Effects of antara dasha in maha dasha - I Vimshottari dasha system BPHS

ॐ श्री गुरावे नमः !

ॐ नमः शिवाय!

Working out of Antar Dashas of Grahas and Rāśis in Vimshottari etc. Dasha systems

1. For finding out the span of the Antar Dasha of a Grah in the Dasha of the same, or another Grah multiply the Dasha years of the former with the Dasha years of the latter and divide the product by the total Dasha years of all the Grahas. For finding out the span of the Pratyantar Dasha of the same, or any other Grah in the Antar Dasha of another Grah multiply the years etc. of the Antar Dasha with the Dasha years of the other Grah and divide the product by the total Dasha years of all the Grahas. The figure so available in months etc. will represent the Pratyantar Dasha of the former.

2. In every Dasha the first Antar Dasha belongs to the Lord of the Dasha. Then the further Antar Dashas belong to the other 8 Grahas in the same order, as followed for the Dashas. The same applies to Pratyantar Dasha.

The Antar Dashas of Char Grahas in Char etc. Dasha

3-4. The Antar Dashas of the Charadi Kendradi Dasha of the Grahas are worked out by dividing the Dasha years by 9. The first Dasha will invariably be of the Lord of the Dasha. Thereafter there will be Antar Dashas of Grahas, placed in Kendras, Panapharas and Apoklimas, respectively, according to their strength.

Antar Dashas of Rāśis5. The Antar Dashas of Rāśis is worked out by dividing the Dasha years by 12. Pratyantar Dashas of the Antar Dashas are also calculated in the same manner.

6. The Antar Dashas will start from the Dasha Rāśi, or from the Rāśi 7th therefrom, whichever is stronger. The Antar Dashas are in the onwards order, if the Dasha Rāśi is odd and in the reverse order, if it is even.

7-12. O Brahmin! Now I will acquaint you with the special characteristics of the order of the Antar Dashas of the Rāśis. If the Dasha Rāśi is a Movable one, the Antar Dashas of the 12 Rāśis are in the onwards, or reverse order. If the Dasha Asraya Rāśi is a Fixed one, the Antar Dashas will start from it and thereafter there will be an Antar Dasha of every sixth Rāśi. If the Dasha Ashraya Rāśi is a Dual one, the first Antar Dasha will belong to it. Thereafter there will be Antar Dashas of Rāśis in Kendr to it, Rāśis in Kendr to the 5th from it and Rāśis in Kendr to the 9th from it. In the case of all kinds of Rāśis, namely Movable, Fixed, or Dual, the order will be onwards, if the Dasha Asraya Rāśi is an odd one and in the reverse order, if it is an even one. The so called Dasha Asraya Rāśi is known, as Pak Rāśi. In the first order Rāśi, which is Pak Rāśi, is also called Bhog Rāśi. Later, if the Dasha Prad Rāśi is even, then the Bhog Rāśi will be that, which is at the same Rāśi distance, as the Dasha Asraya Rāśi is from the Dasha Prad Rāśi. For the Char, Sthir and Trikon Dasha, the Pak and Bhog should be determined in this manner. If Pak and Bhog Rāśis are associated with malefics, there will be pain in the body and mental agony. There will be enjoyment, if they are associated with benefics. In the Kaal Chakr Dasha, like the Vimshottari Dasha system, the span of Dasha should be multiplied by the span of the Dasha of the Rāśi, whose Antar Dasha is required and the product should be divided by the total Dasha years of (all) the Rāśi(s). The years, months etc. as arrived at will represent the Antar Dasha of the Rāśi concerned.

13-16. Now I will tell you the method of working out the Antar Dashas in the Pinda, Ańś and Nisarg Dashas. The Lord of Dasha is Dasha Pachak of full part, the Grah, associated with, is Pachak of ½ part, the Grah in Trikon from him is Pachak of l/3 part and the Grah in the 4th and 8th from him are Pachak of ¼ part, the Grah in the 7th from him is Pachak of l/7 part of the Dasha. No Grah in any other Bhava is Antar Dash Pachak. In this manner there are Antar Dasha Pachakas in the above-mentioned Bhavas from the various Bhavas, including Lagn. In any of such Bhavas, if there are more than one Grah, then the one, who is the strongest amongst them will be the Pachak. Take the fractions and reduce them in equivalent fractions with a common denominator. Add up the aliquot parts of the Dasha, representative of the various numerators, leaving out the denominators. The Antar Dashas will be arrived at, when the various aliquots are converted into years, months etc. within the main Dasha and divided by the above sum. (The calculations, given above, are not the literal translation of the text in the verses concerned, but their actual meaning and sense. This has been got confirmed by checking up with similar information, given in Kalyana Varma’s Saravali and Varamihir’s Brihat Jatak)

Ch. 52. Effects of the Antar Dashas in the Dasha of Sūrya (Vimshottari)

1-3. Good effects, like acquisition of wealth and grains etc., are derived in the Antar Dasha of Sūrya in his own Dasha, if Sūrya is exalted, in his own Bhava, in Labh, in a Kendr, or in a Trikon. Adverse results will be experienced, if Sūrya is debilitated, or in an inauspicious Bhava, or Rāśi. Medium effects will be realized, if Sūrya is in other houses. If Sūrya is the Lord of Dhan, or Yuvati, there will be danger of premature death, or death-like sufferings. The remedial measures to be adopted are Mrityunjaya Japa, or the worship of Sūrya (by recitation of appropriate Mantras, charity etc.).

4-6. Functions, like marriage etc., gain of wealth and property, acquisition of a house, of land, cattle and conveyances etc. will be the effects of the Antar Dasha of Candr in the Dasha of Sūrya, if Candr is in a Kendr, or in a Trikon. There will be marriage of the native, birth of children, beneficence of and favours from kings and fulfillment of all ambitions, if Candr is in his exaltation Rāśi, or in his own Rāśi.

7-10. Distress to wife and children, failures in ventures, disputes with others, loss of servants, antagonism with the king and destructions of wealth and grains will be the effects, if Candr is waning, or is associated with malefics. Effects, like danger from water, mental agony, imprisonment, danger from diseases, loss of position, journeys to difficult places, disputes with coparceners, bad food, trouble from thieves etc., displeasure of the king, urinary troubles, pains in the body will be experienced, if Candr is in Ari, Randhr, or Vyaya.

11-12½. Luxuries, comforts, pleasures, dawn of fortune (Bhagyodaya), increase in the enjoyment from wife and children, acquisition of kingdom, performance of marriage and religious functions, gain of garments, land and conveyance and birth of children and grandchildren will be the auspicious effects, if there are benefics in the 1st, the 9th, or a Kendr from the Lord of the Dasha.

13-14. Unpalatable food, or course food, exile to outside places etc. will be the effects in the Antar Dasha, if Candr is in the 6th, the 8th, or the 12th from the Lord of the Dasha, or, if Candr is weak. There will be premature death, if Candr is the Lord of a Marak Bhava. To acquire peace and comfort, the remedial measure is giving in charity of a white cow and a female buffalo (Mahishi).

15-18. Auspicious effects, like acquisition of land, gain of wealth and grains, acquisition of a house etc. will be derived in the Antar Dasha of Mangal in the Dasha of Sūrya, if Mangal is in his exaltation Rāśi, in his own Rāśi, in a Kendr, or in a Trikon. All-round gains, attainment of the position of a Commander of the Army, destruction of enemies, peace of mind, family comforts and increase in the number of co-borns will be the effects, if Mangal is yuti with the Lagn’s Lord.

19-20. Brutality, mental ailment, imprisonment, loss of kinsmen, disputes with brothers and failure in ventures will result, if Mangal is in the 8th, or in the 12th from the Lord of the Dasha, if Mangal is associated with malefics, or, if Mangal is without dignity and strength.
21-22. Destruction of wealth by the displeasure of the king will be the effect, if Mangal is in his debilitation Rāśi, or be weak. Diseases of the mind and body will result, if Mangal is the Lord of Dhan, or Yuvati Bhava. Recovery from ill health, increase in longevity and success in adventures are possible, if remedial measure, like recitation of Vedas, Japa and Vrashotsarg are performed in the prescribed manner.

23-26½. In the Antar Dasha of Rahu in the Dasha of Sūrya, if Rahu is in a Kendr, or in a Trikon from Lagn, there will be in the first two months loss of wealth, danger from thieves, snakes, infliction of wounds and distress to wife and children. After 2 months inauspicious effects will disappear and enjoyment and comforts, sound health, satisfaction, favours from the king and government etc. will be the favourable effects, if Rahu is yuti with benefics, or, if Rahu is in the Navāńś of a benefic. Recognition from the king, good fortune, name and fame, some distress to wife and children, birth of a son, happiness in the family etc. will be derived, if Rahu is in an Upachaya from Lagn, if Rahu is associated with a Yog Karak, or is placed auspiciously from the Lord of the Dasha.

27-29. Imprisonment, loss of position, danger from thieves and snakes, inflection of wounds, happiness to wife and children, destruction of cattle, house and agricultural fields, diseases, consumption (Gulma - enlargement of the skin), dysentery etc. will be the results, if Rahu is weak, or is in the 8th, or in the 12th from the Lord of the Dasha.

30-31. Adverse effects, like premature death and danger from snakes will be derived, if Rahu is in Dhan, or Yuvati, or, if Rahu is associated with the Lords of either of these Bhavas. Worship of Goddess Durga, Japa, giving in charity of a black cow, or female buffalo are the remedial measures for alleviation of the above evil effects, or total escape from them.

32-33½. Marriage of the native, favours by the king, gain of wealth and grains, birth of a son, fulfillment of the ambitions by the beneficence of the sovereign and gain of clothes will be the auspicious effects, derived in the Antar Dasha of Guru in the Dasha of Sūrya, if Guru is in a Kendr, or in a Trikon to Lagn, in his exaltation Rāśi, in his own Rāśi, or in his own Varg.

34-36. Acquisition of a kingdom, comforts of conveyance, like palanquin (motor car in the present times), gain of position etc. will result, if Guru is the Lord of Dharm, or Karm. Better fortune, charities, religious inclinations, worship of deities, devotion to preceptor, fulfillment of ambitions will be the auspicious effects, if Guru is well placed with reference to the Lord of the Dasha.

37-39. Distress to wife and children, pains in the body, displeasure of the king, non-achievement of desired goals, loss of wealth, due to sinful deeds, mental worries etc. will result in his Antar Dasha, if Guru is in the 6th, or in the 8th from the Lord of the Dasha, or is associated with malefics. Giving in charity gold, a tawny-coloured cow (Kapila Gaya), worship of Isht Lord (Isht Dev) are the remedial measures to obtain alleviation of the evil effects and to achieve good health and happiness.

40-42. Destruction of foes, full enjoyment, some gain of grains, auspicious functions, like marriage etc. at home will be the good effects, derived in the Antar Dasha of Śani in the Dasha of Sūrya, if Śani is in a Kendr, or in a Trikon from Lagn. Well-being, acquisition of more property, recognition by the king, achievement of renown in the country, gain of wealth from many sources will be the effects, if Śani is in his exaltation, in his own, in a friendly Rāśi and, if Śani is yuti with a friendly Grah.

43-44. Rheumatism, pains, fever, dysentery-like disease, imprisonment, loss in ventures, loss of wealth, quarrels, disputes with coparceners, claimants etc. will be the effects in the Antar Dasha, if Śani is in the 8th, or the 12th from the Lord of the Dasha, or is associated with malefics.

45-47. There will be loss of friends at the commencement, good effects during the middle part and distress at the end of the Dasha. In addition to other evil effects there will be separation from parents and wandering, if Śani be in his Rāśi of debilitation. If Śani is the Lord of Dhan, or Yuvati, there will be danger of premature death. Giving in charity black cow, buffalo, goat and Mrityunjaya Japa, are the remedial measures for obtaining relief from the evil effects of the Antar Dasha. These measures help to achieve happiness and gain of wealth and property.

48-49½. Acquisition of a kingdom, enthusiasm and vivacity, happiness from wife and children, acquisition of conveyance through the beneficence of the sovereign, gain of clothes, ornaments, pilgrimage to holy places, acquisition of a cow etc. will be the good effects in the Antar Dasha of Budh in the Dasha of Sūrya, if Budh is in a Kendr, or in a Trikon from Lagn.

50-51½. Budh becomes very beneficial, if he gets associated with the Lord of Dharm (9TH HOUSE). Reverence from and popularity amongst people, performance of pious deeds and religious rites, devotion to the preceptor and deities, increase in wealth and grains and birth of a son, will be the auspicious effects, if Budh is in Dharm, Putr, or Karm.

52-53½. Marriage, offering of oblations, charity, performance of religious rites, name and fame, becoming famous by assuming another name, good food, becoming happy, like Indra, by acquiring wealth, robes and ornaments will be the effects, if Budh is in an auspicious Bhava, like a Trikon etc. from the Lord of the Dasha.

54-57. Body distress, disturbance of peace of mind, distress to wife and children, will be the evil effects in the Antar Dasha of Budh, if he is in the 6th, the 8th, or the 12th from the Lord of the Dasha (Budh cannot be in the 6th, or the 8th from Sūrya). There will be evil effects at the commencement of the Antar Dasha, some good effects in the middle part of the Antar Dasha and the possibility of displeasure of the king and exile to a foreign country at the end of the Dasha. If Budh is the Lord of Dhan, or Yuvati, there will be pains in the body and attacks of fever. For relief from the evil effects and to regain good health and happiness the remedial measures are the recitation of Vishnu Sahasranam and giving in charity grains and an idol, made of silver.

58-59. Body pains, mental agony, loss of wealth, danger from the king, quarrels with the kinsmen will be the effects of the Antar Dasha of Ketu in the Dasha of Sūrya. If Ketu is associated with the Lord of Lagn, there will be some happiness at the commencement, distress in the middle part and receipt of the news of death at the end of the Antar Dasha.

60-61. Diseases of teethe, or cheeks, urinary troubles, loss of position, loss of friends and wealth, death of father, foreign journey and troubles from enemies will be the results, if Ketu is in the 8th, or the 12th from the Lord of the Dasha.

62-64. Beneficial effects, like happiness from wife and children, satisfaction, increase of friends, gain of clothes etc. and renown will be derived, if Ketu is in Sahaj, Ari, Karm, or Labh.
If Ketu is Lord of Dhan, or Yuvati (or is in any of those Bhavas), there will be danger of premature death. The remedial measures for obtaining relief from the evil effects are recitation of Mantras of Goddess Durga (Shat Chandi Path) and giving a goat in charity.
65-68. Marriage and happiness, as desired from wife, gain of property, travels to other places, meeting with Brahmins and the king, acquisition of kingdom, riches, magnanimity and majesty, auspicious functions at the home, availability of sweet preparations, acquisition of pearls and other jewels, clothes, cattle, wealth, grains and conveyances, enthusiasm, good reputation etc. are the auspicious effects of the Antar Dasha of Śukr in the Dasha of Sūrya, if Śukr is placed in a Kendr, or in a Trikon, or, if Śukr is in his exaltation Rāśi, in his own Rāśi, in his own Varg, or in a friendly Rāśi.

69-73. Displeasure of the king, mental agony and distress to wife and children will be the effects in the Antar Dasha of Śukr, if he is in the 6th, the 8th, or the 12th from the Lord of the Dasha. The effects of the Antar Dasha would be moderate at its commencement, good during the middle portion and evil effects, like disrepute, loss of position, inimical relations with kinsmen and loss of comforts, will be derived at the end. If Śukr is the Lord of Yuvati (and Dhan), there will be pains in the body and the possibility of suffering from diseases. There will be premature death, if Śukr is associated with Ari’s, or Randhr’s Lord. The remedial measures for obtaining relief from the evil effects are Mrityunjaya Japa, Rudra Japa and giving in charity a tawny cow, or female buffalo.

To Follow:Effects of Antara Dasha in Maha Dasha -II

ॐ श्री गुरावे नमः !

ॐ नमः शिवाय!

Sianala, Montreal Mar 2010

Kriya and Bhavana, Why do we do it?

ॐ नमः शिवाय!

This long list of rituals which are performed when a Hindu prays, I myself wanted to write about them but someone send me ready made, so I added few lines.

1. Why do we light a lamp?

In almost every Indian home a lamp is lit daily before the altar of the Lord. In some houses it is lit at dawn, in some, twice a day – at dawn and dusk – and in few it is maintained continuously (akhanda deepa). All auspicious functions commence with the lighting of the lamp, which is often maintained right through the occasion. ( Depends on the understanding of the person and the Wick should never be one, it should always be two)

Light symbolizes knowledge, and darkness, ignorance. The Lord is the "Knowledge Principle" (chaitanya) who is the source, the illuminator of all knowledge. Hence light is worshiped as the Lord himself.

Knowledge removes ignorance just as light removes darkness. Also knowledge is a lasting inner wealth by which all outer achievement can be accomplished. Hence we light the lamp to bow down to knowledge as the greatest of all forms of wealth.

Why not light a bulb or tube light? 

That too would remove darkness. But the traditional oil lamp has a further spiritual significance. The oil or ghee in the lamp symbolizes our vaasanas or negative tendencies and the wick, the ego. When lit by spiritual knowledge, the vaasanas get slowly exhausted and the ego too finally perishes. The flame of a lamp always burns upwards. Similarly we should acquire such knowledge as to take us towards higher ideals.

Whilst lighting the lamp we thus pray: But Many people have even used a flickering small electric lamp as Akhand Deepa, which is also OK, but does not look spiritual with out the union of Oil ,Wick and Deepam.

Deepajyothi parabrahma
Deepa sarva tamopahaha
Deepena saadhyate saram

Sandhyaa deepo namostute

I prostrate to the dawn/dusk lamp; whose light is the Knowledge Principle (the Supreme Lord), which removes the darkness of ignorance and by which all can be achieved in life.

2. Why do we have a prayer room?

Most Indian homes have a prayer room or altar. A lamp is lit and the Lord worshipped each day or On Tuesdays, Mondays, Thursdays, Fridays and Saturdays is more general. Other spiritual practices like japa (repetition of the Lord's name), meditation, paaraayana (reading of the scriptures), prayers, and devotional singing etc is also done here. Special worship is done on auspicious occasions like birthdays, anniversaries, festivals and the like. Each member of the family – young or old – communes with and worships the Divine here.

The Lord is the entire creation. He is therefore the true owner of the house we live in too. The prayer room is the Master room of the house. We are the earthly occupants of His property. This notion rids us of false pride and possessiveness.

The ideal attitude to take is to regard the Lord as the true owner of our homes and us as caretakers of His home. But if that is rather difficult, we could at least think of Him as a very welcome guest. Just as we would house an important guest in the best comfort, so too we felicitate the Lord's presence in our homes by having a prayer room or altar, which is, at all times, kept clean and well-decorated.
Also the Lord is all pervading. To remind us that He resides in our homes with us, we have prayer rooms. Without the grace of the Lord, no task can be successfully or easily accomplished. We invoke His grace by communing with Him in the prayer room each day and on special occasions.

Each room in a house is dedicated to a specific function like the bedroom for resting, the drawing room to receive guests, the kitchen for cooking etc. The furniture, decor and the atmosphere of each room are made conducive to the purpose it serves. So too for the purpose of meditation, worship and prayer, we should have a conducive atmosphere – hence the need for a prayer room.

Sacred thoughts and sound vibrations pervade the place and influence the minds of those who spend time there. Spiritual thoughts and vibrations accumulated through regular meditation, worship and chanting done there pervade the prayer room. Even when we are tired or agitated, by just sitting in the prayer room for a while, we feel calm, rejuvenated and spiritually uplifted.

The best corner for the Prayer room is North east corner of the house.

3. Why do we do namaste ?

Indians (Hindus) greet each other with namaste. The two palms are placed together in front of the chest and the head bows whilst saying the word namaste. This greeting is for all – people younger than us, of our own age, those older than friends, even strangers and us.

There are five forms of formal traditional greeting enjoined in the shaastras of which namaskaram is one. This is understood as prostration but it actually refers to paying homage as we do today when we greet each other with a namaste.

Namaste could be just a casual or formal greeting, a cultural convention or an act of worship. However there is much more to it than meets the eye. In Sanskrit namah + te = namaste. It means – I bow to you – my greetings, salutations or prostration to you. Namaha can also be literally interpreted as "na ma" (not mine). It has a spiritual significance of negating or reducing one's ego in the presence of another.

The real meeting between people is the meeting of their minds. When we greet another, we do so with namaste , which means, "may our minds meet," indicated by the folded palms placed before the chest. The bowing down of the head is a gracious form of extending friendship in love and humility.

The spiritual meaning is even deeper. The life force, the divinity, the Self or the Lord in me is the same in all. Recognizing this oneness with the meeting of the palms, we salute with head bowed the Divinity in the person we meet. That is why sometimes, we close our eyes as we do namaste to a revered person or the Lord – as if to look within. The gesture is often accompanied by words like "Ram Ram", "Jai Shri Krishna", "Namo Narayana", "Jai Siya Ram", "Om Shanti", "Ramachandra" or just "Rama" or "Ramakrishna"etc – indicating the recognition of this divinity.

When we know this significance, our greeting does not remain just a superficial gesture or word but paves the way for a deeper communion with another in an atmosphere of love and respect.

4. Why do we prostrate before parents and elders?

Indians prostrate before their parents, elders, and noble souls by touching their feet. The elder in turn blesses us by placing his or her hand on or over our heads. when we meet elders and particularly on important occasions like the beginning of a new task, birthdays, festivals etc. In certain traditional circles, prostration is accompanied by abhivaadana, which serves to introduce one-self, announce one's family and social stature.

Man stands on his feet. Touching the feet in prostration is a sign of respect for the age, maturity, nobility and divinity that our elders personify. It symbolizes our recognition of their selfless love for us and the sacrifices they have done for our welfare. It is a way of humbly acknowledging the greatness of another. This tradition reflects the strong family ties, which has been one of India's enduring strengths.

The good wishes (Sankalpa) and blessings (aashirvaada) of elders are highly valued in India. We prostrate to seek them. Good thoughts create positive vibrations. Good wishes springing from a heart full of love, divinity and nobility have a tremendous strength. When we prostrate with humility and respect, we invoke the good wishes and blessings of elders which flow in the form of positive energy to envelop us. This is why the posture assumed whether it is in the standing or prone position, enables the entire body to receive the energy thus received.

The different forms of showing respect are :

Pratuthana – rising to welcome a person.
Namaskaara – paying homage in the form of namaste.
Upasangrahan – touching the feet of elders or teachers.
Shaashtaanga – prostrating fully with the feet, knees, stomach, chest, forehead and arms ( 8 Corners) touching the ground.

Pratyabivaadana – returning a greeting.

Rules are prescribed in our scriptures as to who should prostrate to whom. Wealth, family name, age, moral strength and spiritual knowledge in ascending order of importance qualified men to receive respect. 

This is why a king though the ruler of the land, would prostrate before a spiritual master. 

Epics like the Ramayana and Mahabharata have many stories highlighting this aspect.

5. Why do we wear marks (tilakam, bottu and the like) on the forehead?

The tilakam or Bottu invokes a feeling of sanctity in the wearer and others. It is recognized as a religious mark. Its form and colour vary according to one's caste, religious sect or the form of the Lord worshipped. ( Pottu is a Tamil pronunciation of Bottu)

In earlier times, the four castes (based on varna or colour) – Brahmana, Kshatriya, Vaishya and Sudra – applied marks differently. The brahmin applied a white chandan mark signifying purity, as his profession was of a priestly or academic nature. The kshatriya applied a red kumkum mark signifying valour as he belonged to warrior races. The vaishya wore a yellow kesar or turmeric mark signifying prosperity as he was a businessman or trader devoted to creation of wealth. The sudra applied a black bhasma, kasturi or charcoal mark signifying service as he supported the work of the other three divisions.

Also Vishnu worshippers apply a chandan tilak of the shape of "U", Shiva worshippers a tripundra (of the shape of "º ") of bhasma, Devi worshippers a red dot of kumkum and so on).

The smaller version of the Tilakam shown in the picture is more common.

The tilak covers the spot between the eyebrows, which is the seat of memory and thinking. It is known as the Aajna Chakra in the language of Yoga. The tilak is applied with the prayer – "May I remember the Lord. May this pious feeling pervade all my activities. May I be righteous in my deeds." Even when we temporarily forget this prayerful attitude the mark on another reminds us of our resolve. The tilak is thus a blessing of the Lord and a protection against wrong tendencies and forces.

The entire body emanates energy in the form of electromagnetic waves – the forehead and the subtle spot between the eyebrows especially so. That is why worry generates heat and causes a headache. The tilakam and bottu cools the forehead, protects us and prevents energy loss. Sometimes the entire forehead is covered with chandan or bhasma. Using plastic reusable "stick bindis" is not very beneficial, even though it serves the purpose of decoration.
Another Important point is the artery which supplies blood to the forehead is activated by the mercury prsent in the Bottu or Tilkam, Hence it should be applied early morning.

6. Why do we not touch papers, books and people with the feet?

To Indians, knowledge is sacred and divine. So it must be given respect at all times. Nowadays we separate subjects as sacred and secular. But in ancient India every subject – academic or spiritual – was considered divine and taught by the guru in the gurukula.

The custom of not stepping on educational tools is a frequent reminder of the high position accorded to knowledge in Indian culture. From an early age, this wisdom fosters in us a deep reverence for books and education. 

This is also the reason why we worship books, vehicles and instruments once a year on Saraswathi Pooja or Ayudha Pooja day (Dashami), dedicated to the Goddess of Learning. 

In fact, each day before starting our studies, we pray:

Saraswati namasthubhyam Varade kaama roopini

Vidyaarambham karishyaami Sidhirbhavatu me sadaa 

O Goddess Saraswati, the giver of Boons and fulfiller of wishes, I prostrate to You before starting my studies. May you always fulfill me?

6a. To touch another with the feet is considered an act of misdemeanor. Why is this so?

Man is regarded as the most beautiful, living breathing temple of the Lord! Therefore touching another with the feet is akin to disrespecting the divinity within him or her. This calls for an immediate apology, which is offered with reverence and humility.

7. Why do Aghori or Sadhu apply the holy ash?

(This is done by mendicants who have relinquished the world and live only to see Shiva in them, Shiva is known to sit in a place where bodies are burnt and it is ash everywhere, so these mendicants cover themselves with ash, they even use their Penis to lift heavy objects.)

The ash of any burnt object is not regarded as holy ash. Bhasma (the holy ash) is the ash from the homa (sacrificial fire) where special wood along with ghee and other herbs is offered as worship of the Lord. Or the deity is worshipped by pouring ash as abhisheka and is then distributed as bhasma.

Bhasma is generally applied on the forehead. Some apply it on certain parts of the body like the upper arms, chest etc. Some ascetics rub it all over the body. Many consume a pinch of it each time they receive it.

The word bhasma means, "that by which our sins are destroyed and the Lord is remembered". Bha implied bhartsanam ("to destroy") and sma implies smaranam ("to remember"). The application of bhasma therefore signifies destruction of the evil and remembrance of the divine. Bhasma is called vibhuti (which means "glory") as it gives glory to one who applies it and raksha (which means a source of protection) as it protects the wearer from ill health and evil, by purifying him or her.

Homa (offering of oblations into the fire with sacred chants) signifies the offering or surrender of the ego and egocentric desires into the flame of knowledge or a noble and selfless cause. The consequent ash signifies the purity of the mind, which results from such actions. Also the fire of knowledge burns the oblation and wood signifying ignorance and inertia respectively. The ash we apply indicates that we should burn false identification with the body and become free of the limitations of birth and death. This is not to be misconstrued as a morose reminder of death but as a powerful pointer towards the fact that time and tide wait for none.
Bhasma is specially associated with Lord Shiva who applies it all over. His body. Shiva devotees apply bhasma as a tripundra (the form of =" When applied with a red spot at the center, the mark symbolizes Shiva-Shakti (the unity of energy and matter that creates the entire seen and unseen universe).

Bhasma has medicinal value and is used in many ayurvedic medicines. It absorbs excess moisture from the body and prevents colds and headaches. The Upanishads say that the famous Maha Mrityunjaya mantra should be chanted whilst applying ash on the forehead.

Tryambakam yajaamahe Sugandhim pushtivardhanam

Urvaa rukamiva bhandhanaan Mrytyor muksheeyamaa amrutaat!

"We worship the three-eyed Lord Shiva who nourishes and spreads fragrance in our lives. May He free us from the shackles of sorrow, change and death – effortlessly, like the fall of a rip brinjal from its stem." 

( Urva is not a brinjal it is Zuchini)

8. Why do we offer food to the God before eating it?

Indians make an offering of food to the God and later partake of it as prasaada – a holy gift from the Lord. In our daily ritualistic worship (pooja) too we offer naivedyam (food) to the Lord.

God is omnipotent and omniscient. Man is a part, while the Lord is the totality. All that we do is by "His" strength and knowledge alone. Hence what we receive in life as a result of our actions is really "His" alone. We acknowledge this through the act of offering food to Him. This is exemplified by the words in Hindi"tera tujko arpan"– I offer what is Yours to You. Thereafter it is akin to "His" gift to us, graced by "His" divine touch.

Knowing this, our entire attitude to food and the act of eating changes. The food offered will naturally be pure and the best. We share what we get with others before consuming it. We do not demand, complain or criticise the quality of the food we get. We eat it with cheerful acceptance ( prasaada buddhi).

Before we partake of our daily meals we first sprinkle water around the plate as an act of purification. Five morsels of food are placed on the side of the plate acknowledging the debt owed by us to the Divine forces ( devta runa) for their benign grace and protection, our ancestors (pitru runa) for giving us their lineage and a family culture, the sages (rishi runa) as our religion and culture have been "realised", maintained and handed down to us by them, our fellow beings ( manushya runa) who constitute society without the support of which we could not live as we do and other living beings (bhuta runa) for serving us selflessly.

Thereafter the Lord, the life force, who is also within us as the five life-giving physiological functions, is offered the food. This is done with the chant

praanaaya swaahaa, apaanaaya swaahaa, vyaanaaya swaahaa,

udaanaaya swaahaa, samaanaaya swaahaa, brahmane swaahaa

After offering the food thus, it is eaten as prasaada – blessed food. When there is nothing available to offer to the lord, we offer our five pranas by chanting the above.

9. Why do we fast?

Most devout Indians fast regularly or on special occasions like festivals, Saturdays, Tuesdays, Thursdays, Fridays and more specially on Ekadasi. On such days they do not eat at all, eat once or make do with fruits or a special diet of simple food. Fast can be without water also, Fast can be with out taking also, Fast can be without eating nothing other then drinking water.

Fasting in Sanskrit is called upavaasa. Upa means "near" + vaasa means "to stay". Upavaasa therefore means staying near (the Lord), meaning the attainment of close mental proximity with the Lord. Then what has upavaasa to do with food?

A lot of our time and energy is spent in procuring food items, preparing, cooking, eating and digesting food. Certain food types make our minds dull and agitated. Hence on certain days man decides to save time and conserve his energy by eating either simple, light food or totally abstaining from eating so that his mind becomes alert and pure. The mind, otherwise pre-occupied by the thought of food, now entertains noble thoughts and stays with the Lord. Since it is a self-imposed form of discipline it is usually adhered to with joy.

Also every system needs a break and an overhaul to work at its best. Rest and a change of diet during fasting is very good for the digestive system and the entire body.

The more you indulge the senses, the more they make their demands. Fasting helps us to cultivate control over our senses, sublimate our desires and guide our minds to be poised and at peace.
Fasting should not make us weak, irritable or create an urge to indulge later. This happens when there is no noble goal behind fasting.
The Bhagavad-Gita urges us to eat appropriately – neither too less nor too much – yukta-aahaara and to eat simple, pure and healthy food (a saatvik diet) even when not fasting.

After fasting also the fast shoul de broken with Prasaada, and then complete meals should be avoided for that day.

10. Why do we do pradakshina (circumambulate) ?

We cannot draw a circle without a center point. The Lord is the center, source and essence of our lives. 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 center. This means that wherever or whoever we may be, we are equally close to the Lord. His grace flows towards us without partiality.

11. Why is pradakshina done only in a clockwise manner?

As we do pradakshina, the Lord is always on our right. In India the right side symbolizes auspiciousness. So as we circumambulate the sanctum sanctorum we remind ourselves to lead an auspicious life of righteousness, with the Lord who is the indispensable source of help and strength, as our guide – the "right hand".

Indian scriptures enjoin – matrudevo bhava, pitrudevo bhava, acharyadevo bhava. May you consider your Mother, Father and teachers as you would the Lord. With this in mind we also do pradakshina around our parents and divine personages.

After the completion of traditional worship (pooja), we customarily do pradakshina around ourselves. In this way we recognize and remember the supreme divinity within us, which alone is idolized in the form of the Lord that we worship outside.

12. Why do we regard trees and plants as sacred?

The Lord, the life in us, pervades all living beings, be they plants or animals. Hence, they are all regarded as sacred. Human life on earth depends on plants and trees. They give us the vital factors that make life possible on earth: food, oxygen, clothing, shelter, medicines etc.

Hence, in India, we are taught to regard trees and plants as sacred. Indians scriptures tell us to plant ten trees if, for any reason, we have to cut one. We are advised to use parts of trees and plants only as much as is needed for food, fuel, shelter etc. we are also urged to apologies to a plant or tree before cutting it to avoid incurring a specific sin named soona

Certain trees and plants like tulasi, peepal etc., which have tremendous beneficial qualities, are worshipped till today. It is believed that divine beings manifest as trees and plants, and many people worship them to fulfill their desires or to please the Lord.

12. Why do we ring the bell in a temple?

Is it to wake up the Lord? But the Lord never sleeps. Is it to let the Lord know we have come? He does not need to be told, as He is all knowing. Is it a form of seeking permission to enter His precinct? It is a homecoming and therefore entry needs no permission. The Lord welcomes us at all times. Then why do we ring the bell?

The ringing of the bell produces what is regarded as an auspicious sound. It produces the sound Om, the universal name of the Lord. There should be auspiciousness within and without, to gain the vision of the Lord who is all-auspiciousness.

Even while doing the ritualistic aarati, we ring the bell. It is sometimes accompanied by the auspicious sounds of the conch and other musical instruments. An added significance of ringing the bell, conch and other instruments is that they help drowned any inauspicious or irrelevant noises and comments that might disturb or distract the worshippers in their devotional ardour, concentration and inner peace.
As we start the daily ritualistic worship (pooja) we ring the bell, chanting:

Aagamaarthamtu devaanaam gamanaarthamtu rakshasaam

Kurve ghantaaravam tatra devataahvaahna lakshanam

Agyanato gyanato vaapi Kansya Ghantaa navadyaetaH

Rakshashanam pishachaanam ta deshe vastir bhaveta!

Tasmathaa! Sarvapratyanena Ghantanaadam prakareyeta.

Ghanta devatabhyo NamaH!

I ring this bell indicating the invocation of divinity, So that virtuous and noble forces enter (my home and heart); and the demonic and evil forces from with in and without, depart. with out or with knowledge when ever I ring this copper bell the evil forces should leave my heart and home, that is why First ring the bell. Salutations to the Bell devata. I offer Akshata ( Rice in Kumkum and Turmeric).

13. Why do we worship the kalasham ?

First of all what is a kalasham? A brass, mud or copper pot is filled with water. Mango leaves are placed in the mouth of the pot and a coconut is placed over it. A red or white thread is tied around its neck or sometimes all around it in a intricate diamond-shaped pattern. The pot may be decorated with designs. Such a pot is known as a kalasham.

When the pot is filled with water or rice, it is known as purnakumbha (meaning when activated all Gods-DemiGods fill the Kalasha) representing the inert body which when filled with the divine life force gains the power to do all the wonderful things that makes life what it is.
A kalasha is placed with due rituals on all-important occasions like the traditional house warming ( grihapravesa), wedding, daily worship etc. It is placed near the entrance as a sign of welcome. It is also used in a traditional manner while receiving holy personages. Why do we worship the kalasham ? Before the creation came into being, Lord Vishnu was reclining on His snake-bed in the milky ocean. From His navel emerged a lotus from which appeared Lord Brahma, the creator, who thereafter created this world.

The water in the kalasha symbolizes the primordial water from which the entire creation emerged. It is the giver of life to all and has the potential of creating innumerable names and forms, the inert objects and the sentient beings and all that is auspicious in the world from the energy behind the universe. The leaves and coconut represent creation.
The thread represents the love that "binds" all in creation. The kalasha is therefore considered auspicious and worshipped. The waters from all the holy rivers, the knowledge of all the Vedas and the blessings of all the deities are invoked in the kalasha and its water is thereafter used for all the rituals, including the abhisheka.

The consecration (kumbhaabhisheka) of a temple is done in a grand manner with elaborate rituals including the pouring of one or more kalashas of holy water on the top of the temple. When the asuras (Demons) and devas ( DemiGods)churned the milky ocean, the Lord appeared bearing the pot of nectar, which blessed one with everlasting life.

Thus the kalasha also symbolizes immortality. Men of wisdom are full and complete as they identify with the infinite Truth ( poornatvam). They brim with joy and love and respect all that is auspicious. We greet them with a purnakumbha ("full pot") acknowledging their greatness and as a sign of respectful and reverential welcome, with a "full heart".

14. Why do we consider the lotus as special?

The lotus is the symbol of truth, auspiciousness and beauty (satyam, shivam, sundaram). The Lord is also that nature and therefore, His various aspects are compared to a lotus ( i.e. lotus-eyes, lotus feet, lotus hands, the lotus of the heart etc.).

The lotus blooms with the rising sun and close at night. Similarly, our minds open up and expand with the light of knowledge. The lotus grows even in slushy areas. It remains beautiful and untainted despite its surroundings, reminding us that we too can and should strive to remain pure and beautiful within, under all circumstances.

The lotus leaf never gets wet even though it is always in water. It symbolizes the man of wisdom (gyaani ) who remains ever joyous, unaffected by the world of sorrow and change. This is revealed in a shloka from the Bhagwad-Geeta:

Brahmanyaadhaaya karmaani Sangam tyaktvaa karoti yaha

Lipyate na sa paapena Padma patram ivaambhasaa

He who does actions, offering them to Brahman (the Supreme), abandoning attachment, is not tainted by sin, just as a lotus leaf remains unaffected by the water on it.

From this, we learn that what is natural to the man of wisdom becomes a discipline to be practiced by all saadhakas or spiritual seekers and devotees. Our bodies have certain energy centers described in the Yoga Shaastras as chakras.

Each one is associated with lotus that has a certain number of petals. For example, a lotus with a thousand petals represents the Sahasrara chakra at the top of the head, which opens when the yogi attains Godhood or Realisation. Also, the lotus posture ( padmaasana) is recommended when one sits for meditation.

A lotus emerged from the navel of Lord Vishnu. Lord Brahma originated from it to create the world. Hence, the lotus symbolizes the link between the creator and the supreme Cause.

It also symbolizes Brahmaloka, the abode of Lord Brahma. The auspicious sign of the swastika evolved from the lotus.

15. Why do we worship tulasi? (Holy Basil)

In Sanskrit, tulanaa naasti athaiva tulasi - that which is incomparable (in its qualities) is the tulasi .

For Indians it is one of the most sacred plants. In fact it is known to be the only thing used in worship, which, once used, can be washed and reused in pooja - as it is regarded so self-purifying.

As one story goes, Tulasi was the devoted wife of Shankhachuda, a celestial being. She believed that Lord Krishna tricked her into sinning. So she cursed Him to become a stone ( shaaligraama). Seeing her devotion and adhered to righteousness, the Lord blessed her saying that she would become the worshipped plant, tulasi that would adorn his head.

Also that all offerings would be incomplete without the tulasi leaf - hence the worship of tulasi. She also symbolises Goddess Lakshmi, the consort of Lord Vishnu. Those who wish to be righteous and have a happy family life worship the tulasi.

Tulasi is married to the Lord with all pomp and show as in any wedding.

This is because according to another legend, the Lord blessed her to be His consort. Satyabhama once weighed Lord Krishna against all her legendary wealth. The scales did not balance till a single tulasi leaf was placed along with the wealth on the scale by Rukmini with devotion.

Thus the tulasi played the vital role of demonstrating to the world that even a small object offered with devotion means more to the Lord than all the wealth in the world. The tulasi leaf has great medicinal value and is used to cure various ailments, including the common cold.

Yanmule sarvatirhaani Yannagre sarvadevataa

Yanmadhye sarvavedaascha Tulasi taam namaamyaham

I bow down to the tulasi, At whose base are all the holy places, At whose top reside all the deities and In whose middle are all the Vedas.

16. Why do we blow the conch?

When the conch is blown, the primordial sound of "Om" emanates. "Om" is an auspicious sound that was chanted by the Lord before creating the world. It represents the world and the Truth behind it.

As the story goes, the demon Shankhaasura defeated devas, the Vedas and went to the bottom of the ocean. The devas appealed to Lord Vishnu for help. He incarnated as Matsya Avataara - the "fish incarnation" and killed Shankhaasura. The Lord blew the conch-shaped bone of his ear and head. The Om sound emanated, from which emerged the Vedas.

All knowledge enshrined in the Vedas is an elaboration of Om . The conch therefore is known as shankha after Shankaasua. The conch blown by the Lord is called Paanchajanya. He carries it at all times in one of His four hands.

It represents dharma or righteousness that is one of the four goals (purushaarthas) of life. The sound of the conch is thus also the victory call of good over evil.

Another well-known purpose of blowing the conch and the instruments, known traditionally to produce auspicious sounds is to drown or mask negative comments or noises that may disturb or upset the atmosphere or the minds of worshippers.

Ancient India lived in her villages. Each village was presided over by a primary temple and several small ones. During the aarati performed after all-important poojas and on sacred occasions, the conch used to be blown. Since villages were generally small, the sound of the conch would be heard all over the village. People who could not make it to the temple were reminded to stop whatever they were doing, at least for a few seconds, and mentally bow to the Lord. The conch sound served to briefly elevate people's minds to a prayerful attitude even in the middle of their busy daily routine.

The conch is placed at the altar in temples and homes next to the Lord as a symbol of Naada Brahma (Truth), the Vedas, Om, dharma, victory and auspiciousness.. It is often used to offer devotees thirtha (sanctified water) to raise their minds to the highest Truth. It is worshipped with the following verse.

Twam puraa saagarot pannaha Vishnunaa vidhrutahakare

Devaischa poojitha sarvahi Panchjanya namostute

Salutations to Panchajanya the conch born of the ocean Held in the hand of Lord Vishnu and worshipped by all devaas

17. Why do we say shaanti thrice?

Shaanti, meaning "peace", is a natural state of being. Disturbances are created either by others or us. For example, peace already exists in a place until someone makes noise. Therefore, peace underlies all our agitations. When agitations end, peace is naturally experienced since it was already there. Where there is peace, there is happiness. Therefore, every one without exception desires peace in his/her life.

However, peace within or without seems very hard to attain because it is covered by our own agitations. A rare few manage to remain peaceful within even in the midst of external agitation and troubles. To invoke peace, we chant prayers. By chanting prayers, troubles end and peace is experienced internally, irrespective of the external disturbances. All such prayers end by chanting "shaanti" thrice.

It is believed that trivaram satyam - that which is said thrice comes true. For emphasizing a point we repeat a thing thrice. In the court of law also, one who takes the witness stands says, "I shall speak the truth, the whole truth and nothing but the truth".
We chant shaanti thrice to emphasise our intense desire for peace. All obstacles, problems and sorrows originate from three sources.

Aadhidaivika : The unseen divine forces over which we have little or no control like earthquakes, floods, volcanic eruptions etc.

Aadhibhautika: The known factors around us like accidents, human contacts, pollution, crime etc.

Aadhyaatmika : We sincerely pray to the Lord that at least while we undertake special tasks or even in our daily lives, there are no problems or that, problems are minimised from the three sources written about above. 

May peace alone prevail. Hence shaanti is chanted thrice.

It is chanted aloud the first time, addressing the unseen forces. It is chanted softer the second time, directed to our immediate surroundings and those around, and softest the last time as it is addressed to oneself.

18. Why do we offer a coconut?

In India one of the most common offerings in a temple is a coconut. It is also offered on occasions like weddings, festivals, the use of a new vehicle, bridge, house etc. It is offered in the sacrificial fire whilst performing homa. The coconut is broken and placed before the Lord. It is later distributed as prasaada.

The fibre covering of the dried coconut is removed except for a tuft on the top. The marks on the coconut make it look like the head of a human being. The coconut is broken, symbolising the breaking of the ego. The juice within, representing the inner tendencies ( vaasanas) is offered along with the white kernel - the mind, to the Lord.

A mind thus purified by the touch of the Lord is used as prasaada ( a holy gift). In the traditional abhishekha ritual done in all temples and many homes, several materials are poured over the deity like milk, curd, honey, tender coconut water, sandal paste, holy ash etc. Each material has a specific significance of bestowing certain benefits on worshippers. Tender coconut water is used in abhisheka rituals since it is believed to bestow spiritual growth on the seeker.

The coconut also symbolises selfless service. Every part of the tree -the trunk, leaves, fruit, coir etc. Is used in innumerable ways like thatches, mats, tasty dishes, oil, soap etc. It takes in even salty water from the earth and converts it into sweet nutritive water that is especially beneficial to sick people. It is used in the preparation of many ayurvedic medicines and in other alternative medicinal systems.
The marks on the coconut are even thought to represent the three-eyed Lord Shiva and therefore it is considered to be a means to fulfill our desires.

19. Why do we chant Om?

"AUM"/"Om" is one of the most chanted sound symbols in India. It has a profound effect on the body and mind of the one who chants and also on the surroundings. Most mantras and vedic prayers start with Om.
All auspicious actions begin with Om. It is even used as a greeting - Om, Hari Om etc. It is repeated as a mantra or meditated upon. Its form is worshipped, contemplated upon or used as an auspicious sign.

Om is the universal name of the Lord. It is made up of the letters A (phonetically as in "around"), U (phonetically as in "put") and M (phonetically as in "mum"). The sound emerging from the vocal chords starts from the base of the throat as "A". With the coming together of the lips, "U" is formed and when the lips are closed, all sounds end in "M".
The three letters symbolize the three states (waking, dream and deep sleep), the three deities (Brahma, Vishnu and Shiva), the three Vedas (Rig, Yajur and Sama) the three worlds (Bhuh, Bhuvah, Suvah) etc. The Lord is all these and beyond.

The formless, attributeless Lord (Brahman) is represented by the silence between two Om Chants. Om is also called pranava that means, "that (symbol or sound) by which the Lord is praised". The entire essence of the Vedas is enshrined in the word Om. It is said that the Lord started creating the world after chanting Om and atha. Hence its sound is considered to create an auspicious beginning for any task that we undertake. The Om chant should have the resounding sound of a bell (aaooommm).

Om is written in different ways in different places. The most common form symbolizes Lord Ganesha's. The upper curve is the head; the lower large one, the stomach; the side one, the trunk; and the semi-circular mark with the dot, the sweetmeat ball (modaka) in Lord Ganesha's hand. Thus Om symbolizes everything - the means and the goal of life, the world and the Truth behind it, the material and the Sacred, all form and the Formless.

20. Why do we do aarati ?

Towards the end of every ritualistic worship (pooja or bhajan) of the Lord or to welcome an honored guest or saint, we perform the aarati. This is always accompanied by the ringing of the bell and sometimes by singing, playing of musical instruments and clapping.

It is one of the sixteen steps (shodasha upachaara) of the pooja ritual. It is referred to as the lighted lamp in the right hand, which we wave in a clockwise circling movement to light the entire form of the Lord.

Each part is revealed individually and also the entire form of the Lord. As the light is waved we either do mental or loud chanting of prayers or simply behold the beautiful form of the Lord, illumined by the lamp. At the end of the aarati we place our hands over the flame and then gently touch our eyes and the top of the head.

We have seen and participated in this ritual from our childhood. Let us find out why we do the aarati?
Having worshipped the Lord of love - performing abhisheka, decorating the image and offering fruits and delicacies, we see the beauty of the Lord in all His glory. Our minds are focused on each limb of the Lord as the lamp lights it up.. It is akin to silent open-eyed meditation on His beauty. The singing, clapping, ringing of the bell etc. denote the joy and auspiciousness, which accompanies the vision of the Lord.

Aarati is often performed with camphor. This holds a telling spiritual significance. Camphor when lit, burns itself out completely without leaving a trace of it. It represents our inherent tendencies ( vaasanas). When lit by the fire of knowledge which illumines the Lord (Truth), our vaasanas thereafter burn themselves out completely, not leaving a trace of ego which creates in us a sense of individuality that keeps us separate from the Lord.

Also while camphor burns to reveal the glory of Lord, it emits a pleasant perfume even while it sacrifices itself. In our spiritual progress, even as we serve the guru and society, we should willingly sacrifice ourselves and all we have, to spread the "perfume" of love to all. We often wait a long while to see the illumined Lord but when the aarati is actually performed, our eyes close automatically as if to look within. This is to signify that each of us is a temple of the Lord. Just as the priest reveals the form of the Lord clearly with the aarati flame, so too the guru reveals to us the divinity within each of us with the help of the "flame" of knowledge (or the light of spiritual knowledge). At the end of the aarati, we place our hands over the flame and then touch our eyes and the top of the head.

It means - may the light that illuminated the Lord light up my vision; may my vision be divine and my thoughts noble and beautiful.

The philosophical meaning of aarati extends further. The sun, moon, stars, lightning and fire are the natural sources of light. The Lord is the source of this wonderous phenomenon of the universe. It is due to Him alone that all else exist and shine. As we light up the Lord with the flame of the aarati, we turn our attention to the very source of all light, which symbolizes knowledge and life.

Also the sun is the presiding deity of the intellect, the moon, that of the mind, and fire, that of speech. The Lord is the supreme consciousness that illuminates all of them. Without Him, the intellect cannot think, nor can the mind feel nor the tongue speaks. The Lord is beyond the mind, intellect and speech. How can this finite equipment illuminate the Lord? Therefore, as we perform the aarati we chant;

Na tatra suryo bhaati na chandra taarakam

Nemaa vidyuto bhaanti kutoyamagnib

Tameva bhaantam anubhaati sarvam

Tasya bhasa sarvam idam vibhaati

He is there where the sun does not shine, Nor the moon, stars and lightning. then what to talk of this small flame (in my hand), Everything (in the universe) shines only after the Lord, And by His light alone are we all illumined.

Final word, People might be late in joining a pooja, but they should never be late in accepting the Prasaadam.

Insulting and creating noise or disturbing a devotee performing Pooja/Prayer is the job of the demons.

The best policy is If you can not be a part of the prayer, or respect the deity, stay away, at least do not disturb the prayer to receive the wrath of the diety.

When a Deity is activated during a prayer that place is very active and powerful, so people who do not understand all this should stay as far as possible.

I will tell one real story which took place somewhere in India: 

 Once upon a time a group of tribal people discover the presence of a powerful Mani in a small hole, but knowing the power of such things they dare not enter the place, but one day an English man gets this information and he gets curious to get that Mani, so that he could present it to the Queen, and he orders the tribal people to dig out the Mani, the Tribal people warn him that it is being guarded by a huge snake, English man is arrogant, Humbug! dig it out! he orders.

They dig it out, and as they go near the Mani, the snake appears and blinds all the people with its poison or flash of the mani.

The english man learns his lesson and never again he underestimates the powers.

Mani is believed to give wealth and power to the person who keeps it with him or her, but it seems there is a process to get them. :-)) arrogance and boorish behaviour is not the way.

Same way, disturbing Prayers or spoiling the purity of the place of prayer or deity has a backlash.

It is said, "Bhagwan ki Laathi me avaz Nahin Hoti", meaning when God hits there is no sound in it, it is just the culprit knows that he has been hit. :-))) So refrain from doing things which you do not understand with Powers of this Universe.

A very fast or slow camera can not capture the beauty of Lord, what I can capture with my ordinary eyes. :-)) such is the beauty of Lord.

ॐ नमः शिवाय!

Sianala, Montreal Feb 2010

Laugh cartoons sent by people

ॐ नमः शिवाय!

Few Cartoons send to me by few contacts by email,

HAPPY NEW YEAR TO ONE AND ALL, 2010.

ॐ नमः शिवाय!

Sianala, Montreal, 2010, Jan 2