated.

The syllable is sometimes referred to as the "Udgitha" or "pranava mantra" (primordial mantra); not only because it is considered to be the primal sound, but also because most mantras begin with it. As a seed syllable (bija), it is also considered holy in Esoteric Buddhism. In Devanagari it is written ॐ and in Tibetan script.

Origin of OM

Found first in the Vedic scriptures of Hinduism, Aum has been seen as the first manifestation of the unmanifest Brahman (the single Divine Ground of Hinduism) that resulted in the phenomenal universe. Essentially, all the cosmos stems from the vibration of the sound 'Aum' in Hindu cosmology. Indeed, so sacred is it that it is prefixed and suffixed to all Hindu mantras and incantations. It is undoubtedly the most representative symbol of Hinduism.

Use of this sound in rituals, may have originally started by imitating a similar territorial call of the male tiger.

The OM symbol's left part, which is like a figure 3, is also a component of some Devanagari letters, where it means "this syllable has no initial consonant".

Philosophy of OM
Gods and Goddesses are sometimes referred to as Aumkar, which means Form of Aum, thus implying that they are limitless, the vibrational whole of the cosmos. Ek Onkar, meaning 'one god' is a central tenet of Sikh religious philosophy. In Hindu metaphysics, it is proposed that the manifested cosmos (from Brahman) has name and form (nama-rupa), and that the closest approximation to the name and form of the universe is Aum, since all existence is fundamentally composed of vibration. This is considered by some to be remniscent of some current physical theories such as quantum physics and super string theory, which describe the universe in terms of vibrating fields or strings.

It is frequently used to represent three subsumed into one, a common theme in Hinduism. It implies that our current existence is mithya, or 'slightly lesser reality,' that in order to know the full truth we must comprehend beyond the body and intellect and intuit the true nature of infinity, of a Divine Ground that is immanent but also transcends all duality, being and non-being, that cannot be described in words. Within this metaphysical symbolism, the three are represented by the lower curve, upper curve and tail of the ॐ subsumed into the ultimate One, represented by the little crescent moon-shape and dot, known as chandrabindu.

Essentially, upon moksha, mukti, samadhi, nirvana, liberation, etc. one is able not only to see or know existence for what it is, but to become it. In attaining truth one simply realizes fundamental unity; it is not the joining together of a prior manifold splitting. When one gains true knowledge, there is no split between knower and known: one becomes knowledge/consciousness itself. In essence, Aum is the signifier of the ultimate truth that all is one.

Examples of Three into One:
Creation (Brahma)- Preservation (Vishnu)- Destruction (Shiva) into Brahman
Waking- Dreaming- Dreamless Sleep into Turiya (transcendental fourth state of consciousness) Rajas (activity, heat, fire)- Tamas (dullness, ignorance, darkness)- Sattva (purity, light, serenity/shanti) into Brahman Body, Speech and Mind into Oneness Etc.

The Chandogya Upanishad (1.1.1-10) states, "The udgitha is the best of all essences, the highest, deserving the highest place, the eighth."

"Aum" can be seen as Sri Ganesh, whose figure is often represented in the shape of Aum. He is thus known as Aumkar (Shape of Aum). Sri Nataraja, or the Hindu god 'Shiva' dancing his dance of destruction, is seen in that popular representation mirroring the image of Aum. It is said to be the most perfect 'approximation' of the cosmic existence within time and space, and therefore the sound closest to Truth.

"The First Word Om (Aum) It is also called Pranav because its sound emanates from the Prana (vital vibration), which feels the Universe. The scripture says "Aum Iti Ek Akşara Brahman" (Aum that one syllable is Brahman).

When you pronounce AUM: A - emerges from the throat, originating in the region of the navel U - rolls over the tongue M - ends on the lips A - waking, U - dreaming, M - sleeping It is the sum and substance of all the words that can emanate from the human throat. It is the primordial fundamental sound symbolic of the Universal Absolute." Today, in all Hindu art and all over India and Nepal, 'Aum' can be seen virtually everywhere, a standard sign for Hinduism and a vast but economical storehouse for the deep mythology inherent in the world's oldest religion.

It has been argued that Aum can be translated, into English, as "Eternal Yea". Notes the Chandogya Upanishad, "That syllable, is a syllable of permission; for, whenever we permit anything, we say Aum." However, this is seen by others as a myopic perspective because the same Hindu scriptures, the Upanishads, that aver this function also attribute to it the divine property of the source of the universe. Aum is seen as the source of existence as we know it within the causal dimensions of time and space, and thus affirmatory meanings in languages are a natural progression. Aum is not only affirmation, but negation, and transcends both.

The AUM sound is sometimes called "the 3-syllable Veda". The third syllable arises because in Devanagari and similar alphabets, a consonant at the end of a word is sometimes written as a separate consonant letter with the virama "no vowel" sign, and this combination is treated as a syllable when talking about Devanagari writing rather than about phonetics.

The Sanskrit word omkāra (from which came Punjabi onkār, etc), literally "OM-maker", has two families of meanings:-Brahma (god) in his role as creator, and thus a word for "creator".

Some quotations from Hindu scriptures regarding AUM / OM
In the Rig-veda we find the following information; "One who chants om, which is the closest form of Brahman, approaches Brahman. This liberates one from the fear of the material world, therefore it is known as tarak brahman."

"O Vishnu your self-manifest name, om, is the eternal form of cognizance. Even if my knowledge about the glories of reciting this name is incomplete, still, by the practice of reciting this name I will achieve that perfect knowledge. "He who has unmanifested potencies and is fully independent, manifests the vibration omkara, which indicates Himself. Brahman, Paramatma, and Bhagavan are the three forms He manifests."

Om takes the form of Gayatri, then Veda and Vedanta sutra; then it takes the shape of Srimad Bhagavatam and the lila, the divine pastimes, of the Lord."

Shakthi - The Power

Shakti translates literally as power In most South Asian languages.

In Hinduism, Shakti is an aspect of Devi, and a personification of God as the Divine Mother who represents the active, dynamic principles of feminine power. Alternatively, Shakti represents the power of God, who is in Hinduism is Vishnu or Shiva. For Vaishnavites, God's power or Shakti is Yogamaya. For Shaivites, God's power is Parvati.

Ramakrishna Paramahamsa was a prominent worshipper of Shakti and was a Shakta.

In the Hindu scripture 'Devi Mahatmyam', Mahamaya (Great Maya) is said to cover Vishnu's eyes in Yoganidra (Divine Sleep) during cycles of existence when all is resolved into one. By exhorting Mahamaya to release Her illusory hold on Vishnu, Brahma is able to bring Vishnu to aid him in killing two demons, Madhu and Kaitabh, who have manifested from Vishnu's sleeping form. Shri Ramakrishna often spoke of Mother Maya and combined deep Hindu allegory with the idea that Maya is a lesser reality that must be overcome so that one is able to realize his or her true Self.

Shaktism

Shaktism is a denomination of Hinduism that worships Shakti, the Divine Mother, in all of her forms whilst not rejecting the importance of masculine and neuter divinity. In Shaktism, as Satguru Sivaya Subramuniyaswami, along with other scholars, noted, emphasis is given to the feminine manifest by which the masculine Un-manifest Parasiva is ultimately reached. The Divine Mother is thus the mediatrix, and bestows advaitic moksha on those who worship Her. Hence, Shaktism is effectively a sub-denomination of Saivism as Devi is worshipped in order to attain union with Siva, who in Shaktism is the impersonal unmanifest Absolute.

Shaktism as we know it today developed between the 4th and the 7th centuries CE in India. It was during this development that the many religious texts, known as the Tantras, were written.

One may consider themselves a Shakta (a devotee of Shakti), a Shaiva (a devotee of Shiva), and a Vaishnava (a devotee of Vishnu) all at the same time.

This form of Hinduism is strongly associated with Vedanta, Samkhya and Tantra Hindu philosophies and is ultimately monist, though there is a rich tradition of Bhakti yoga associated with it. The feminine energy (Shakti) is considered to be the motive force behind all action and existence in the phenomenal cosmos in Hinduism. The cosmos itself is Brahman, the concept of the unchanging, infinite, immanent and transcendent reality that is the Divine Ground of all being, the "world soul". Masculine potentiality is actualized by feminine dynamism, embodied in multitudinous goddesses who are ultimately reconciled in one.

The keystone text is the Devi Mahatmya which combines earlier Vedic theologies, emergent Upanishadic philosophies and developing tantric cultures in a laudatory exegesis of Shakti religion. Demons of ego, ignorance and desire bind the soul in maya (illusion) (also alternately ethereal or embodied) and it is Mother Maya, shakti, herself, who can free the bonded individual. The immanent Mother, Devi, is for this reason focused on with intensity, love, and self-dissolving concentration in an effort to focus the shakta (as a Shakti worshipper is sometimes known) on the true reality underlying time, space and causation, thus freeing one from karmic cyclism. A common hymn describing the 1000 names of Devi is the Lalitha sahasranama.

Among the manifestations of Devi most favoured for worship by Shaktas are Kali, Durga, and Parvati.

Prayer !

Krishna Ni Bhe Gha-Ni, Baroo !
Krishna Ni Bhe Gha-Ni, Baroo !

Darkness coming around,
And every body fight with the brother
Every body wants control,
Don't hesitate to kill one-another

So come back as Jesus
Come back and save the world
Bless all the future of every boy and girl
Come back as Rama,
Forgive us for what we've done
Come back as Allah,
Come back as anyone

Religion is the reason,
The world is breaking up into pieces
Colour of the people,
Keeps us locked in hate please release us

So Come down and help us,
Save all the little ones
They need a teacher,
And you are the only one
We can rely on,
To build a better world
A world that's for children,
A world that's for everyone

Time is healer, and time moves on
Time don't wait for any one
So, Tell me you'll be back
But that will take some time

Come back as Jesus
Come back and save the world
We need a teacher,
and You are the only one
Come back as Rama
Forgive us for what we've done
Come back as Allah
Come back for every one.......

Does God exist ?

A man went to a barbershop to have his hair cut and his beard trimmed.

As the barber began to work, they began to have a good conversation.

They talked about so many things and various subjects.

When they eventually touched on the subject of God, the barber said: "I don't believe that God exists."

"Why do you say that?" asked the customer.

"Well, you just have to go out in the street to realize that God doesn't exist. Tell me, if God exists, would there be so many sick people? Would there be abandoned children? If God existed, there would be neither suffering nor pain. I can't imagine a loving a God who would allow all of these things."

The customer thought for a moment, but didn't respond because he didn't want to start an argument.

The barber finished his job and the customer left the shop. Just after he left the barbershop, He saw a man in the street with long, stringy, dirty hair and an untrimmed beard. He looked dirty and unkempt.

The customer turned back and entered the barber shop again and he said to the barber:"You know what? Barbers do not exist."

"How can you say that?" asked the surprised barber.

"I am here, and I am a barber. And I just worked on you!"

"No!" the customer exclaimed.

"Barbers don't exist because if they did, there would be no people with dirty long hair and untrimmed beards, like that man outside."

"Ah, but barbers DO exist! " answered the barber.

"What happens, is, people do not come to me. "

"Exactly!"- affirmed the customer.

"That's the point! God, too, DOES Exist! What happens, is, people don't go to Him and do not look for Him. That's why there's so much pain and suffering in the world."

12 Jyotirlingas Shrines

Somanatham ca - Saurastre - SomnathThe Somanath Temple, one of the 12 most sacred Jyotirlingas in India, stands magnificently on the coast of the Arabian Sea in the state of Gujarat. It is said that the temple was originally built by Soma, the Moon God, in penance and worship of Lord Shiva who had laid a curse upon him. Ransacked and destroyed several times by many invaders like Muhammad of Ghazini in 1025 A.D. and later by Allaudin in 1296 A.D., the present structure was once again rebuilt, this time in the original spot by a committe that was appointed after Independence. The temple was once decorated with gold and silver, but only the stone remains to display it's beauty. In the recesses of the balconied corridor, the mutilated form of Nataraja, the dancing Shiva can be found.

Srisailam - Mallikarjunam - Mallikarjuna
Mallikarjuna is located on the banks of the river Krishna, in the state of Andhra Pradesh on a mountain called Shri Shaila. Fort walls 6 meters high enclose this ancient temple. The temple faces the East was built in Dravidian style. The center mandapam has several pillars with a huge idol of Nadikeswarar. With spacious courtyards and numerous statues and monuments, the temple sculptures narrate in stone the epics from the great Hindu epics - Ramayana Mahabharata. The last photo of a stone carving, shows the serpent form of Shiva and goddess Shakti, courtesy of Martin Grey.

Mahakalam - Ujjayinyam - Ujjain

This Jyotirlinga is located in Ujjain by the Mahakal forest on the right banks of the river Kshipra. The temple courtyard is dominated by the shikhara soaring into the sky. There are five levels, four above ground and one underground, lit with brass lamps. The last photo is of Shiva in his form as Mahakaleshvar, the "Ruler of Death," photo courtesy of Dr. James G. Lochtefeld, Assoc. Prof. of Religion, Carthage College, Kenosha, WI.

Omkaram - Amalesvaram - Omkareshwar

This Jyotirlinga is located on the Narmada river on the sacred island of Omkareshwar. The white dome of the temple is constructed of soft soap stone displaying intricate carvings on the upper portions and stone roof of the temple. Verandhas with columns which are carved in circles, polygons and squares encircle the shrine. The tower or Shirkhar was built in Nagara style and consists of 5 layers, each representing a different deity.

Vaidyanatham ca - Paralyam - Vaidyanath

This Jyotirlinga is located at Deogarh in Bihar. The temple complex consists of twenty two other temples. The courtyard is bounded by stone walls and the main temple consists of several huge pillars. The top of the Shiva Lingam is slightly broken, keeping with the legend that it was chipped away when Ravana tried to uproot it.

Bhimshankaram - Dakinyam - Bhimashankar

This Jyotirlinga is located at a village called, Bhuvanagiri in the Puna district of Maharashtra. This temple built in the Nagara style is surrounded by the thick forest of the Bhimashankar Wild Life Sanctuary. Also found inside the temple are gorgeous carvings.

Ramesam - Setubandhe tu - Rameshwaram

This Jyotirlinga is located on the eastern side of the island Rameswaram, at the extreme south eastern point of the Indian peninsula. The temple structure, known for its 1200 gigantic columns, has three parakarams and several mandapams with mini shrines to many other deities. Night time photo of Rameshwaram Temple photograph courtesy of Martin Grey.

Nagesam - Darukavane - Nageshwar at Dwarka
The Nageshwar Temple in Gujarat , is currently being renovated, this image shows the upper section of the temple. It was originally constructed in the Nagara Style with its splendid‘shikharas’(steeples) and samrans’(pyramidal roof) that reaches a height of 110 ft above the ground. The architectual drawing below shows the complete temple design by Subhash Bhoite and Associates, Temple Architects.

Visvesam - Varanasi

This Jyotirlinga is located at Kasi Viswanathar in Uttar Pradesh. According to legend, the Lord himself declared this spot as his Royal residence. The original temple was destroyed as a result of the mughal invasion. It was reconstructed in the 18th century with gold plating added in the 19th century on the Shikhara (steeple).

Tryambakam - Gautamitate - Trimbakeshwar

This Jyotirlinga is located at Trimbakeshwar, in Maharashtra. The construction of the temple was done in the Nagara style of architecture. It is surrounded by a massive stone wall and adorned with many sculptures. The structure today is a result of reconstruction done during the 18th century by the Peshwa Balaji Bajirao. The sanctum tower is crowned with a giant amalaka and a golden kalasha. Inside you will find Lord Shivas mount, the bull called Nandi.

Kedaram - Himalaye tu - Kedarnath

This Jyotirlinga is located in the Himalayan mountains, in the Gharwal district of Uttar Pradesh. It is believed that this temple is very ancient, having renovations over the centuries. The entrance holds a statue of Nandi, the divine bull. The temple interiors are filled with many exquisite carvings.

Ghrishneshwar - Kusmesam - Sivalaye

This Jyotirlinga is located at Devagiri near Ellora caves in Maharashtra. This
ancient 18th century temple was built by Ahilyabhai Holkar, who also reconstructed other temples. This Shiva temple is rich, with beautiful carvings and exquisite architecture in red sandstone.

Hindu Temples - Unknown Facts

4 yugams and colours
There are 4 yugams and each yugam of Thirumaal is said to have 4 colours.
1. Tretha yugam - White (Swetha varnan)
2. Kretha yugam - Pavazham (Pravesa varnan)
3. Dwapara yugam - Green (Maragatha varnan)
4. Kali yugam - Dark blue (Shyamala varnan)

Mohini Avathar
Sri Vishnu took the avathar of Mohini and the same is found in Thiru Moghur divya desam. The worship of Sri Sudharsana alwar is also said to be special in this Divya desam.

Ekapathni Sevai
Sri Vishnu gives as the "Ekapathini" (giving His seva along with one Naachiyar) Sevai in Sri Villiputhoor, Thiru Maalirunsolai, Thiru meyyam, Thirukkurungudi and Thirukkotiyoor divyadesam and in Nava tirupathi Divyadesam.

Padithaanda pathini
The thaayar of Thirukkundanthai Divya desam is Komalavalli Naachiyaar. She does not comes out of the temple during the Veedhi purappadu as she always doesn't want to leave the Perumal and wanted to dedicate her seva to the Perumal. And because of this, she is called as "Padithaanda pathini".

Netrikkan (eye on forehead) Perumal
Thiruvaheendrapuram Sri Devanatha Perumal represents Lord Brahma having the lotus flower in his hand and representing Lord Shivan having the eye in his fore - head and representing Sri Vishnu along with Sangu and Chakkaram.

Sri Lakshmi Hayagreevar
The Thiru Aaradhanai Perumal - Sri Lakshmi Hayagreevar of Swami Desikar is installed in Thiruthanka (thoopul) divya desam in Kanchipuram.

Sri Devi on left side
Sri Devi thaayar who has to reside on the right hand side of the Perumal is found on the left hand side in ThiruIdaventhai and in Thiruputkuzhi Divyadesam.

All 108 Divya Desa Perumal in one Temple
In Thiru Narayoor divyadesam (also popularly called as Naachiyar koil), all the 108 Divya Desa Perumal vigrahams are found. So by visiting this temple, you can see all the Perumal of all the 108 Divyadesams.

Panja Krishna Sthalams
1. Thirukkannamangai
2. Thirukkannapuram
3. Kabisthalam
4.Thirukkoviloor and
5. Thirukkannankudi are collectively called as "Panja Krishna sthalam".

Panja Aayuthams - Nithya Soorigal
Chakkaram, Sangu, Gadhai, Sword and Bow are called "Panja Aayudham" and also called as "Nithya soorigal". And among these 5, Sri Sudharsana Chakkaram is said to be the chief.

5 Thirukkolams in one temple
Sri Oppiliappa Perumal gives the other sevas in the form of Ponnappan, Meyyappan and Thiru Vinnagarappan.

Paramapadha Vaasal
In the entire Thondai Naatu Divyadesams, only in Kanchipuram - Sri Ashtabhujam temple, the Paramapatha Vaasal is found. This is said to be so unique that none of the other temple has the Paramapadha Vaasal.

Mudhal Alwars
The first 3 alwars (Mudhal alwars) - Poigai, Bhutham and Pei Alwar met among themselves in Thirukkoviloor divyadesam.

Swayam Vyaktha sthalams
Temples, which originates on itself are called as "Swayam vyaktha sthalam". Sri Rangam, Sri Mathura, Tirupathi, Salagramam, Naimisaranyam, Pushkar, Sri Mushnam and Thiru Narayanapuram are some of the Swayam Vyaktha Kshetrams.

Perumal Dharshan through 3 vaasals
The Perumal of Thiruvananthapuram divyadesam - Sri Anantha Padmanabha swamy gives His seva through 3 Vaasals. Through one vaasal, we can see the thiru mugham (face), through another vaasal, we can see his thiru maarbhu and through the final third vaasal, we can get the Thiru paadha seva.

Kovil, Tirumalai and Perumal Kovil
In Sri Vaishnavite terms, "Kovil" refers to Sri Rangam, "Thiru Malai" refers to Thiru Venkatam (Tirupathi) and "Perumal Kovil" is referred to Kanchipuram.

4 Thirukkolams
In Thiru Neermalai divyadesam, the Perumal gives His seva in 4 forms - Nindran, Irundhan, Kidanthan and Nadanthan.

Sri Rangam
The Perumal of Thiruvarangam is called as "Periya Perumal", thaayar - Periya piratti, Periyalwar - he gave his daughter to get married to the Perumal, Mandapam - Periya mandapam, Jeeyar - Periya jeeyar and finally, the kovil - popularly called as "Periya Kovil".

Bhoga Srinivasar
In Tirumalai - Thiru Venkatam, the Srinivasar, who is found at the feet of the Moolavar is called as "Bhoga Srinivasar". Daily Thiru Manjanam is done for him only.

Jaganatha Puri
In Jaganatha Puri, on the Moolasthanam Sri Krishnar gives his seva along with Subhathrai (sister) and Balaramar (brother).

Hand of Sita Piratti
In Madhuranthakam, we can see Sri Kothanda ramar holding his hand with Sita Piratti. This is one of the unique thirukkolam of Sri Ramar along with Sita piratti.

Scar in Perumal's face
We can see the wound scars on the thiru mugham (face) of the utsavar of Thiruvellikkeni Divyadesa Perumal. It is said it is because the Perumal accepted the arrows struck by Bheeshmar. Since he was the therotti (charriot driver) for Arjunan, He accepted the arrows.

Family of Sri Krishnar
The Perumal of Thiruvellikkeni is called with the thiru naamam "Sri Venkata Krishnan". He gives his seva along with Rukmani piratti, saathyaki, Balaramar, Prathyumnan (son) and Anirudhan (grandson) showing the 3 levels of generation. This Divyadesam is located in Chennai.

9 forms of Sri Narasimhar
In Ahobilam, 9 forms of Sri Narasimhars are found. They are Ugra Narasimhar, Krodha Narasimhar, Jwala Narasimhar, Malola Narasimhar, Chathravata Narasimhar, Yogananda Narasimhar, Bhavana Narasimhar, Karanja Narasimhar and Barghava Narasimhar. The Utsavar name is "Sri Prahaladha Varadhan".

Yoga Narasimhar
In Sholingar Divyadesam, the Moolavar is "Sri Yoga Narasimhar" and utsavar is found in a separate temple.

Sangu on right side
Generally, the Sangu will be found on the left hand of the Perumal. But, in Thirukkoviloor divyadesam, it is found on the right hand.

Sri Vishnu in Shivan temple
In some of the famous Shivan temples like Sikkal, Chidhambaram, Thiru Naavaloor, a separate sannadhi for Sri Vishnu is found.

Sri Vishnu in Amman temple
Thirukkalvanoor is one among the Divya desam found inside Sri Kamakshi amman temple, Kanchipuram. He is found on the right side in a pragharam of Amman main sannadhi.

A great dedication
For Kanchi Varadhar, Robert clive has dedicated a Magarakandi, a special and very precious ornament. He gave this ornament as a dedication of his great bhakti.

Tulsi: The Holy Power Plant

The holy Indian basil is a miracle plant
The 'tulsi' plant or Indian basil is an important symbol in the Hindu religious tradition. The name 'tulsi' connotes "the incomparable one". Tulsi is a venerated plant and Hindus worship it in the morning and evening. Tulsi grows wild in the tropics and warm regions. Dark or Shyama tulsi and light or Rama tulsi are the two main varieties of basil, the former possessing greater medicinal value. Of the many varieties, the Krishna or Shyama tulsi is commonly used for worship.

Tulsi As A Deity
The presence of tulsi plant symbolizes the religious bent of a Hindu family. A Hindu household is considered incomplete if it doesn't have a tulsi plant in the courtyard. Many families have the tulsi planted in a specially built structure, which has images of deities installed on all four sides, and an alcove for a small earthen oil lamp. Some households can even have up to a dozen tulsi plants on the verandah or in the garden forming a "tulsi-van" or "tulsivrindavan" - a miniature basil forest.

Places that tend to inspire concentration and places ideal for worship, according to the Gandharv Tantra, include "grounds overgrown with tulsi plants". The Tulsi Manas Mandir at Varanasi is one such famous temple, where tulsi is worshipped along with other Hindu gods and goddesses. Vaishnavites or believers of Lord Vishnu worship the tulsi leaf because it's the one that pleases Lord Vishnu the most. They also wear beaded necklaces made of tulsi stems. The manufacture of these tulsi necklaces is a cottage industry in pilgrimages and temple towns.

Tulsi As An Elixir
Apart from its religious significance it is of great medicinal significance, and is a prime herb in Ayurvedic treatment. Marked by its strong aroma and a stringent taste, tusli is a kind of "the elixir of life" as it promotes longevity. The plant's extracts can be used to prevent and cure many illnesses and common ailments like common cold, headaches, stomach disorders, inflammation, heart disease, various forms of poisoning and malaria. Essential oil extracted from karpoora tulsi is mostly used for medicinal purposes though of late it is used in the manufacture of herbal toiletry.

According to Jeevan Kulkarni, author of Historical Truths & Untruths Exposed, when Hindu women worship tulsi, they in effect pray for "less and less carbonic acid and more and more oxygen - a perfect object lesson in sanitation, art and religion". The tulsi plant is even known to purify or de-pollute the atmosphere and also works as a repellent to mosquitoes, flies and other harmful insects. Tulsi used to be a universal remedy in cases of malarial fever.

Prof Shrinivas Tilak, who teaches Religion at Concordia University, Montreal has made this historical citation: In a letter written to The Times, London, dated May 2, 1903 Dr George Birdwood, Professor of Anatomy, Grant Medical College, Bombay said, "When the Victoria Gardens were established in Bombay, the men employed on those works were pestered by mosquitoes. At the recommendation of the Hindu managers, the whole boundary of the gardens was planted with holy basil, on which the plague of mosquitos was at once abated, and fever altogether disappeared from among the resident gardners."

Tulsi In Legends
Quite a few myths and legends found in the Puranas or ancient scriptures point to the origin of importance of tulsi in religious rituals. Although tulsi is regarded as feminine, in no folklore is she described as the consort the Lord. Yet a garland solely made of tulsi leaves is the first offering to the Lord as part of the daily ritual. The plant is accorded the sixth place among the eight objects of worship in the ritual of the consecration of the Kalasha, the container of holy water.

According to one legend, Tulsi was the incarnation of a princess who fell in love with Lord Krishna, and so had a curse laid on her by his consort Radha. Tulsi is also mentioned in the stories of Meera and of Radha immortalised in Jayadev's Gita Govinda. The story of Lord Krishna has it that when Krishna was weighed in gold, not even all the ornaments of Satyabhama could outweigh him. But a single tulsi leaf placed by Rukmani on the pan tilted the scale.

In the Hindu mythology, tulsi is very dear to Lord Vishnu. Tulsi is ceremonially married to Lord Vishnu annually on the 11th bright day of the month of Karttika in the lunar calendar. This festival continues for five days and concludes on the full moon day, which falls in mid October. This ritual, called the 'Tulsi Vivaha' inaugurates the annual marriage season in India.

Duraasha leads to difficulties

The story of the great Shibi chakravarti is well known. He is very famous for his daya and daana gunas. Even in his kingdom, there used to live a krupana by name Naarayana. Naaraayana had earned ten crores, but never gave anybody anything. Leave aside giving food to co-existing animals and neighbours, he never even gave proper food to his own mother.

One day he had to buy some fruits, so he started bargaining in the shop in his village. Feeling that the cost is very high, he walked all the way to the near by town to get for a lesser price. If the shopkeeper said 1 ana, he used to ask for 1/2 and so on. Finally in his greed he decided to go to a farm and steal them, since then he will get for free. We walked a very great distance to a farm. Though he was not young enough, he put effort and climbed the tree. With great difficulty he got some fruits and continued because of his greed. He in the greed started ascending the tree more and more. Suddenly he slipped and was hanging from a branch of the tree, which was pretty high from the ground.

Fortunately a maavati (Elephant master) was going along and naaraayana shouted for help. He also offered half of his property in case the maavati helped him. The maavati, in greed for naaraayana's money, went with the elephant near to him and stood on it and was trying to bring naaraayana down. Meanwhile, the elephant saw the near pond and it went away to drink some water, leaving the maavati hanging on to naaraayana. Maavati then begged naaraayana, "swamy I will give my elephant to you, please hold the branch tightly". To the relief of them there was a saahini (a horse rider) passing by. The maavati shouted to him for help and offered his elephant in return of favour. Saahini in greed for the elephant, went to help them and the horse too took the way of the elephant.

Morals in the story:

One must never be greedy. Because of greed a man stops thinking and acts foolish.
A greedy man not only destroys himself but also others.
People must help each other with love and affection, but not for money.

Sri Ashta Lakshmi – God as Mother of Prosperity

During the crouching of Thiru Paarkadal, lots of precious things came out from that. And one among them was Sri Lakshmi with brightness.

After coming out from the Paarkadal, she resided on to the thiru Maarbu (Chest) of Sriman Narayanan.

Various Puranams say that Sri Lakshmi originated from Agni, Water, Land etc; but instead of analysing them, let us know about the great Goddess and how does She extends Her thirukKaram towards us.

Thiru Naamams of Sri Lakshmi:Sri, Malar magal, Lakshmi, Padma, Padmaja, Padmasini, Sri Devi, Narayani, Thilakavathy, Kamalavathy etc are some of the name of Sri Lakshmi.

Different forms of Sri Lakshmi:
Sri Lakshmi gives her form in 8 ways and they are
Sri Aadhi Lakshmi
Sri Gaja Lakshmi
Sri Dhana Lakshmi
Sri Dhaanya Lakshmi
Sri Santhana Lakshmi
Sri Vijaya Lakshmi
Sri Vidhya Lakshmi
Sri Veera Lakshmi (Dhairya Lakshmi)

All these 8 forms of Sri Lakshmi are collectively called as "Sri Ashta Lakshmi" and with all of these Sri Lakshmi grace, we will get all sorts of wealths, health and the final destiny - the Moksham.

Other than these great 8 forms, she also gives her seva as Graha Lakshmi, Anna Lakshmi, Bala Lakshmi, Seetha Lakshmi, Subhu Lakshmi, Baghya Lakshmi, Santha Lakshmi.

The story of Cyavana and fishermen

The story of the great Cyavana maharṣhi, the vaidyanipuṇa, is well known. Cyavana was the son of Bhṛgu maharṣhi and Pulomā devi. Once Bhṛgu maharṣhi asked Agnideva to protect Pulomā, who was a garbhavati, till he comes back and went away. A rākṣhasa by name Puloma came and asked Agnideva "is she Pulomā?" (if yes then he was planning to take her away!). Agnideva did not know what to do. If he tells the truth Bhṛgu maharṣhi may get angry, else he may get anṛta-doṣham. So finally after being forced by Puloma, Agnideva said "She is the wife of Bhṛgu maharṣhi." Immediately Puloma took the form of a varāham and forcibly took Pulomā. In this, from her garbham, the baby slipped and fell down (and hence was known as "Cyavana").

The baby had the tejas of Brahma and Puloma rākṣhasa turned into ashes on seeing Cyavana. Later Cyavana did many years of tapas and became a very great ṛṣhi. He and his wife Sukanya had dadhīci, pramati and āpravān as santānam. After a long time passed, once Cyavana maharṣhi did 12 years of tapas inside water. During his tapas, some fishermen came and as usual threw thier fishing net and were trying to catch fish. To their surprise, they saw Cyavana maharṣhi caught in their nets. The fishermen trembled with fear. But Cyavana maharṣhi said "it is not wrong to do your duty. Please do not be afraid that you disturbed my tapas". But the fishermen thought they were responsible for stopping the tapas of the maharṣhi and reported their mistake to their King, Nahuṣha (see this story).

The maharṣhi told the King that it was not the mistake of the fishermen, they were just doing their duty. In addition he said "Please decide a rate for me and give that money to the fishermen, since their effort must not go waste." King Nahuṣha did not know how to rate the maharṣhi. He offered his artha-rājyam. Cyavana said that wont be enough. Then the King said then take my entire rājyam! Cyavana said that is not the approriate rate for him. Meanwhile a maharṣhi named Kavijāta came and told the King "Please offer one cow. That will be equivalent to a ṛṣhi." Knowing the greatness of the cow from Cyavana, Nahuṣha gave away a best quality cow to the fishermen and sent them off.

The fishermen were not any less in good character. They thought "we can get money anytime. Let us utilize this chance and get godāna phalitam by giving this cow to the great maharṣhi." Thus they gave off their cow to Cyavana. Cyavana blessed all of them with svargalokam.

Morals in the story:
Cyavana, though his deep tapas was disturbed by the fishermen, did not get angry on them. This is because the fishermen did their duty and were unware of the presence of Cyavana.
The fishermen, knowing that if not now sometime or the other the must face consequence of their acts, reported their mistake (what they thought was a mistake) to the King.
Importance of Gomāta and Godānam is well displayed in the story.
Nahuṣha was prepared to give away his entrire sāmrājyam for doing his duty as a King.