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Foreword To contemplate upon the formless is next to impossible for the vast majority. Hence Hinduism employs the art of symbolism. These symbols representing the Supreme Truth are called idols. Idol worship and rituals that are at the heart of Hinduism have great religious and philosophical significance. All Hindu deities are themselves symbols of the abstract Absolute, and point to a particular aspect of the Brahman. Thus, an idol represents an idea. The religious symbols and idols have a deeper depth for us to discover, uncover and understand. Huston Smith born in China to Methodist missionaries, a philosopher, most eloquent writer and a world-famous religion scholar says, "Enter Hinduisms myths, her magnificent symbols, her several hundred images of God and her rituals that keep turning night and day like never-ending prayer wheels. It is obtuse to confuse Hinduisms images with idolatry, and their multiplicity with polytheism. They are 'runways' from which the sense-laden human spirit can rise for its "flight of the alone to the Alone". Even the village priest will frequently open their temple ceremonies with the following beloved invocation: O Lord, forgive three sins that are due to my human limitations: Thou art everywhere, but I worship you here; Thou art without form, but I worship you in these forms; Thou needest no praise, yet I offer you these prayers and salutations, Lord, forgive three sins that are due to my human limitations This book is devoted to the understanding of the inner meaning of the symbols and the images. It is fervently hoped that the modern day Hindu, frequently challenged by his coreligionist, is able to benefit by and convincingly answer his own doubts and that of his coreligionist.

Hyderabad, 4 August 2008

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Image and the Message

Fritjof Capra (1939- ) the famous theoretical high-energy physicist has observed: "The rich Indian imagination has created a vast number of gods and goddesses whose incarnations and exploits are the subjects of fantastic tales, collected in epics of huge dimensions. The Hindu with deep insight knows that all these gods are creations of the mind, mythical images representing the many faces of reality. On the other hand, he also knows that they were not merely created to make the stories more attractive, but are essential vehicles to convey the doctrines of a philosophy rooted in mystical experience. The Ultimate reality called Brahman is the unifying concept which gives Hinduism its essential monistic character in spite of the worship of numerous gods and goddesses.
(source: The Tao of Physics: An Exploration of the Parallels Between Modern Physics and Eastern Mysticism By Fritjof Capra p.43 and 87).

Everyone is an Idol Worshipper!

Idol worship is not peculiar to Hinduism. Christians worship the Cross. They have the image of the Cross in their mind. The Muslims keep the image of the Kaaba stone when they kneel and do prayers. The people of the whole world, save a few Yogis and Vedantins, are all worshippers of idols. They keep some image or the other in their mind. The mental image also is a form of idol. The difference is not one of kind, but only of degree. All worshippers, however intellectual they may be, generate a form in the mind and make the mind dwell on that image. Everyone is thus an idol worshipper. Pictures, drawings, etc., are only forms of idols. A gross mind needs a concrete symbol as a prop and a subtle mind requires an abstract symbol. Even a Vedantin has the symbol Om to fix his wandering mind. It is not only the pictures or images in stone and in wood that are idols, but dialectics and great leaders also become idols. So, why condemn idolatry?

Swami Sivananda

Contents
Question No Question Ans. Ref Page

Section 1
Q.1 Q.2 Q.3 Q.4 Q.5

Image & the Message

How did the word GOD come about? Why do the Tamils call God as KADAVUL? Why is God called Bhagavan? What is meant by linga? What is the significance of the elliptical shape of the linga? Often one notices a conical vessel with constantly dropping water placed on top of the Siva Linga. What does it convey? Why is Siva called Neelakanta? How can one swallow poison and yet hold it from going down the stomach? Why is the dancing Nataraja so famous? What does it represent? What do Tiger Skin, Trident and Cobra represent? Ganga descending on earth and Lord Siva consenting to take it upon his head first and then let it flow on earth in seven streams What is being conveyed? What is the meaning of pati, pasu and pasa? Why is Siva always referred to as a destroyer?

Q.6

Q.7 Q.8 Q.9

Q.10

Q.11 Q.12 What is the idea in showing a river flowing out of the head of Lord Siva?

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Q.13 Will Sivas third eye burn one into ashes? Is it proper to have the photo of Lord Siva in our homes? What is the symbolic meaning of the snake associated with Lord Siva, Mahavishnu, Lord Krishna and Kali Maatha?. Why does Durga use trisul to vanquish the demon? What is shakthi? Why are ten days devoted to the worship of Goddesses during the dashara festival? Why is Surya shown as driving a chariot with only one wheel when but driven by seven horses? Goddess Saraswathi is always playing the veena, but why? What is the significance of ardhanareeswara? How can there be a person that is half male and half female? What is the message that is conveyed by such a portrayal? Why is Mahavishnu depicted as resting in an ocean on the back of a serpent that stretches itself to form His bed? What do the six faces of Lord Subrahmanya portray? What is kaavadi? What is the significance of carrying the kaavadi? What do the Vel, Valli and Deivayana represent? What does Shri Anjaneya stand for? What makes the image of Lord Vinayaka so fascinating and appealing to everybody; young

Q.14

Q.15 Q.16 Q.17 Q.18

Q.19 Q.20

Q.21

Q.22 Q.23 Q.24 Q.25 Q.26

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and old, the educated and the illiterate and men and women? Did Lord Krishna and Arjuna discuss for 18 days when the whole army on either side were waiting? Why is Lord Krishna depicted as blue skinned wearing yellow garment? What is the significance of the two colors? Why is the Lord shown as playing the flute? Why does peacock feather adore the head? Why did Arjuna's horses & chariot burn in flames after the Mahabharata war? Why is Kali portrayed as a violent and ferocious Goddess? Each God has a vehicle of His or Her own and several birds and animals are associated with God in this regard. What do they symbolize? What is the significance of the eighteenth step leading to the Lord Ayyappa?

Q.27

Q.28

Q.29

Q.30 Q.31

Q.32

Section 2
Q.33

Itihasas and Inner meaning

What is meant by Itihasa? What is meant by Ramayana?

Q.34 How ancient are Ramayana and Mahabharata? Q.35 Q.36 Dasaratha had 3 wives, while his Son Rama is glorified for having had only one wife. Isnt there somewhere some incongruity? What is the spiritual significance of Panchavati in Ramayana? In Gajendra Moksha, an elephant caught by a crocodile is described as praying to God? What is to be inferred?

Q.37 Q.38

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Q.39 Q.40 Q.41 Q.42 Why does Lakshmana cut the ears and nose of Surpanaka? How is it possible for anyone to physically cross an ocean? Why is the effigy of Ravana burnt on the Vijayadasami day of the Dashara Festival? What is the essence of Mahabharata?

Q.43 Q.44

Q.44

Q.45

Q.46 Q.47

Q.48 Q.49

How do we relate the Mahabharata characters with the devotees spiritual aspirations? The disrobing scene is a bit disturbing. Did such incidents happen during the Mahabharata period? Draupadi is said to have had five husbands, the Pandava brothers. How is it possible for a woman to have had five husbands? Draupadi is said to have had five husbands, the Pandava brothers. How is it possible for a woman to have had five husbands? Why will Gandhari purposely blindfold herself, just because her husband was blind? Is it true that a dog has accompanied Dharmaraja Yudhisthir on his journey to heaven alive? Churning the ocean and getting the nectar.What is the hidden message? Can there be a tree with roots above and branches below?

Section 3
Q.50 Q.51

Sense behind symbols

What is meant by Purnakumbha? What is the significance of Hindus sporting a dot at the centre of their forehead?

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Q.52 Q.53 Q.54 Q.55 Q.56 Q.57 Q.58 What is a mudra Is the daily namaskar that we do folding both hands also a mudra? Does the practice of Abhaya Mudra remove fear? Q 55: What are the different mudras and what are the benefits? Q 56: What is the significance of Swastika and why is it decorating almost all homes? What are Chakras? What is SriChakra?

Section 4
Q.59 Q.60 Q.61

Worship Rituals and the rationale

What is meant by Pooja? What constitutes a Pooja? What is bhakthi? How does it manifest itself? What is meant by vibhuti? Why is the vibhuti applied on the forehead with three lines and why apply a red dot at the centre? How should vinhuti be applied? Q 58: What do the three lines across the forehead signify? Q 59: Devotees claim physical / health benefits accrue due to the application of vibhuti on the forehead. Is it true? Q 65: How is vibhuti prepared? Q 66: What is bhasma? Why is the Idol of Shiva smeared with bhasma? Is Bhasma and Vibhuti one and the same? Q 67: what is meant by Urdhva Pundra? Why do followers of Sri Ramanuja wear this

Q.62 Q.63 Q.64

Q.65 Q.66

Q.67

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religious mark on their forehead?

Q.68 Q.69 Q.70 Q.71 Q.72 Q.73

Q.74 Q.75 Q.76

Why do we say Namaskar when they meet each other? Why is saffron color considered auspicious? Why do we consider Tulasi sacred? Why do we use Rudraksha during worship? Why is the Sanctum Sanctorum in a Hindu temple small and dark? The entire temple worship is full of rituals right from the time we enter till we leave. What do these rituals and symbols indicate? Why do we chant Shaanti three times at the end of the prayer? What is the meaning of AUM or OM? What is the significance of doing saashtaanga namaskara?

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IMAGE and the MESSAGE

Q 1. How did the word GOD come about? A: GOD is a word derived from GOvinD. Govind is a compound word Go + vind, meaning the cause (seed / vind) for creation (Go / world). Go has several meanings and in the context of derivation of the word God, one can also interpret God as the one who is invoked. The English word God has its roots in the Indo_Germanic term uan. The earliest written form of the Germanic word god comes from the 6th century Christian Codex Argenteus. Most linguists agree that the reconstructed Proto-IndoEuropean form hu-t-m was based on the root hau()-, which meant either "to call" or "to invoke". It will of interest to note that the Tamil word for invocation is Koovudal. Q 2: Why do the Tamils call God as KADAVUL? A: The word KADAVUL KADARNDHU VULLAVAR. is abbreviation of

The Upanishads say that Brahmam is beyond what is known and above what is not known. What is known is the world. God is in the world but is also beyond the world. What is not known is the illusory world /maya. God is above (that is, not subject to), illusion/maya. Since God is the creator of the world and is yet beyond the creation

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and since God is above and not conditioned by maya, he is referred to as Kadarndhu vullavar or in short Kadavul. Patanjali in his Yoga Sutra says

God is a special person Beyond affliction or action

Q 3: Why is God called Bhagavan? A: Bhagavan literally means "possessing fortune, blessed, prosperous" (from the noun bhaga, meaning "fortune, wealth"), and hence "illustrious, divine, venerable, holy", etc. Everything in this world belongs to Him as He has manifested as everything and dwells in everybody. Q 4: What is meant by linga? What is the significance of the elliptical shape of the linga? A: Linga means an indicator, mark or sign. Siva linga is indicative of God. In Tamil il + ingu literally means "home is here", denoting a mound of clay Goddess Uma made to symbolize Mount Kailas and worship God Siva in it. Linga also means a "visible sign of something invisible". The Linga also means, that in which this Jagat (world of change) attains Laya or mergence or dissolution (Leeyate).. Before the formation of the universe all the components were said to have been in the shape of an elliptoid. On dissolution of the universe, just before eventual merger with God, it is said that the formation will be like that of an elliptoid once again Elliptoid shape is indicative of emergence

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and dissolution and of course reemergence too. Elliptoid signifies that which has neither any beginning nor an end. It is unlimited and never-ending. The Linga is referred to as Vaykta-Avaykta meaning it is neither of the manifest world nor is it totally un-manifest. Known as RupaArupa, meaning with form and without form; the perfect balance for a man to worship. The Shiva Linga is the perfect balance between the two, being neither of this world nor that. To worship an idol with all regular parts belongs to this world and to worship the totally unmanifest God takes time. The Shiva Linga is elliptical in shape, only half the ellipse is visible to us, showing that this created world is only a part of God and there is much more to Him beyond this created world. An ellipse is but another form of a circle, when the centre of the circle separates into two. When a circle becomes bifocal an ellipsoid is formed. It can then be said that when the perfect circle is split into two an ellipsoid is formed yet retaining some of the perfection of the circle. A circle is the most appropriate geometrical representation of God. The circle neither has a beginning nor end. The distance from the centre of the circle to the surface is always the same. therefore the split circle or the ellipse represents the Shiva-Shakti tattva. Shiva Linga stands as a sign of this. If you see a flame in the lamp, it is similar to the Linga form, Shiva is that light without a beginning or end. He is that glorious eternal light and a Linga represents that. The linga finds mention in the Upanishads Avyakteshu parah purusho vyapako Linga yeva cha
(Katha Upanishad)

Na cheshita naiva cha tasya Lingam(Shvetashvetara Upanishad)

Mahadadyam Vishesantam Lingam (Maitri Upanishad

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Q 5: Often one notices a conical vessel with constantly dropping water placed on top of the Siva Linga. What does it convey?

A: The vessel, normally conical in shape, is indicative of mind. The message conveyed is that mind should be full of thoughts about God and each one of our thought should drop on (be about) God only. The conical vessel also symbolizes the constantly decreasing age since the time of birth and the need to ensure that the remaining period before death is spent only with thoughts on God and increasing the knowledge of truth by distancing from illusory world. Believers say that Siva is a rudra murthi and needs to be cooled down and hence the constant dripping of water. It is to be understood that rudra (rud+hara). Rodhana means weeping or dukha and Hara means eliminator. The root cause of all misery is ignorance. The real rodhana is therefore ajnaana, ignorance. Rudhra therefore stands for eliminator of ignorance. The root ignorance is the mistaken notion that one is his body or mind or intellect. The distancing of one from the body/mind/intellect syndrome is enabled by constant thought on the Lord. We should by dwelling our thoughts constantly on the Lord invoke Him to remove our ignorance which is the root cause of our misery.

"Worship with the aid of images in India was not idolatry, as (was in the case) in Arabia,"
Al Beruni, the great Muslim scholar.

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Q 6: Why is Siva called Neelakanta? How can one swallow poison and yet hold it from going down the stomach? A: Nilakantha: Blue throated When the Devas and Asuras churned the ocean for amrita, first a fiery poison called halahala was produced which threatened to overcome everyone. Lord Shiva saves them by swallowing it. It got no further than his throat which turned blue in the process. Hence Lord Shiva is known as Nilakantha. During the Pralaya when the present cycle of the world is ended, He will vomit forth this poison again to destroy the world. This should not be seen as a negative thing. Just as fire burns but is also called pavaka ("purifier") because it reduces things to their essence, the pralaya is not the end of the story but the beginning of the renewal of the world and the beginning of its new cycle. It is only poison to samsara. There is an inner meaning too. Lord Shiva is Yogeshwara - the lord of Yogis. It is due to His complete self-mastery that the halahala is contained in suspended animation as it were in His throat. In that state it is nether non-manifest or manifest but inert, perpetually ready to activate its potential. The halahala is also symbolic of mantras. Whereas to signify memorizing something, an English speaker might say he has it "by heart", in Sanskrit-derived languages we say it is kanthastha "in the throat" Lord Shiva has all the mantras in His throat. In the wrong hands they are poison. In the hands of an expert, they have great power for good. While churning the ocean, several siddhis or accomplishments came out of the ocean. (read: while performing yogic tapas several attainments come on the way to Samadhi). These attainments that accrue to the spiritual seeker while he churns his mind tempt him to use them. Should he be tempted to use them he is sure to fall by the

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way side and slip away from his goal of Samadhi. Worshipping the master meditator Lord Siva will help him keep away from the siddhis and remain focused. The Lord will make sure that the seeker is not allowed to swallow /use the attainments.

Q 7: Why is the dancing Nataraja so famous? What does it represent? A: The symbolism shown in Nataraja uses many subtleties to convey several messages at the same time through a single image. The dancing Nataraja is the richest and most elegant symbol of all. The Dancing Siva: Lord Siva and His counterpart Goddess Parvathi are always associated with the energy aspect of creation. Fritjof Capra, the noted physicist says, The dance of Shiva is the dancing universe, the ceaseless flow of energy going through an infinite variety of patterns that melt into one another. The dance in toto: The limb The dance in toto The meaning The spiritual significance With his hair flying in His dance is a divine all directions and activity that suffers no hands and feet in conflicts. It entertains our dynamic motion, the suffering minds and dispels image of Nataraja is our ignorance. a symbol of harmony and rhythm.

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Natarajas dance depicts the continual dance of creation and destruction involving the whole cosmos; the basis of all existence and of all natural phenomenon. Ananda K. Coomaraswamy (Dance of Shiva) says: How amazing is the range of thought of the rishi-artists who brought forth the image of this reality, a key to the complex tissue of life, a theory of nature, universal in appeal to the philosopher, the lover, the artist of all ages and of all countries! Here is perpetual movement, perpetually poised-the rhythm of the spirit. There cannot be a more exact or more wise creation of the image of that Energy which Science must postulate behind all phenomena. If we would reconcile Time with Eternity, we can scarcely do so otherwise than by the conception of the alternations implied by the drum and by the fire In the night of Brahma, Nature is inert and cannot dance till Siva wills it. He rises from his rapture, and, dancing, sends through inert matter pulsing waves of awakening sound, and lo! matter also dances appearing as a glory round about Him. Dancing, He sustains its manifold phenomena. In the fullness of time, still dancing, he destroys all forms and names by fire and gives new rest. This is poetry, but none the less, science! Modern physics has revealed that every subatomic particle not only performs an energy dance, but also is an energy dance; a pulsating process of creation and destruction. For the modern physicists, then Shivas dance is the dance of subatomic matter.

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Third eye: Burning away ignorance in the seeker

Matted hair Lack of body conscious-ness Absence of false ego. Desire-lessness

The circle of fire represents the cosmos consciousness

Representing obscuring grace stands upon Apa-smara-purusha, a soul temporarily earth-bound by its own sloth, confusion and forgetfulness

The limb third eye

The meaning eye of wisdom instrument of annihilation of desires

The spiritual significance His three eyes represents the three worlds, the sun, the moon and the earth, the three paths of liberation and the

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triple nature of creation. The fiery ring surrounding , prahabhamandala, represents the universe with all its illusion, suffering and pain

The circle of fire

represents the cosmos

Long matted hair

Apa-SmaraPurusha

Brahma and Vishnu asked Shiva to accept the Ganga Absence of ego. into his matted locks. Denotes spiritual Confined in Shiva's life and His great hair, Ganga lost the powers wild force of her flow and became a placid, life-giving river. Apa-smara-purusha: (Sanskrit) "Forgetful He represents person." The soul ignorance and under Siva's foot of heedlessness , that obscuring grace, the seeker initially depicted in Is. numerous icons.

In India, in particular, a symbolic image

represents one or another of the divine attributes, which is called pratika, for it is neither an idol, nor does it take on any qualities from that thing which it really is, an aid to meditation and a supplementary means toward realization.
Ren Gunon (1886-1951)

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Upper Right Hand Damaru Creation

Upper left hand bowl of fire destruction the dissolution of form

Lower Right Hand Abhaya Hasta Protection

Lower left hand gestures toward foot liberation The spiritual significance from which creation issues forth signifies the evolution of the universe From sound came all language, all music, all knowledge.

The limb upper right hand

The meaning Damaru

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The lower right hand is raised Abhay a Mudra The thumb

Blessing Protection

represents Paramatma, straight and still. The forefinger represents the Jivatma, bent and joining the paramatma. When there is union, there is no second and hence no fear. the upper left hand bowl of fire The flames represent the destructive energy with which Nataraja dances at the end of each cosmic age, cleansing sins and removing illusion. varada mudras The lower left hand shows downwards in assurance that Shiva's grace is the refuge for everyone, the way to liberation. indicates surrender to HIS feet

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The uplifted left leg that releases the mature soul from bondage

The right leg: representing obscuring grace stands upon Apasmara-purusha

The right leg

The image representing obscuring grace stands upon Apasmarapurusha a soul temporarily earthbound by its own sloth, confusion and forgetfulness

The message Know that you are that Apasmara purusha, You have the forgotten tat you are the Atman.

Seek the Lords help and overcome ignorance. is revealing grace. Even as you stand firm with one foot in This leg is called Kunchita- the world , pada.

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The uplifted left leg (Kunchita = raised, lifted or bent). releases the mature soul from bondage. The raised foot indicates the fourth state beyond these three and that is why it is indicated by His own left index finger of the right hand as the only refuge. Learn to raise the other foot away from the world and step into the realm of the Real

Q 8: What do Tiger Skin, Trident and Cobra represent? A:

The image The deer / tiger Felled desire skin

The message Do not be too attached to the world of sense objects. Learn to detach.

The cobra around Nataraja's neck

signifies supreme renunciation kundalini shakti The snake symbolically represents control over desire and sensuality. Practice upasana and Cosmic power resident gain control over desire within all and sensuality

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The tiger skin Destruction of rajasic quality Gain control over symbolically signifies animal nature / rajasic guna. His ability to control and transform animal nature Raising of kundalini Practice pranayama shakthi, the centre of And subdue the the trident by regulation qualities of Rajas, and Thamas in you. of inhalation and exhalation. Turn to be a Sattvic Also Represents individual and the transcending of eventually transcend three qualities, namely even Sattva to merge sattva, rajas and with the Supreme. tamas With the moon there, The moon that adorns His head becomes the his head represents the night sky, for which he movement of time and earned the name also His cosmic Vyomakesa (one who proportions. Waxing has the and waning moon sky or space as his symbolizes the hair). constant change that Siva represents. Through the waxing and the waning of the moon Shiva creates different seasons and rejuvenates life.

The trident Crescent on Shivas head

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Q 9: Ganga descending on earth and Lord Siva consenting to take it upon his head first and then let it flow on earth in seven streams What is being conveyed? A: Several of the mythological tales and images were evolved as a result of tantra. Tantra as we know today is largely mixed up with black magic and such other practices. Tantra is derived from two Sanskrit words - Thanoti (to expand) & Trayate (to liberate).Expansion means to grow beyond one's boundaries. Thanothi means the expansion of Consciousness ad infinitum. Individual consciousness should expand to Universal Consciousness for mergence in the Supreme Self. Trayate means to liberate, to liberate man from bondage. In the body plane, the story of Ganga reveals the divine origin of kundalini and its descent through the various chakras of the body into the lowest chakra, the mooladhara corresponding to the patala regions of the world, where it remains coiled like a serpent till it ascends again into the higher chakras

during ones spiritual sadhana. The legend is that man was not fully evolved to strive for and gain spiritual salvation, as the force of energy flowing into him was too much that would have shattered him. Lord Siva helps in making sure that the force is reduced and moves slowly down the spine to get embedded in the mooladhara. The Lord also assists him in evolving a method of attaining spiritual salvation by practices that lets the kundalini shakthi that is so embedded rise gradually and reach sahasrasra

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Symbolically, on the earth plane, the river stands for divine consciousness. It descended into the earth consciousness through the efforts of sage Bhagiratha. But since the earth was not sufficiently evolved to receive its full consciousness, Lord Siva came forward to allow it to fall on His head first and then flow down.

Q 10: What is the meaning of pati, pasu and pasa? A: Followers of Saivism are familiar with three words: pati, pasu and paasa. 1. Pati is Siva himself, the lord and husband (Paramatma) 2. Pasu is the deluded self that is caught in the cycle of birth and death (Jivatma) 3. Pasa is the bond that binds the pasu to this world and it gains liberation through devotion and surrender to pati. aspects of Lord Siva The Pasupatinath temple at Nepal is a very important pilgrim centre for the followers of Saivism.

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Q 11: Why is Siva always referred to as a destroyer? A: Destruction here should not be interpreted to mean physical destruction. Siva is a rudra, rodhana hara, destroyer of rodhana, the weeping, the root cause of which is ignorance. Sivas destruction is not negative. It is a positive, nourishing and constructive destruction that builds and transforms life and energy for the welfare of the world and the beings that inhabit it. He destroys in order to renew and regenerate. His destruction is the destruction of an artist, or a surgeon or a cook. Through destruction he facilitates the smooth transitions of things and events from one stage to another. He destroys our imperfections in order to ensure our spiritual progress. He destroys our illusions, desires and ignorance. He destroys our evil and negative nature. He destroys our old memories, so that we can move on with the movement of time. He destroys our relationships, attachment, impurities, physical and mental wrong doings, the effects of bad karma, our passions and emotions and many things that stand between us and God as impediments to our progress and inner transformation. And in the end when we have made sufficient progress, when we are ready and prepared, and when we are willing without any inner conflict, he destroys death.

"Just as the rain water that falls from the sky eventually reaches the ocean, so also all the worship offered to Him, by whatever name you wish, or in whatever form you like, ultimately goes to the one ultimate, infinite, Supreme Reality." Mahabharata

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Q 12: What is the idea in showing a river flowing out of the head of Lord Siva? A: Siva represents the heat or fire element. Water comes out of heat. In order to indicate this scientific principle river Ganga is shown to stem out of Lord Sivas head. Out of Sound comes heat and out of heat water. While damaram, the drum indicates Siva the creator, Ganges indicates Siva the preserver.

Q 13: Will Sivas third eye burn one into ashes? Is it proper to have the photo of Lord Siva in our homes? A: By all means one can happily have the photo of Lord Siva in the home. Siva means auspiciousness. The third eye represents the opening up of vision of cosmic consciousness. What gets burnt by the opening up of the third eye is ignorance. Dawning of knowledge is coterminous with destruction of ignorance. Siva is not a destroyer. Rather He helps one to withdraw. Withdrawal is wrongly understood as destroyal. Siva third eye also means that the Lord can perceive events of the past, present and the future. According to the Science of Yoga, the third eye means life force coiled up at the mooladhara entering ajna chakra at the middle of the temple.

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Q 14: What is the symbolic meaning of the snake associated with Lord Siva, Mahavishnu, Lord Krishna and Kali Matha?. A: In religion, mythology, and literature, serpents and snakes often stand for fertility or a creative life force. They have also been associated with water and earth because many kinds of snakes live in the water or in holes in the ground. The ancient Chinese connected serpents with lifegiving rain. Traditional beliefs in Australia, North America, and Africa have linked snakes with rainbows, which in turn are often related to rain and fertility. As snakes grow, many of them shed their skin at various times, revealing a shiny new skin underneath. For this reason snakes have become symbols of rebirth, transformation, immortality, and healing. The ancient Greeks considered snakes sacred to Asclepius, the god of medicine. The symbolic meaning of the snake and skull in the mythological realms indicate: Skull is a representation of impermanence, transition, and freedom. It signifies the liberation of worldly burdens. Duality between mans identification with conflict between life and death The impermanence (illusion) associated with this conflict Mans ability to recognize this message of impermanence Mans ability to utilize the power available to him to over come this conflict

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The snake stands for all the evil and demonical nature in the world. By wearing the snake around his neck, Lord Siva gives us the assurance that no evil can touch us or destroy us once we surrender to Him The snake also stands for the power of kundalini, which is described as a coiled serpent lying dormant in the muladhara chakra of all human beings and descends upwards when one starts ones spiritual journey and becomes increasingly divine oriented. The snake around the neck of Siva conveys the meaning that in him the kundalini not only has arisen fully but is also actively involved in the divine activity. The snake also stands for all passions and desires. By wearing the snakes around his neck, Lord Siva conveys the message to all his devotees that He has overcome all desires and is in full control of Prakriti, or maya and its various machinations The snakes natural process of molting or shedding its skin is symbolic of the human souls transmigration of bodies from one life to another. Ultimate ascension & surpassing of conflict & illusion altogether. India is the cradle of the human race, the birthplace of human speech, the mother of history, the grandmother of legend, and the great grand mother of tradition. Our most valuable and most constructive materials in the history of man are treasured up in India only.

Mark Twain

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Q 15: Why does Durga use trisul to vanquish the demon? A: Durga is abbreviation for dur (bad/evil) gati (movement/ way) nashini. Dur gathi refers to bad movement of the mind. The demon in question is the demon sitting in each one of us pushing us in wrong direction and wanting us to commit evil acts. Through devotion to Goddess Durga and by the practice of pranayama the devotee can quell the demonic rajasic and thamasic tendencies in him. The word Durga also means a fort or a place that is protected and thus difficult to reach, the remote and inaccessible. Goddess Durga protects mankind from evil and misery by destroying evil forces such as selfishness, jealousy, prejudice, hatred, anger, and ego. She is usually depicted with multiple arms, wielding a rather dazzling selection of arms from the ancient world and mounted upon a very fearsome lion. Sometimes this animal becomes a tiger, and she is called Amba then. Trisul is indicative of the need to use breath regulation to control mind. In the three sula the left and right are indicative of the ida and pingala. The centre represents sushumna.

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Pranayama, the regulation of breath is done by controlling ida and pingala and ensuring the upward movement of the central sushumna nadi. Sushumna also represents the "Kundalini" - the serpent power that sleeps in the bottom of the spinal cord of human beings, raising of which opens the third eye and thus ensure total liberation from agyaana, ignorance. Through out India it is common to see ida and pingala represented as two serpents and devotees worshipping them. Breath regulation was identified as the key to mind control, which in turn was observed as key to even good health. Not surprisingly the insignia of modern medical profession (American Medical Association) shows ida and pingala on the right and left sides with sushumna at the centre. The three together is given the image of trisul. Hatha Yoga pradipika states that mind and praana are mixed like milk and water. Where there is praanic activity, there is mind and where there is mind there is praana. Breath is the gross form of mind. Till the time of death, the mind keeps breath in the body; and when the body dies the mind takes the breath along with it. Therefore, the exercise of breath-control is only an aid for rendering the mind quiescent. Like the practice of breath-control. meditation on the forms of God, repetition of mantras, restriction on food, etc., are but aids for rendering the mind quiescent. Durga is also shown as riding on a tiger (sometimes a lion). Here again, tiger is symbolic of ferocious mind all the time pouncing on an object. Mind and object are coterminous. Through devotion to Durga one can control his mind. Lion or Tiger are symbolic of rajasic nature in man.

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Arjuna asks Lord Krishna: What force is that, that drags us towards the objects and propels us to sin, even against our own will- as if by some compulsion? Lord Krishna answers: Know that the enemy here on earth is desire and anger, which arise from all consuming rajasic guna Mind arises when contact arises. Mind by its very nature is out-going. Its attraction to sense objects makes it see millions of objects, where none exists. Mind acts like a prism, distorting the unified image and showing multiplicity where unity alone exists. Worshipping Goddess Durga, practicing pranayama and understanding mind and its nature and thus distancing one self from his mind by learning to witness the mind are ways to keep oneself away from the ferocious mind that drags one into endless difficulties.

"Hinduism is an imaginative, an "imagemaking, religious tradition in which the sacred is seen as present in the visible world the world we see in multiple images and deities, in sacred places, and in people. The notion of darsan call attention as students of Hinduism, to the fact that India is a visual and visionary culture. God is eminently visible, although human beings have not always had the refinement of sight to see Diana L. Eck

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Q 16: What is shakthi? A: The Sanskrit word Shakti can be translated as meaning "power" or "energy." It is derived from the parasmaipada verb root "shak" which means "to be able", "to do", "to act". Shakthi power is that which makes the author think and write and what makes the reader read. Without Shakthi that makes the seed sprout out forcing earth around and above and it is shakthi that makes the earth and other planets move around sun. Shakthi is want makes even the sun move in its orbit.

"Without a form how can God be mediated upon? If (He is) without any form, where will the mind fix itself? When there is nothing for the mind to attach itself to, it will slip away from meditation or will glide into a state of slumber. Therefore the wise will meditate on some form, remembering, however, that the form is a superimposition and not a reality."
Vishnu Samhita (ch 29, v 55-7)

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Q 17: Why are ten days devoted to the worship of Goddesses during the dashara festival? A: Goddess Mother, the supreme Shakti manifests herself in the form of Durga, Lakshmi, and Saraswati. Goddess Mother, manifests as

Durga

Lakshmi

Saraswathi

Energy aspect

Material aspect

Knowledge aspect

Kriya Sakthi

Ichchaa Shakti.

Jnaana Sakthi

The body indicates Kriya Shakti. The mind is the repository of Ichchaa Shakti. The Atma is Jnaana Shakti. Kriya Shakti comes from the body, which is material. The power that activates the body that is inert and makes it vibrant is Ichchaa Shakti. The power that induces the vibrations of Ichchaa Shakti is Jnaana Shakti, which causes radiation of energy. The navarathri, the nine nights are devoted to worship the three Goddesses Durga, Lakshmi and Saraswathi. While Durga represents

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the Kriya sakthi in us, Lakshmi and Sarawathi represent the Iccha Sakthi and the Jnana Sakti respectively. Kali or Durga is a demon killer (Kriya Sakti). Demons are the Tamasic (Dark) demons in our mind: Kama, Krodha, Lobha, Moha, Mada, Matsarya (desire, anger, greed, delusion, pride, and envy). Out of total ten days of worship the fist three are to be devoted to mother Durga and seek her help in ensuring that the bad tendencies like anger, jealousy etc within us are removed. Once Kali or Durga kills these demons, Lakshmi (Ichcha Sakti) takes over the mind and helps us get rid of Rajasic Vikshepa (False perception; distraction; to and fro oscillations of the mind; gales of desire blowing in the mind) which are hard to remove from the mind. Lakshmi helps man acquire the Will Power (Ichcha Sakti) and get rid of remnants of desire and falseperception by Upasana (worship). What is left is ignorance meaning spiritual ignorance. Spiritual enlightenment is infused by Saraswati (Jnana Sakti). The eradication of impurities, desires and ignorance with the help of these three deities is celebrated for nine days and nine nights, 3 days and 3 nights for each deity. It takes nine days and nine nights to defeat these demons. Saraswati means "the essence of one's own self." Saraswati denotes that aspect of the Supreme reality which represents knowledge, learning, and wisdom Nine manifestation of Mother Goddess (Durga, Bhadrakali, Amba, Annapurna, Sarvamangala, Bhairavi, Chandika, Lalita, and Bhavani) are celebrated over nine nights. The tenth day is Vijayadasami, meaning victory (over the demons of the mind; realization and emancipation) on the 10th day.

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Q 18: Why is Surya shown as driving a chariot with only one wheel when but driven by seven horses? A: The Sun God who adorns vedas is also worshipped as time. He is said to have made the whole universe as his chariot and rides on the wheel of year with the as horses. The whole universe is symbolically presented as a single wheel. Single wheel is the year. The seven horses represent the seven days of the week as well as the seven colors that emanate from the Sun. The seven types of Vedic metres (Sapta chandas) are also represented as seven horses. Surya is considered to be the physical version of Omkara. Surya shines with the effulgence of the vedas and Omkaara. Surya born out of Aditis womb (Aaditya) is also looked upon as a rescuer of gods who were humiliated by the demons. Lord Surya is a potent source of life around and vitamin D is found in Sunlight. Hundreds of studies now link vitamin D deficiency with significantly higher rates of many forms of cancer as well as heart disease osteoporosis multiple sclerosis and many other conditions and diseases. Lord Suryanaryana Murthy, the sun God is called 'Prathyaksha Daiva', i.e,. the God whom we are all seeing. The Sanskrit sloka says "Arogyam Bhaskaradithyam" which means the Sun is the Lord of Health. Lord Surya gives light, health, happiness to one and all in the Universe. Among Lord Shivas three eyes, one of them is Surya. Surya is the friend of Lotuses. Surya fathered Vashistha, Sugreeva and Karna.

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Q 19: Goddess Saraswathi is always playing the veena, but why? A: Saraswati, goddess of learning, has always been revered. Indian philosophy treats both Word (SHABDA) and Sound (NAD) as Brahma. Hence, Saraswati has always been depicted with a string instrument. Mother Saraswati is the Goddess of learning, knowledge, and wisdom. The name Saraswati itself is one of the most beautiful in all Sanskrit. It means. Flowingly elegant. Saraswati is represented in Hindu mythology as the divine consort of Lord Brahma, the Creator of the universe. Since knowledge is necessary for creation, Saraswati symbolizes the creative power of Brahma. Vasanta Panchami is the festival of Saraswati, the goddess of knowledge and learning. She represents the free flow of wisdom and consciousness. She is the mother of the Vedas, and chants to her, called the Saraswati Vandana often begin and end Vedic lessons. She has four hands representing four aspects of human personality in learning: mind, intellect, alertness and ego. She has sacred scriptures in one hand and a lotus the symbol of true knowledge in the second. With her other two hands she plays the music of love and life on a string instrument called the veena. She is dressed in white the symbol of purity and rides on a white swan and a peacock.

"Idol worship is part of human nature. We hanker after symbolism. Images are an aid to worship."
1921 in Young India: Mahatma Gandhi

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Q 20: What is the significance of ardhanareeswara? How can there be a person that is half male and half female? What is the message that is conveyed by such a portrayal? A: The ardhanareeswara form describes two opposing and, at the same time, complementary (completing) aspects of any one phenomenon (object or process), say matter and anti-matter called energy. The male/female form is a derivation from linga roopa. It will be of interest to note that the Chinese term liangyi means "two mutually correlated opposites". The Ying and Yang is similar to the ardhanareeswara form. The ardhanareeswara form explains the concept that Shiva stands for. In this aspect he draws the feminine into his own self. He is half man, half woman; a symbol of the Samkhya philosophy which talks of Purusha (the male energy) and Prakriti (the female energy) together constituting the cosmic energy. The Ardhanareeswara form encompasses every thing from action to inaction, eternal rest to endless activity, the terrible and the benign. The Devi depicted on the left half of the deity, is the power of god by which creation, protection, and destruction of the universe is accomplished. The form of Ardhanareeswara brings together the differences in the male and female and at the same time the similarities. The male hormone Testosterone in women and the female hormone Estrogen in men testify to the fact that characteristics of both sexes are present in each one of us. The production of these in our bodies keeps our personalities and our bodies in balance. The philosophy of the Ardhanareeswara places the genders on equal terms without question.

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According to the Linga Purana, Brahma, the creator had five mindborn sons (Akasha, Agni, Vaayu, Apah and Prithvi) but was dissatisfied with his sons for none of them showed any promise. He contemplated on Siva for solution. Siva himself appeared and told him He was his son. Siva then assumed the ardhanareeswara form. The world has never been altogether without the Wisdom- the Moola Veda, nor its Teachers. The degree and manner in which it has been imparted have, however, necessarily varied according to the capacities of men to receive it. So also have the symbols by which it has been conveyed. These symbols further have varying significance according to the spiritual advancement of the worshipper. This question of degree and variety of presentation has led to the superficial view that difference in beliefs negatives the existence of any commonly established Truth. But if the matter be regarded more deeply, it will be seen that whilst there is one essential Wisdom, its revelation has been more or less complete according to symbols evolved by, and, therefore, fitting to, particular racial temperaments and characters. Symbols are naturally misunderstood by those to whom the beliefs they typify are unfamiliar, and who differ in temperament from those who have evolved them. To the ordinary Western mind the symbols of Hinduism are often repulsive and absurd. It must not, however, be forgotten that some of the symbols of Western Faiths have the same effect on the Hindu. From the picture of the "Slain Lamb," and other symbols in terms of blood and death, he naturally shrinks in disgust (Extract from The Necklace of Kali, page 234, Garland of Letters by Sir John Woodroffe)

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Q 21: Why is Mahavishnu depicted as resting in an ocean on the back of a serpent that stretches itself to form His bed? A: Mahavishnu is depicted frequently in human form, sleeping on the great serpent Shesha and floating on the waters. One hand holds a lotus; a second holds a conch; a third holds a discus (which always returns by itself after being thrown); and the fourth carries a mace. The petals of the lotus are believed to symbolize the unfolding of creation; the conch is said to symbolize that from which all existence originates; and the discus and the mace reputedly were obtained by Lord Vishnu as rewards for defeating the God Indra. Mahavishnu is said to lie in the causal ocean or the Karanodak.He simply glances on Mahamaya and therefore puts in her the seed of this material universe.Mahamaya remains the ever obedient material energy of the supreme lord. All the natural elements like sky, fire, water, air and ether are created and also along with that are created mind, intelligence and false ego. Q 22: What do the six faces of Lord Subrahmanya portray? A: The six faces indicate that 1. They indicate that He is the source of the four Vedas, the Vedangas and the six schools of philosophy. 2. They also indicate His control over the five organs of knowledge as well as the mind

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3. The six faces may also be taken to indicate the six Chakras or the centres of energy in the human body which are known to Yogis The six faces indicate the Six Points Star (shatkona). A typical combination often found in the graphical structure of a Yantra is the superposition of two triangles, one pointing upwards (Siva) and the other downwards (shakthi), forming a star with six points (shatkona).This form symbolically represents the union of Purusha and Prakriti or Shiva-Shakti, without which there could be no Creation. Since Subrahmanya is a result of the union of Shiva and Sakthi, He is represented as having six faces. 4. The six faces can also mean that He represents wisdom, strength, detachment, fame, wealth and divinity, which are signified by his six heads 5. Three facets of Siva and three facets of Parvathi fused together.

Q 23: What is kavadi? What is the significance of carrying the kavadi? A: Kavady translates as Kavu & Adi and is a pole slung across the shoulder to evenly distribute the weight of whatever is being carried, usually in bundles on either ends of the pole. The carrying of kavady symbolizes the carrying of ones burden and then resting it at the feet of the Lord.

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Q 24: What do the vel, valli and Deivayana represent? A: In the words of Swami Sivanada, Valli, Deivayana and the Vel mean, respectively, Iccha Sakti, Kriya Sakti and Jnana Sakti, i.e., the force of Desire, the force of Action, and the force of Knowledge. It is indicated that all these three abide in Subrahmanya, who is Para Brahman Himself. The fact that Desire and Action forces are kept on either side of Him and that Jnana Sakti or the force of Knowledge alone is kept in His breast points out that Knowledge is the most important of them all and that it never gets separated from Him

When any devotee seeks to worship any

aspect with faith, and when by worshipping any aspect he wins what he desires, it is none other than Myself that grants his prayers. Howsoever men approach Me, so do I welcome them, for the path men take from every side is Mine. Lord Krishna

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Q 25: What does Shri Anjaneya stand for? A: What is there that He does not stand for? Shri Anjaneya is symbolic of total devotion, surrender, courage and conviction. 1. As Hanuman He stands for conviction. He has no anumaan (doubt) about the existence of God, Lord Rama. This absence of doubt gives rise to courage

2. As Anjali Putra, He represents prayerful attitude and total devotion, pure devotion, complete surrender 3. As Anjaniputra , He is not born (Anjani) in the normal sense the one who comes accidentally into this world but by his efforts ascends to the greater heights of spiritual evolution 4. As Vayuputra he is the breath body in us and can help the lower self Jivatma (Sita) that is lost to ignorance to reunite with Paramatma (Rama) As the son of Vayu, symbolically He also stands for the subtle body consisting of the breath body, the mental body and the intelligence body- the sukshma sarira. The mind is fickle (like a monkey) and jumps from place to place, going after things, engaging itself in innumerable activities that disturb the peace of the place. The mind, like Vayuputra can also travel where it wants to. It can fly in the air, cross the continents with the speed of thought

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5. By killing all the evil thoughts with its determination, It also lays a firm foundation for the kingdom of God (Ramarajya) 6. As Veeranjaneya, he is the source of courage and confidence for many a timid Heart 7. As Bhajarangbali, he is strong in both devotion and physical strength He is an ocean of virtues and friend of the pure hearted. He loves the ascetic qualities in man because only those who are detached and mentally free from the luxuries of life and desires can truly conquer the world of moha and attain moksha. 8. Truly there in none like Shri Hanuman, for he was an evolved God, born as a manifestation of Lord Shiva, but became a great devotee of Shri Mahavishnu through Lord Rama.

"Linga means a mark, in Sanskrit. It is a symbol which points to an inference. When you see a big flood in a river, you infer that there had been heavy rains the previous day. When you see smoke, you infer that there is fire. This vast world of countless forms is a Linga of the omnipotent Lord." Swami Sivananda

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Q 26: What makes the image of Lord Vinayaka so fascinating and appealing to everybody; young and old, the educated and the illiterate and men and women? A: The image is a perfect picture and none can ask for more. The image means everything to everybody and hence no seeker can go without getting blessed by a mere look at the image.

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Image Meaning Large head : Knowledge Message Gain knowledge through listening (ears) and reflection (large head) Do not look for perfection in the world, Perfection can be only in God.

The two tusks, one whole and the other broken, reflect the existence of perfection and imperfection in the physical world. Pot belly:

Gain an ability to digest whatever the whole universe is experiences life contained inside him brings. Four arms symbolize the four Vedas, the four aims of dharma, artha, kama and moksha and the four stages of life. These are respectively the mudras (or handgestures) denoting the granting of Keep the four aims of life in mind and take the help of scriptures and seek Gurus guidance

NO need to fear as long as you are attached to Lord Ganesa. He will not only

"The one who moves

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towards knowledge of the timeless is never afraid." Ganesha Arthava Veda boons and the dispelling of fear protect you but will also provide you.

The goad is an elephant goad. Hook yourself to In His hands He Lord Ganesa and holds such objects free your mind from as a rope or noose, desires. to trap the things which attract the Cut off bonds of mind to the world, attachment. and a goad or iron hook, to represent the need to control desires Ganesha is shown Move out into the with one leg on the world from the ground and the other entrenched field of one folded as if he spirituality and do were meditating not think that This reflects a religion is a et of balance between the rituals to be gone practical and through spiritual life, mechanically The best fruits of life are the blessings of Look for spiritual the Lord and fruits of compassion association with and detachment thoughts always on Him Mouse represents Know that desires desire. His vehicle is tie you down. Learn a mouse as mouse to gnaw and cut

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is known for its ability to gnaw through barriers. The combination of elephant and mouse ensures that all obstacles, of whatever size, are overcome through desires. With the help of Lord Ganesa Control desires and ride over it

Q 27: Did Lord Krishna and Arjuna discuss for 18 days when, the whole army on either side were waiting? A: Obviously not. But the main message conveyed here through this image is that the battle front of life is to be faced with the help of Lord Krishna who will ensure that the mind and senses are reined in from its object orientation that results in endless strife due to the inbuilt tendencies.- the tri gunassattva, rajas and thamas, caused by agyaana, ignorance. Note that while Pandava army faces east, the Kauravas were facing west. The symbolism here is that east facing would mean being knowledgeable. (Sun representing wisdom, light, knowledge); west facing means ignorance (Sun setting, light fading away, knowledge being absent)

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Chariot: Gross body Horses: Sense and motor organs that race towards objects Arjuna: Atma The soul assuming it to be the bodymind unit and experiencing anguish Krishna: Buddhi, intellect that should seek guidance of God Reins: Mind Chariot Wheels: Paapa and Punya

The armory used is abhyasa and vairagya, practice and detachment. The Gurus Aswatthama and others use the Brahmastra of Mahavakyas like Aham Brahmasmi, Pragyanam Brahma, Tatvam Asi and Ayam Atma Brahma. The Mahabharata war is actually the war that goes on in each one of us. In order to win this war to overcome ignorance one should be able to overcome the limitations posed by the seventeen, the five sense organs, the five motor organs, the four internal instruments referred to as anatahkarana (Chit, manas, ahankaara and buddhi) and finally the triple qualities of sattva, rajah and thamas; then on the eighteenth day, ignorance goes and knowledge dawns. The Mahabharata war takes place in Kurukshetra. Kuru means action, kshetra means centre. Kurukshetra is the action centre. The action centre is right within us, the constant battle that rages within

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us, between our own good (pandava) and evil (Kaurava) thoughts. The purpose of life is to win this battle. It can be won only with the help of Lord Krishna, the superior discriminating intelligence. Q. 28. Why is Lord Krishna depicted as blue skinned wearing yellow garment? What is the significance of the two colors? Why is the Lord shown as playing the flute? Why does peacock feather adore the head? Lord is omnipresent, present everywhere, earth to sky. In order to depict that he is everywhere, these two colors are chosen. In Tattva, (Tattva means 'that-ness. Tattva is an element or aspect of reality) air is depicted as blue circle. Earth is yellow square. Air is blue circle. Fire is red triangle. Water is crescent shape. Space/Spirit is the black oval shape. Krishna is the ideal of divine love, the God of love. And the divine love expresses itself by entering into man and filling his whole being. The flute is the human heart, and a heart which is made empty, free of attachment and aversion, will become a flute for the God of love to play upon. Rumi Masnavi, the great Sufi poet of Persia, explains this idea beautifully. He says the pains and sorrows the soul experiences through life, are like holes made in a reed flute, and it is by making these holes that a player makes the flute out of a reed. This means that the heart of man is first a reed, and the sufferings and pains it goes through make it a flute, which can then be used by God as the instrument for the music that He constantly wishes to produce. But as every reed is not a flute, so every heart is not His instrument. As

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the reed can be made into a flute, so the human heart can be turned into an instrument, and can be offered to the God of love. The peacock's feather in all ages has been considered as a sign of beauty and knowledge; beauty because it is captivating, knowledge because it is in the form of an eye. It is by keen observation that man acquires knowledge. Knowledge without love is lifeless. So, with the flute, the crown

of peacock's feathers makes the symbol complete.

29: Why did Arjuna's horses & chariot burn in flames after the Mahabharata war? A: After the Mahabharata war, Krishna took Arjuna's chariot to a remote place. He then asked Arjuna to get down. After Arjuna got down first, Krishna then got down from the chariot. Thereafter Krishna took Arjuna some distance away from the chariot and showed Arjuna the divine and invisible presence of Lord Hanuman on the chariot. The moment Hanuman got down from the chariot, the horses were burnt alive and the chariot exploded into pieces. The burning is symbolic of elimination of Arjunas identification with his body and the destruction or transcending of senses and mind. The divine presence of Lord Hanuman on the chariot protected Arjuna from certain death at the hands of Drona, first and then, Karna.

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Q 30: Why is Kali portrayed as a violent and ferocious Goddess? A: Kali is the Goddess of time. As 'the Dark One', she symbolizes Time, with its eternal round of death and rebirth. Kali is The Slayer of Time & Death; The Destroyer of Illusion. Kali's most common four armed iconographic image shows each hand carrying variously a sword, a trishul (trident), a severed head and a bowl or skullcup (kapala) catching the blood of the severed head. The image Hand with severed human head Hand with the skull bowl The message Severed human Head signifies human Ego which must be slain by Divine Knowledge in order to attain Moksha Kapala the skull reminds us once more of the cycle of death and rebirth, while its form as a begging bowl indicates that this may be overcome through wandering asceticism The sword (khadga), which cuts us free from those attachments. The sword brings death but can also bring release, through wisdom. Lasso (kalapasha), the 'noose of time' indicates how we in our life are snared by time and attached to worldliness. Represent the three-fold aspect of time - its creation (Brahma), continuance

Hand with a knife

Hand with a noose Hand With trident

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(trishula). (Vishnu), and destruction (Shiva). But, as the trident, these three aspects of time point beyond themselves to a transcendent unity. Permanent, not subjected to change like colors that are a product of white and white in turn changing to colors. Each skull in the chain indicates yet one more death and rebirth linking us into the cycle of existence. symbolizes her being beyond the covering of Maya Shamed at not having noticed Shiva being trampled by her in her blind fury.

Shown as very dark Garland of skulls kapalamala Often depicted naked Protruding tongue

Q 31: Each God has a vehicle of His or Her own and several birds and animals are associated with God in this regard. What do they symbolize?

: Ancients were keen observers of nature and animals and birds. They noticed that these birds and animals have several distinguishing characteristics. Hence they associated them with God to emphasize

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that aspect for which the God is known for. Some of the vehicles of various Gods and Goddesses are listed below: God / Goddess and the associates Vigneswara Animal / Bird characteristic Mouse: Implied message

Surya

Known for its ability to claw its way through any obstacle. Known also for timidity and nervousness. One wheeled vehicle drawn by Seven horses:

Try to get claw your way out of spiritual obstacle with the help of Lord Vigneswara. With Ganesas blessings timidity and nervousness that mouse represents can be overcome. One wheel represents one year, when the earth goes round the Sun Seven horses represent seven days in a week.

Brahma

Hamsa / Swan: Brahma is God of knowledge. He moves in our lake of consciousness. The word "Hamsa" is a combination of two words "aham"+ "sa" , which mean "I am He". This awareness that one is God exists only in enlightened He has the power to give us this knowledge about our true nature Learn to discriminate the right from the wrong

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persons. Hamsa is credited with the ability to segregate water from milk, the height of discrimination. The Swan and Peacock and strive to know who you really are.

Sarawathi

Like the peacock learn to balance well. Like the peacock which eats snakes learn to seek the blessings of Goddess and eat away (get rid of) desires (Snake represents desire)

Mahavishnu

Swan because She is wife of Brahma and represents Knowledge and Wisdom. The Garuda and the snake:

Garuda and Snake represent a pair of opposites. Garuda eats snakes. In Lords presence both are subdued. Be away from likes and dislikes. Snakes are under total control of the Lord. He is beyond fear and desire that snakes represent. Seek His blessing and move beyond fear and desire.

Snakes acting as a hood.

Mahavishnu has snakes are the bed and the hood.

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Shri MahaLakshmi

Lakshmi rides on an owl named Uluka. (means 'owl' in Sanskrit), is also one of the names of lndra, the king of the demigods, who personifies wealth, power and glory.

The owl is a symbol of wisdom, seriousness and thoughtfulness.

Be thoughtful. Seek wisdom. Come out of the darkness of ignorance, avarice and selfishness. The Goddess Lakshmi will enable you to reach the lakshya of attaining moksha. The lotus bud is born in water and unfolds itself into a beautiful flower. Hence it is taken as the symbol of the universe coming out of the primeval waters and manifesting itself in all its glory

Gaja, it is taken to be god himself (ja=place of origin or birth of the universe; ga=gamya, the goal to be reached ultimately

The lotus seat, which Lakshmi is standing/sitting upon, signifies that while living in this world, one should enjoy its wealth, but not become obsessed with it. Such a living is analogous to a lotus that grows in water but is not wetted by water.

The word ''Lakshmi'' is derived from the Sanskrit word Laksme, meaning "goal." Lakshmi, therefore, represents the goal of life, which includes worldly as well as spiritual prosperity.

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Siva Nandi In the old temples Nandi can be observed to be positioned in front of Lord Siva, with one eye on the Lord and the other on the world. Like the Nandi keep your one eye focused on the Lord, even when engaged in worldly activities.

Bull represents virility and unbridled energy. Bull is thus symbolic of uncontrolled kama. Parvathi / Durga Lion / Tiger

Durga stands for dur + gathi nivarini . Mind has a tendency to pounce on objects of assumed pleasure. Minds speed and direction should be on the Goddess.

Lion and Tiger are symbolic of extreme rajasic quality of ferociousness. They pounce of their prey with no mercy shown. They stand for cruelty, mercilessness, anger, violence and hostility towards other beings.

Seek the help of Goddess to annihilate your desires. Parvathi with her grace can help man control all negative qualities and become enlightened

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Yama Water Buffalo Lord Yama delivers people from Thamasic qualities. Death does not represent annihilation, but a continuity in search of knowledge. Yama helps in that continuity.

Karthikeya

Dark black in color, represents ignorance and thamas. Peacock

Karthikeya is known for Wisdom and beauty. Seek beauty by gaining wisdom, not in physical matters.

Seated on his peacock vahana named Indranilaratha, Karttikeya is the symbol of youth, beauty and valor. Saneeswara

Crow is the slow moving bird that is also dark black in color.

Since Saturn is a slow moving planet which has significant effect on humans it is shown to use Crow as vahana.

"Idolatry in India does not mean anything horrible. It is the attempt of the undeveloped minds to grasp high spiritual truths."
Swami Vivekanada

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Q 32: What is the significance of the eighteenth step leading to the Lord Ayyappa? A: The eighteenth step is called the Padinettampadi in Malayalam and Tamil. It is believed that "Parasurama Maharshi" who retrieved Kerala from the sea by throwing his axe, installed the idol of Ayyappa at Sabarimala to worship Lord Ayyappa. The first five steps signify the five Jnanendriyas or the sense organs of sight, smell, touch, taste and hearing The second five steps refer to the Karmendriyas or the motor organs of feet, hands etc. The next four steps refer to chit, manas, buddhi and ahankara. The last three steps refer to the three gunas of sattva, rajas and thamas. If and when these seventeen steps are crossed over, on the eighteenth step the Lord can be seen. That is, unless the spiritual aspirant after undergoing tapas and austerities represented by the severe preparation involved before reaching the Sabarimala temple, is able to get over the sensual pleasures represented by the ten indriyas and later get over the feeling of me and mine as represented by the foursome of chit, manas, buddhi and ahankara and finally become triguna atheetha ie go beyond the limitation of the sattva, rajas and thamsic gunas imposed by the play of maya / avidya; one cannot see God. 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.

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Chapter 2

Itihasas and the inner meaning

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Q 33: What is meant by Itihasa? A: Itihasa can be split as iti + ha + asa. It indeed was. Itihasas are definitely recorded events as they happened. But the great seers have utilized the opportunity to teach basic spiritual truth too. The original meaning of Itihaasa had a more precise connotation than the word History. Itihasas are usually epic poems. The two most important Itihasas are the Ramayana, and the Mahabharata. According to both sruti and smrti, the Itihasa and the Puranas are considered the fifth Veda. SrimadBhagavatam (3.12.39) states, itihasapuranani pancamam vedam; and (1.4.20), itihasa puranan cha pancamo veda ucyate.

Q 34: What is meant by Ramayana? A: The name Ramayaa is a compound of Rama and ayana "going, advancing", translating to "Rama's Journey". The journey can be interpreted as the journey of the jivatma towarsds the paramatma.

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Q 35: How ancient are Ramayana and Mahabharata? A: It is very difficult to give a calender year origin to these great epics. While traditionally the epic belongs to the Treta Yuga and dates as far back as 880,000 years in the past, cultural evidence (the presence of sati in the Mahabharata but not in the main body of the Ramayana) suggests that the Ramayana predates the Mahabharata The Ramayana consists of 24,000 verses in seven books, and 500 cantos (kaandas). According to literary scholarship, the main body of the Ramayana first appeared as an oral composition somewhere between 750 to 500 BC The earliest known references to the Mahabharata and its core Bharata date back to the 4th century BC. This may suggest that the core 24,000 verses, known as the Bharata, as well as an early version of the extended Mahabharata, were composed by the 4th century BC. Parts of the Jaya's original 8,800 verses possibly may date back as far as the 9th-8th century BC. With more than 74,000 verses, long prose passages, and about 1.8 million words in total, the Mahabharata is one of the longest epic poems in the world

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Q 36: Dasaratha had 3 wives, while his Son Rama is glorified for having had only one wife. Isnt there somewhere some incongruity? A: The story of Rama is not the story of an individual; it is the story of the Universe! Rama is the Personification of the basic Universal in all beings. One should not read Ramayana as if it is a historic event alone. One should keep aside his critical and prejudiced mind before opening the book of Ramayana. Humility and devotion should be the hallmark of one eager to find the truth and get benefited by. The following inner meaning should be properly understood. 1. Dasaratha: Combination of Dasa meaning Ten and Ratha meaning chariot. The ten refers to the five senses of perception and five senses of action. Dasaratha, the ten chariot king represents the human body with the five gyanendriyas and five karmendriyas. 2. Dasarathas wives represent the three gunas: Sattva, Rajas and Thamas. They are depicted as his three queens. Kausalya represents the characteristics of the first Guna namely Sattva / purity and clarity. Rama is thus the son of purity and hence born pure. Rama means, one who delights all. Since Kausalya stands for knowledge, Rama is symbolic of Wisdom or Gyana. Kaikeyi, who stands for the second of the three Gunas namely Rajas,/activity in life, gave birth to Bharata. Bharata means one who would come to have great administrative skill. Bharata symbolically

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stands for Dharma. Bharata also means one who is delights (ramyate) in Brahmagyana. Sowmitra: Literally meaning compassionate and friendly (mitra). She had two sons Lakshmana and Shatrughna. The name Lakshmana ( Lakshana+mana) means one who is endowed with all marks of auspiciousness. Lakshmana can also be viewed as one with Lakshye manas (focused towards the goal of achieving unity with Rama) Shatrughna (Shatru +Vigna) means the hurdle for the enemies. Both these brothers inherited the qualities of compassion and service from their mother. 3. The Four Goals of Life - the Purusharthas or aims of human life are the four Sons: Dharma, Artha , Kma and Moksha.

4. Rama is the Paramaathma and Sita the Jivatma. As long as Sita was ready to renounce and detach she could be in the company of Rama. But when attracted by the material object Mareecha, she lost Viveka (Lakshmana) and hence Rama (Paramatma). Once Viveka (discrimination) is lost, she was abducted by Ravana (ignorance). Sita was happy as long as she was engrossed with thoughts on Rama. Once her attention turned to the world (Golden Deer, Mareecha) away from God (Rama) her troubles started.

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5. In another context Rama could be viewed as the Jivatma in search of Sita, the embodiment of Truth. Rama could search for and regain Truth when accompanied by Lakshmana, who is symbolic of viveka and single mindedness and Hanuman, the symbol of courage and devotion. Rama, the Jivatma had to kill (overcome) the Rajasic (Ravana) and Thamasic (Kumbhakarna) nature and gain the company of Vibhishana (sattva). Ignorance is the result of one in the grip of rajasic (Vikshepa sakthi) and thamasic nature (Avarana sakthi) 6. The ocean that Sri Hanuman crosses represents the ocean of samsara. Only a devotee of the caliber of Sri Hanuman can cross the ocean. 7. The rakshas are symbolic of bad movement of mind and they need be killed with the guidance of a sage like Viswamitra (friend of the world). The Jivatma (Rama) should get the advantage of following administered rules and regulations (Vasishta) 8.Vali and Sugreeva represent individuals caught in the vortex of fate. While Vali does not listen to good counsel (Tara) and succumbs to temptations, Sugreeva overcomes limitation imposed by fate by befriending Lord Rama. 9. Ayodhya is absence of conflict. Where Rama is present there is no conflict.

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The Ramayana has to be read, not as the record of a human career, but as the narrative of the Lord, the Lord having directly descended on earth to exemplify how life is to be led and what practices and principles should be his guiding force.

"Since ancient times India has been famous for its wisdom and its thought. The ancient Persians, Greek and Romans were eager to learn from its sages and philosophers. When, in the eighteenth century, the first translations of some Upanishads and the Bhagavad Gita became available to the West, European philosophers rhapsodized about the profundity and beauty of these writings. Here they encountered a fusion of philosophy and religion, a deep wisdom and a concern with the ultimate that had no parallel in either contemporary Western philosophy or Western religion. Indian philosophy is highly sophisticated and very technical and surpasses in both in volume and subtlety."
Professor Klaus K. Klostermaier:

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Q 37: What is the spiritual significance of Panchavati in Ramayana? A: Panchavati is symbolic of human body made up of panchakoshas that envelope the atman. The panchakoshas or five sheaths are the annamaya, praanamaya, manonmaya, vignaanamaya and anandamaya koshas. Sita in panchavati is the jiva in the body. Rama in this context is symbolic of Paramaatma, Sita the jivaatma. Lakshmana symbolises viveka, the discrimination. So long as Lakshmana (Viveka) guides and safeguards by his constant companionship of Sita (jivaatma) there is no danger for the jivaatma and the jivaatma (Sita) can happily live in the presence of Rama (Paramaatma) Sita was living happily so long as it did not lose the company of viveka and does not break communion with Rama the paramaatma. Difficulty arose when discrimination (Lakshmana) is lost or given a go-bye, due to the influence of moha / attachment (Mareecha in the guise of golden deer). The Jivaatma, infatuated by the illusory golden deer loses sense of discrimination and refuses to listen to the wise counsel of Lakshmana (viveka) and pushes viveka out by abusing him and suspecting him. Modern man attracted by the material goods acts without discrimination, loses his contact with divinity and gets into endless difficulty. Sita was happy so long as she was guided by discrimination and enjoyed the presence of the divine Rama. Modern man can similarly enjoy his life in the body comprising the five

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sheaths as long as he enjoys the company of his chosen God and acts with discrimination.

While Sita was tempted by the deer skin, Ravana was tempted by Sitas skin. Ravana is symbolic of ignorance. Enveloped by ignorance that resulted from momentary attraction to the golden deer and losing both viveka and gyaana, Sita suffers. The deer symbolizes the created and God the creator. As long as man is attracted by the creation so long does he suffer. Once he turns his vision to the creator, the creation disappears and happiness returns. Q 38: In Gajendra Moksha, an elephant caught by a crocodile is described as praying to God? What is to be inferred?

Mans desires (elephantine in nature) can only lead him to the vice like grip (Crocodile) of endless troubles ultimately leading to his death. Desires cannot be quenched. Desires can only be transcended with the help of prayer, devotion and dedication leading to detachment, meaning thereby freedom from desire. The word Moksha is made of moha (delusion) and kShaya (destruction), mo(h)a + kSha(ya) = Moksha.

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Q 39: Why does Lakshmana cut the ears and nose of Surpanaka? A: Surpanaka is a word that can be split as surpa and naka, meaning protruding nails. The protruding nails in turn are symbolic of the protruding desires in us that point us to different directions. Surpanaka thus is symbolic of unquenched desires. Surpanakas kaama (unfulfilled desire) first for Rama and then for Lakshmana, results in anger (krodha). The desire and anger results not only in her destruction but in the destruction of hundreds of other rakshasas who sympathize with her desire

Q 40: How is it possible for anyone to physically cross an ocean? A: It is possible. The Yoga Sutras of Patanjali clearly lists siddhis that will accrue to the seeker. Anima. Laguma etc are the eight accomplishments. One of the siddhi is becoming light like cotton. Sri Anjaneya is a Rama Bhaktha. For a true devotee anything is possible. With lightness of cotton Hanuman could fly across the ocean. The lightness results when the gravity of sensual attractions do not pull a devotee down. But the more important point to be grasped in the context of the Ocean crossing episode is this: 1. With Rams name on the lip and devotion swelling in the heart, a devotee can easily cross the ocean of samsara 2. There were three obstacles that Lord Hanuman had to face in his journey towards success. First was the mighty

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mountain - Mynaaka - not obstructing his way by strength, but rather by tempting him to rest for a while on his long and tiring journey. On any journey towards success, the greatest obstacle is the tendency to rest. According to Hanuman and all men of success to rest is to rust. As the Upanishads say and so did Swami Vivekananda, "Arise! Awake! And stop not till the goal is reached." Hanuman did not succumb to this temptation. Mount Mayanka with Golden peaks is symbolic of wealth and material pleasures as an attraction to the devotee that he needs to overcome. Sri Anjaneya in due reverence to the host Mount Mayanka touches the feet of the mountain and moves on His way to the targeted destination of Lanka. Similarly the devotee should just touch wealth and material pleasures and be not allured by it, if he were to seek moksha. 3. The second hurdle that Sri Anjaneya comes across is the demon Surasa. Surasa stands for pleasures of the pallet, the sense of taste. Once again Sri Anjaneya manages to make Himself very small and enters the mouth of the demon in a flash and exits. The devotee should not been too tongue tied. He should eat the minimum that is needed to survive physically and move forward to reach the goal of liberation. Surasa was out to test Lord Hanuman. She wanted to swallow him up. Hanuman became big, Surasa opened her mouth bigger. This drama continued. Surasa also represents greed. The more you satisfy greed the larger its mouth opens to devour. The only way to conquer greed is to keep our needs to the minimum. Hanuman became very small and came out of the devouring mouth of Surasa. The person who is on the path of success to achieve anything nobler and higher must keep his needs to the minimum.

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4. The third hurdle Lord Hanuman comes across is strange creature Simhika. This rakshasi symbolizes jealousy. Simhika was always after himsa. Creating trouble for others due to jealousy is a hurdle caused by the rajasic tendencies in one. A devotee should rid himself of such rajasic tendencies too. As Simhika drags down birds from the sky just by catching hold of their shadows, the jealous follow the kind ones like shadow causing them untold harm. The devotee should avoid the jealous ones.

Q 41: Why is the effigy of Ravana burnt on the Vijayadasami day of the Dashara Festival?

A: Dashara is a compound word made up of das, meaning ten and hara, meaning vanquishing or annihilation. This festival is celebrated to symbolize victory in mans fight again the ten evils of Kama (lust), Krodha (anger), Moha (delusion), Lobha (Greed), Mada (pride), Maatsarya (Envy), Manas (the mind), Buddhi (intellect), Chitta (Will) and Ahamkara (the Ego). It is only with the help of God (Rama) will it be possible for one to overcome the limitations imposed on him by his own samskaras. Ravana is depicted as the king of Rakshasas, the very personification of all evils. This embodiment of all evils is symbolically shown as being destructed on the final day of the festivities concerned with personal purification invoking the goddesses Durga, Lakshmi and Sarawathi.

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Rakshasas are not some external elements with protruding eyes and teeth and a pot belly.. The bad qualities in each one of us are the demons. Arrogance is a demon. Bad thoughts are demons. Even tendencies of haste, impatience etc are the demons within us. Ravana, the raakshsa is depicted as having ten heads. The ten heads are the ten different aspects of evil tendencies hiding within each one of us. Ravana is one who has these ten qualities and hence ignorant of truth. Hindu festivities are meant as periodical introspection times during which we are to look inward pray and seek the blessings of God to purify ourselves by ridding us of the bad qualities and samskaras imbibed over hundreds and thousands of earlier births. Dashara is a major period of self purification.

"The Vedic literature opens to us a chapter in what has been called the education of the human race, to which we can find no parallel anywhere else." Professor F. Max Muller

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Q 42: What is the essence of Mahabharata? A: Mahabharata may be interpreted to mean, "The great tale of the Bharata Dynasty". The spiritual inference that Mahabharata is the saga of the struggle of man to free himself of delusion and ignorance with the help of the Paramatma Sri Krishna and get united with Him would be equally valid and more relevant from the devotees point of view. In its scope, the Mahabharata is more than simply a story of kings and princes, sages and wise men, demons and gods Bharata is made up of two words: bha (a short version for brahma gyana), meaning brightness, light or knowledge and rata (a short version for ramyate) attracted or involved. Bharata therefore means the one who is attracted towards learning, knowledge or removal of ignorance. Mahabharata is the one who is great amongst those interested and engaged in the process of gaining knowledge. Vyasa says that one of Mahabharatas aims is elucidating the four goals of life: dharma (righteousness), artha (wealth), kama (pleasure), and moksha (liberation). The narrative culminates in moksha.. Karma and dharma play an integral role in the Mahabharata. Of course, Bharat has come to denote a geographical area that includes a vast stretch of South Asia, including modern India. We can say that this vast stretch of area had vast number of people devoted to gaining spiritual knowledge.

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Q 43: How do we relate the Mahabharata characters with the devotees spiritual aspirations? A: Paramahamsa Yogananda helps us in this (Bhagavat Gita, Royal Science of God Realisation, Vol 1) The Mahabharata character Shantanu The inner meaning Eswara the Creator regard.

Ganga,

Maha-Prakriti, Chaitanya, Consciousness

first wife of Shantanu Sathya vati, Second Wife of Shantanu Prakriti, the primordial matter which is present before the cosmos becomes manifest

Bhishma, Son of Ganga Vyasa, Son of Sathyavati. Witness, narrator par

Ahamkara, Universal ego

Consciousness of relativity and discriminating faculty

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excellence Chitrangada, Son of Sathyavati Vichitra veerya, Son of Sathyavati Ambika and Ambalika Wives of Vichitraveerya Maha-tattva Divine Primordial element the Divine Ego Ambika: Doubt and lack of clarity Ambalika: Positive Discriminating faculty Manas. Ever doubting and confused. Blinded by desire

Dhritarastr a Son of Ambika. The doubting and confused wife of Vichitraveerya Pandu, Son of Ambalika. Positive and discrimnating wife of Vichitraveerya

Buddhi The pure discriminating faculty

Gandhari First wife of Dhritarastra

The power of desire. Gandha vaasanas. Hence Gandha+Nari, propelled by vaasanas, or inbuilt tendencies The power of attachment to desire

Vaishya, The second wife of Dhritarastra

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Kunti the first wife of Pandu

The power of dispassion

Madri the seond wife of Pandu Duryodhana Durvery difficult Yodhato battle manamind

The power of attachment to dispassion Represents desires that are extremely difficult to get rid off. Rightly called the King of Evil Desires His 99 brothers represent the sense tendencies Represent five tattvas:

Five Pandava Brothers

Yudhishtra- Akasa tattva BhimaVayu tattva Arjuna- Tejas tattva Nakula- apa tattva SahadevaPrithvi tattva Represents Kundalini Sakthi

Draupadi

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Q 44: The disrobing scene is a bit disturbing. Did such incidents happen during the Mahabharata period? A: We should not look at the scene, relate the current day scenario in contemporary world and distort understanding. Draupadi in this scene is pasteurized as symbolic of false ego. It is her ego which got her into trouble with Duryodhana. As long as she was holding fast to her ego (the saree) Lord Krishna was not forthcoming to save her. The moment she lets go of her Ego, Krishna rushes to her aid. The message for the devotee is clear: Dont let your false ego come in the way between you and your Lord. Let ego go! Q.45: Draupadi is said to have had five husbands, the Pandava brothers. How is it possible for a woman to have had five husbands? A: Polygamy (one man, many wives) was common but polyandry (one woman with many husbands) was never known. As explained, many inner Mahabharata characters. truths is revealed through the

Draupadi is the daughter of Drupada Maharaja. Dru stands for restlessness. Pada stands for step. In English pada becomes Path. Draupadi here stands for our restless mind. She is said to have had the Pandava brothers as five husbands. The message here is that the mind is constantly served by the sense organs just as a wife is served by her husband. Darmaraja stands for eyes, representing the fire element. Eyes never telling lie. It is the mind which might interpret is wrongly. Nose the sense of smell is represented by Bheema. Remember Bheema smelling the flower and searching for

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that flower and meeting his brother, Vayuputra? Arjuna stands for the sense of taste, the element of water. Remember that Arjuna is the son of Lord Indra. Remember that Arjuna gets water from the earth with the help of his arrow when Bheeshma wants water? Nakula and Sahadeva represent the other two sense organs/elements. Just as a husband fulfils the needs and desires of wife, the sense organs fulfill the needs and desires of mind. In this context the Pandava brothers therefore have to be understood as the sense organs. We should note from Mahabharata that Kunti Devi begets Pandava brothers by invoking the Deities, Fire, Air, Water, Akasa and Earth. The brothers are not born through Kind Pandu. Let us turn our attention to the principal Kauravas and their friends. These four Duryodana, Dussaasana, Karna and Sakuni are together called the dushta chatushtaya, the troublesome four. These four are also in each one of us. Duryodhana, means that which cannot be (dur) fought out and won (yodhana, from the root yudh). Duryodhana represents the I in each one of us. We cannot fight out this feeling of me-ness and win. The I can only be transcended, not vanquished. Dus-saasana, that which cannot be legislated and limited. It is the mine feeling. The root cause of all misery is the feeling of me and mine. These evil forces are aided by constant praises that act as the fuel for fire of rage caused by the me feeling. Karna (ears) represent the egging or the nudging force that pushes one constantly to quarrel. Sakuni is the one who indicates and reinforces the wrong I in you. Sakuna is an indicator. The word Sakuna in Sanskrit refers to birds. Birds and their movements were used as indicators of bad omen. Sakuni represents the bad omen. All these characters are also housed in us.

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The Mahabharata war takes place in Kurukshetra. Kuru means action, kshetra means centre. Kurukshetra is the action centre. The action centre is right within us, the constant battle that rages within us, between our own good (pandava) and evil (Kaurava) thoughts. The purpose of life is to win this battle. It can be won only with the help of Lord Krishna, the superior discriminating intelligence. Q.46: Why will Gandhari purposely blindfold herself, just because her husband was blind?

Dhritarashtra is a compound word which is derived from dritam raashtram yena sahone who has plundered someone elses land. This blind king symbolises the blind mind. She out of emotionally love to her blind husband, ties a bandage on her eyes. Thus Gandhari symbolize the blind intellect following the blind mind. The ordinary men that we are, are depicted in the epic as the blind mind blind intellect duo. Let us see who the hundred sons are. This blind mind and blind intellect breeds many desires through ten sense organs, five sense organs and five motor organs. There are 10 directions north, south, west, east, north east, south east, south west and northwest and up and down. When the mind and intellect run blindly in all 10 directions and functions through 10 sense organs, they give rise to hundred (10 x 10 = 100) propensities, desires, thoughts, ambitions, expectations and dreams. These are the children of the mind and symbolized as the 100 sons in Mahabharata. , which is difficult to fight or indomitable. The eldest of these is Dur-yodhana which means the one whom it is difficult to fight. "Duh" means difficulty, "yodh" means to fight and represents the Ego. The second son and brother to Dur-

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yodhana is Dus-sasana, the name means one who is difficult to control. Once the blind mind is tied to or attached to an object, however much the intellect reasons with it and advises it to get detached, it will not, for its propensities doers not allow it to. We find Gandhari telling her husband: "O King, you are the biggest culprit in this matter. You are yourself tied down by the affection for your son and handed over the kingdom's reign over to such a stupid, greedy and vicious person who is surrounded by bad company. You are having a dissention in your own home and you are ignoring them" The Gita does not start with the words of Lord Krishna. Strangely it starts with that of Dhritarashtra! It is not starting with Bhagvaan Uvaacha (Bhagavaan said), but Dhritarashtra Uvaacha (Durtarashtra said)! The Gita wants to take us onward in the spiritual journey from where we are, instead of describing a distant land called heaven, where we should reach. Q. 47: Is it true that a dog has accompanied Dharmaraja Yudhisthir on his journey to heaven alive? The Mahabharata narrative runs thus: When the news of Shri Krishna's salvation reached to Dharmaraja, he at once declared the coronation of Abhimanyu's son Parikshit and began his grand and last departure for heaven along with his brothers and wife Draupadi. On the way to the journey across the Himalayas, Draupadi and all his brothers fell one by one. But he did not care for this obstacle and continued on his journey. But he plainly refused to accept the comforts of heaven without his brothers and his wife. Only when Indra convinced him that his brothers and Draupadi had already reached heaven, did Dharmaraja agree to board his chariot with a condition that the dog, which had followed them from the very beginning, would also accompany him. The dog was in fact Dharma himself who was testing Dharmarajas concern for his brothers and wife. The dog soon transformed itself into its original form and praised Dharmaraja.

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We should note that dog symbolizes the sense of smell. In this context smell can be referred to as vaasana, the inherent tendencies and propensities that cause man repeated births to satisfy the inherent wishes. Dharmaraja has already gone beyond tendencies, there being no accumulated vaasanas in him. The transcending is depicted as the transformation of the dog into its original form, dharma. You reach heaven only if there are no vaasanas left over. Hence the dog is described as being denied entry.

Q 48: Churning the ocean and getting the nectar.What is the hidden message?

A: Vedic seers were men of extraordinary insight. They have made sure that the truth enshrined in the sruti is narrated in an easily understandable format in the smruti. When we examine the mythological and spiritual aspects of the story related to the Ocean of milk and the churning; we can understand that the great seers have for the benefit of the seekers, conveyed the Vedic knowledge in easily understandable way through the Puranas and Itihasas.

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The saagaraa manthana
(Mythological and spiritual aspects)

Mythology Ocean of milk-

Spiritual aspect
The knowledge contained in the Vedas is the milk in the ocean. Milk is pure white in color. It is the life sustaining food, complete in itself. So is the knowledge of the Vedas pure, perfect and immaculate like the milk.

Devas and Asuras Denote good and evil forces in man

Mandara Mountain Stands for Buddhi, the power of judgment and discretion. Act of churning Meditation or dhyana. The students effort to fathom the depths of Vedic knowledge.

Is Atma Darsana, the Atma Gyana obtained from the Vedic knowledge. Amrita Immortality. Atma Gyana and Amrita both lead to immortality.

Halahala, the deadly poison.

Worldly pleasures that poison the life of sadhaka.

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Lord Siva Embodiment of virulent renunciation. Such a one alone could swallow the poison of pleasure and pain.

Surabhi, the cow

Airavatha, the white elephant.

Embodiment of sattva, which includes the qualities of purity, gentleness and goodness. The cow was given to the Rishis, the benefactors of the world. The best way of sanctifying ones wealth. Symbol of keen vision. It can not only uproot a big tree, but also pick up a minute thing like a needle. A keen vision is a prerequisite for a sadhaka who endeavours to see God both in the biggest of the big and smallest of the small things in the world. The base on which the mountain stands is the tortoise held firm by Lord Vishnu. Tortoise stands for withdrawal of sense from sense objects. It suggests that mind should rest firmly on the Lord. The great serpent vasuki stands for desire. Desire is always portrayed as thousand headed. The good and evil forces in man uses desire as the rope to churn the mind with the help of concentration and withdrawal of senses from the object world. Various objects that come out of the ocean during the churning stand for siddhis or accomplishments that are possible for the spiritual seekers, the siddhis that he should shun as they turn out to be impediments for progress.

Tortoise

Vasuki, the serpent

Various objects

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Distribution of the nectar The spiritual truth behind the unequal distribution of the nectar: Both the Devas and the Raakshasas laboured equally to get it from the ocean of milk. Devas could get it for they sought the refuge of the Lord, while the Raakshasas, puffed with pride and vanity, disregarded the Lord.

Q 49: Can there be a tree with roots above and branches below? A: Scriptures describe the eternal tree of life with its branches below (in this world) and the roots above (in God) as an aswattha tree. Aswattha stands for a-saswatha, anitya. The Upanishad says: With the root above and branches below the fig tree stands: That is pure, That is Brahman, That is immortal. In It the world rests and no one goes beyond it. The upside down Tree of Life has roots in Brahman: The tree, the roots, the trunk, and the branches represent Manifest Brahman or the phenomenal world of Isvara, matter and beings. Usually, the word "Oordhwa" is taken to mean "above" "high", etc. But if we consider the world to be a tree, then it has its roots in Brahmam; that is, the roots are above and the branches are below! The flowers and fruits of the banyan tree are neither good for smelling nor for eating. However, its leaves will be ceaselessly quivering in the wind. So it is also called Chaladala, meaning 'quivering leaves.' Worldly objects too are ever wavering, unsteady, ever changing positions. In order to make people understand this truth and strive to overcome it, it is called Aswattha."

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Chapter 3

Sense behind Symbols

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Q 50: What is meant by Purnakumbha? A: Purnakumbha literally means a 'full pitcher' ('purna' = full, 'kumbha' = pot). The pot symbolizes mother earth, the water lifegiver, the leaves life and the coconut divine consciousness. An earthen pot or pitcher - called 'Purnakumbha' - full of water, and with fresh mango leaves and a coconut atop it, is generally placed as the chief deity or by the side of the deity before starting a Puja. The kumbha or kalasa, a pot filled with water and decorated with coconut and leaves forms the body as it were, of the deity invoked for worship. Apart from being considered as a sign of auspiciousness, it is also used as a symbol of the divine mother. One of the important methods of conferring great honor on a guest is to receive him with a purnakumbha. Q 51: What is the significance of Hindus sporting a dot at the centre of their forehead? A: Bindu is a Sanskrit term meaning "point" or "dot". The feminine case ending is Bindi which denotes a small ornamental, devotional and/or mystical dot that is cosmetically applied or affixed to the forehead by Hindu women.The dot ( or the bindu) signifies the focalized energy and its intense concentration. It can be envisaged as a kind of energy deposit which can in turn radiate energy under other forms. In the tantric iconography, the dot is named bindu; in tantra bindu is symbolically considered to be Shiva himself, the source of the whole creation.

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The Bindu is near the end of the subtlest aspect of mind itself, after which one travels beyond or transcends the mind and its contents. It is near the end of time, space, and causation, and is the doorway to the Absolute. Mystically, it represents the "third eye," or the "mind's eye," which sees things that the physical eyes cannot see. The forehead dot is a reminder to use and cultivate one's spiritual vision, to perceive and understand life's inner workings, as well as to look into the past to see the future. The dot is usually surrounded by different surfaces, either a triangle, a hexagon, a circle etc. These forms depend on the characteristic of the deity or aspect represented by the Yantra. In the Shakta tantra school of philosophy, there is said to exist a Bindu chakra, at the back of the head, in the part where Brahmins grow their small tuft of hair, although it is often not mentioned in traditional chakra descriptions. This centre is said to be where the Bindu fluid is produced, a fluid that can become either the nectar of immortality, or the poison of death. It is intimately connected to the Vishuddha chakra and awakening the Vishuddha chakra is said to awaken the Bindu chakra

Q 52: What is a mudra? A: The human body is made up of five basic elements - the Pancha Tatvas. The five fingers of the hand are regarded as representative symbols of these vital elements in the body. Specific folds, mutual positioning or postures called mudras of the fingers in one or both hands were discovered by the Vedic seers for maintaining the natural order and healthy distribution of the pancha tatvas. Any disturbance, disorder or deficiency in these elements or

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the consequent disease or imbalance could be rectified and cured by appropriate practice of suitable mudras. Regular practice of these mudras is affirmed by the experts as an excellent method of ensuring a radiantly healthy and vigorous life. Mudras have several physiological and psychological as well as spiritual benefits. When a finger representing an element is brought into contact with the thumb, that element is brought into balance. Therefore the disease caused by the imbalance is cured. Mudras start electromagnetic currents within the body which balance various constituting elements and restore health. The joining of fingers creates an effect on the human body Q 53: Is the daily namaskar that we do folding both hands also a mudra? A: Yes. It is the Anjali Mudra. Anjali Mudra has been practiced since time immemorial in not only meditation, but as a respectful greeting, Namaste throughout India and Asia. This mudra is closely connected with meditation on the heart centre or chakra located in the centre of the chest. When one prays and meditates with folded hands, at that time attention gets totally focused on the object of worship or prayer. The greeting the NAMASTE said with palms together, signifies I bow to the divine within you. It is to serve as a reminder of the divine aspect within each of us. The best thought for excellent interpersonal relationships.

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Q 54: Does the practice of Abhaya Mudra remove fear?

A: Abhaya Mudra is practiced by joining the forefinger of the right hand to the tip of the thumb of the right hand. Of the five fingers, spiritually speaking, the forefinger represents the jivatma and the thumb the paramatma. When these two touch it means the jivatma has merged with the paramatma, the two have become one. Where there is two, there is fear. In one, since there is none other, there can never be fear. This spiritual truth is depicted by abhaya mudra. Where there is gyana, the knowledge of the indivisible oneness of the supreme, there is no fear. This mudra is therefore also referred to as the gyana mudra. This mudra normally practiced after Gayatri Mantra recitation.

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Q 55: What are the different mudras and what are the benefits? A: The following table depicts different mudras and the benefits.

Gyana Mudra

Join the tips of the index finger and thumb and keep the other 3 fingers stretched and joined.

Effective in cases of mental ailment, imparts happiness, the intellect develops, memory is sharpened.

Shoonya Mudra

Press the middle finger on the base of the thumb and keep the thumb on middle finger. Keep the other three fingers straight.

Relief in diseases and pains relating to the ear.

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Apaana Mudra

Join the tip of the thumb with the tip of middle and ring finger, keeping the other finger straight

Helps in clearing the body by elimination of waste matter from the mouth, eyes, ears, nose etc. Helps when urine is obstructed, reduces constipation. Helps in pumping the life force into your body. Beneficial for all types of diseases. Imparts special power to the eyes.

Praana Mudra Join the tip of the thumb with tip of little and ring finger. Keeping other two fingers straight.

Vaayu Mudra

. Press the index finger on the base of thumb and keep the thumb on the index finger. Let the other fingers be straight.

Helps in diseases like arthritis, trembling in Parkinson's disease. Better results obtained if practices after Prana mudra

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Prithvi Mudra

Join the tip of the thumb and ring finger

Makes body sturdy. One experiences happiness.

Varuna Mudra

Join the tip of the thumb and little finger

Improves the deteriorated quality of blood due to shortage of water & gives freshness to the body.

Surya Mudra

Put the tip of ring finger at the base of thumb, with thumb gently pressing on it

Reduces weight of your body.

Linga Mudra Interlock the fingers of both hands together. Keeping the left thumb up (encircled by right thumb and index finger) i.e. left thumb should be vertically straight and right thumb around it. Produces heat in the body and helps in curing cold and cough

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Q 56: What is the significance of Swastika and why is it decorating almost all homes? A: Swastika is an auspicious symbol. Its name is a combination of su (well) asti (is) ka (a noun ending) i.e., 'It is well.' Swastika is believed to be derived either from the wheel, symbolically reduced to four spokes and set at right angles to indicate the cardinal points, or from the two fire sticks of the Vedic sacrificial fire which were always set down in the form of a cross. As a fire and sun symbol it was also called the fire cross or solar cross. It is a symbol of good luck and hence is often found stamped on various objects or used as motif for border designs on textiles. What the Swastika visually depicts, is the solar cycle, be it during the day or during the year. It shows the circular movement at the four cardinal points: sunrise, sunset, midnight; or spring equinox, summer solstice, autumn equinox, winter solstice. As such it is shorthand for the Zodiac as well as for all macrocosmic and microcosmic cycles. It signifies the completeness as well as the dynamics of the Whole. Being primarily a solar symbol, it is normally painted in solar colors, like red, saffron or gold; while the Nazi swastika was black.

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Q 57: What are Chakras? A: Chakras are energy vortexes in our emotional, mental and spiritual bodies. The physical body is a series of separate, yet related systems of energy. This system is referred to in the ancient texts as the Chakras. A Chakra is the interface point between the physical and non-physical form. They lie along a linear pathway (along the spine) from the Crown Chakra, located at the top of the cranium, to the Root Chakra, located at the base of the spine. There are over 72 Chakras on the body of which 22 work with our inner self, including the 7 primary Chakras (six emotional and one spiritual) with colors representing the 7 Rays. Activation and balance of energy flow in Chakras allow the body system to be at optimal with the higher self.Tantra describes eight primary inner chakras. They are 1. MULADHARA CHAKRA

Location

MULADHARA CHAKRA At the base of theTHE ROOT spinal column. It lies between the origin of the reproductory CENTRE

Sanskrit Name Element (tattva)

organ and the anus. It is just below the Kanda and the junction where Ida, Pingala and Sushumna Nadis meet MULADHARA Solid (prithvi) sense of smell

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This Chakra corresponds with Bhu Loka or Bhu-Mandal, physical plane (region of earth). Deep red Crimson lotus with 4 petals. The letters on the petals are in gold. This lowest chakra represents both the instinctive level of life which supports our basic existence as well as our spiritual potential -- the strength to overcome spiritual obstacles. Moola means "root" or "foundation" and thus this center is concerned with physical and egoic survival, basic life requirements and security Home of kundalini, Dormant transformative power. Represents strength and solidity. All that is solid in the body such as the bones, teeth and nails. Adrenal Glands Blockage of this center causes fear of bodily injury, death or abandonment. This area is said to be the seat of a great amount of tamas (inertia, lethargy) including guilt, passions, un-resolved traumas. LAM The wise Yogi, who concentrates and meditates on the Mooladhara Chakra, acquires the full knowledge of Kundalini and the means to awaken it. When Kundalini is awakened, he gets Darduri Siddhi, the power to rise from the ground.

Color Symbol/petals Function

Inner state

Body parts Associated gland Dysfunctional impact

Mantra

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His Prana enters the middle Brahma Nadi. He acquires knowledge of the past, present and future. He enjoys the natural Bliss. Activation of this results in riddance from tensions, true happiness, beauty, perfect health and physical strength, magnetic persona. A yoga posture that helps to open the first Chakra is SETU BANDHASANA

Yoga posture

2. SVADHISTHANA CHAKRA

SVADHISTHANA CHAKRA THE SACRAL CENTRE

Location Sanskrit Name Element (tattva)

The sacral centre is at the level of the sacrum on the spine SVADHISTHANA: Swa means "one's own", adisthana means "dwelling place or abode", thus "one's own abode". Water / Apa Tattva. This corresponds to Bhuvar Loka. Sense of Taste. It is the watery element which produces the saliva which makes this possible. The sense of taste is therefore only possible because of the element of water.

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Color Symbol/petals Vermillion Vermillion colored lotus with 6 petals representing cruelty, suspicion, disdain, delusion, false knowledge, mercilessness The letters on the petals are the color of lightning. The inward facing petals represent the un-conscious, the outward facing ones represent the conscious. This has control over the lower abdomen, kidneys, etc., in the physical body This center is concerned with pleasure and the gratification of desires The sacral centre is connected with the fluid functions of the system such as the urine and the semen. (Kidneys and testicles). The area -lower abdomen and womb area The Gonads An insufficiency of the fluid element leads to aridity. This can cause hardening or drying out diseases such as arthritis. In the latter case the cartilaginous tissue which acts as a natural lubricant between the bones at the joints dries up and painful friction takes place. VAM : Meditation on this center confers intuitional knowledge, annihilates impure qualities and provides control over lust, anger, greed, jealousy and other subconscious urges. Activation of this results in freedom from stomach ailments, increase in sex power, and cure of sexual debility, increase in courage and fearlessness and magnetism. A yoga posture that helps to open the second Chakra is BHUJANGASANA

Function Inner state Body parts

Associated gland Dysfunctional impact

Mantra

Yoga posture

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3. MANIPURA CHAKRA

MANIPURA CHAKRA THE SOLAR CENTRE

Location Sanskrit Name

Element (tattva)

Color Symbol/petals

Function

Within the Sushumna Nadi, in the Nabhi Sthana (region of navel). MANIPURA Mani means "jewel", pura means "city" referring to the spiritual treasures possible with meditation on this center Fire (tejas) This Chakra corresponds to Svah or Svarga Loka and to Solar Plexus in the physical body. The sense of sight is derived from the activity of this chakra. We can recognize how this comes about when we consider that sight is dependent upon light. Red with a downward pointing triangle. A grey lotus -- the color of rain clouds. The 10 petals represent the vrittis: shame, fickleness, jealousy, desire, laziness, sadness dullness, ignorance, disgust, fear. The letters are in blue Much like the sun radiates energy out to all planets, this center is said to radiate

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praana to all parts of the body, regulating and energizing organs, systems and processes. The assimilation of food through combustion is governed by the activity of this chakra. The person who has strong vibrations at the level of the solar chakra will absorb great benefit from food he eats. Inner state This chakra is concerned with power over others: personal power, gratification of power instincts etc. This has its corresponding centre in the physical body and has control over the liver, stomach, etc The glands and body systems it affects are the pancreas, adrenals, digestive system, and muscles. Pancreas When it malfunctions, the resulting problems are ulcers, diabetes, and/or hypoglycemia. RAM Meditation on this center gives freedom from disease and knowledge of the entire physical body. The body is said to become luminous. Activation of this results in perfect digestion, riddance from ailments like kidney stones, diabetes, liver problems etc. The yoga posture that helps to open and focus the energy of the third chakra is DHANAURASANA - The Bow

Body parts

Associated gland Dysfunctional impact Mantra

Yoga posture

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4. ANAHATA CHAKRA

ANAHATA CHAKRA THE HEART CENTRE

Location Sanskrit Name

Element (tattva)

Color Symbol/petals

Is situated in the Sushumna Nadi (Sukshma centre) Heart ANAHATA Anahata means "un-struck" - that is, a sound generated purely in consciousness without the vibration of a physical object. Air (vayu) -- Sense of touch The sense of touch is derived from the element of air. Touch is basically the experience of relationship. We speak of being `in touch' or `out of touch'. This is really to say that we have more or less of the heart quality manifesting at that time. It is the air element which gives the relationship experience. Green 12 red petals representing hope, anxiety, endeavor, possession, arrogance, languor, conceit, discrimination, covetousness, duplicity, indecision and regret. The letters on the petals are vermillion.

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Function It represents the bondage of emotional attachment -- making decisions on the basis of emotions, feelings and instinct rather than in terms of furthering the spiritual quest. Anahata is also concerned with wish fulfillment -- thoughts are said to become reality when Kundalini is in Anahata the lungs, heart, arms, and hands Thymus Gland physical problems such as asthma, high blood pressure, heart disease, and lung disease can result. Blockage is said to cause lack of selfexpression and inability to communicate well. YAM : Activation of this results in peace of mind, boundless divine joy, total freedom from tensions, power to look into future, power of hypnosis, entering into Samadhi (divine trance), riddance from problems related to heart, increase in soft emotions like love, affection and kindness A yoga posture that is excellent for opening the 4th chakra is USHTRASANA

Inner state

Body parts Associated gland Dysfunctional impact

Mantra

Yoga posture

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5. VISUDDDHA CHAKRA

VISUDDDHA CHAKRA THE THROAT CENTRE

Location

Sanskrit Name Element (tattva)

Color Symbol/petals

Function

Vishuddha Chakra is situated within the Sushumna Nadi at the base of the throat Kantha-Mula Sthana. The throat centre is seated on the spine at the level of the throat VISUDDDHA. Visuddha means purification Space / Ether (akaasa). This Chakra belong to Manas Tattva. Sense of Hearing The sense of sound is derived from the element of ether. If one goes to a place where complete and absolute silence reigns and then listens intently, one will eventually become aware of a certain something which is still there behind the silence: a subtle pervasiveness which has been described as the 'noiseless sound'. Pure blue White circle -- like the full moon. 16 smoky purple petals with letters on them in pure blue The throat chakra is a vital bridge

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between the principle of thought at the brow chakra and the elements. Its function is related to communication and creativity Inner state This chakra is concerned with the integration of internal and external realities, communication and consciousness. Purifying and harmonizing of all opposites takes place here. Yet this chakra also symbolizes a greater acceptance (and transcendence) of these dualities. The neck, shoulders, arms, and hands. Thyroid Gland Physical problems include sore throat, stiff neck, colds, thyroid problems, and hearing problems. HAM When awakened, this center is said to allow us to discriminate between realizations coming from higher consciousness versus the mere babblings of wishful thinking and the unconscious mind. The concentration on the Tattva of this Chakra is called Akasa Dharana. He attains the highest success. He gets the full knowledge of the four Vedas by meditating on this Chakra. He becomes a Trikala Jnani (who knows the past, the present and the future). A yoga posture that is excellent for opening the 5th chakra is MATSYASANA

Body parts Associated gland Dysfunctional impact Mantra

Yoga posture

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To summarize the main points: Chakra
Muladhara One. Root / Base Centre.

Element
Earth: Is content to remain where it is and does not want to move or change to any other state. Water: Wants to flow downwards and therefore to contract.

Sense

Symbol

Smell

Svadhisthana Two. The Sacral Centre.

Taste

Manipura Three: The Solar Centre.

Fire: Wants to expand itself and therefore to consume.

Sight

Anahata Four. The Heart Centre.

Air: Wants to move to a different place from where it is and therefore to relate with something else. Ether: Is the space within which these four elements operate.

Touch

Visuddha Five. The Throat Centre.

Sound

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6. AJNA CHAKRA

AJNA CHAKRA THE BROW CENTRE

Location

Sanskrit Name

Element (tattva) Color Symbol/petals

Function Inner state

Middle of the forehead. Ajna Chakra is situated within the Sushumna Nadi and its corresponding centre in the physical body is at the space between the two eye-brows. AJNA Ajna means to know, to perceive, to command There are no associated elements This is the seat of the mind White circle White petals representing solar/left brain (pingala nadi) and lunar/right brain (ida nadi) energies. The letters on the petals are also white. This center represents wisdom, intuition and higher intellectual functions. Ajna chakra is associated with the "third eye" -- looking inward for knowledge. One sees the hidden essence underlying visible appearances and has greater

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intuitive knowledge The eyes Pituitary gland Can manifest in blindness, headaches, nightmares, eyestrain, and blurred vision. Blockage of this center is said to cause absence of intuitive perception and an inability to focus OM Meditation on this center opens the possibility for transformation of consciousness and is said to enhance the ability to receive knowledge without using the normal (exterior) senses. He who concentrates at this centre destroys all the Karmas of the past lives. The benefits that are derived by meditation on this Chakra cannot be described in words. The practitioner becomes a Jivanmukta (liberated man while living). This posture is one for both the 6th and 7th chakra. SEATED YOGA MUDRA

Body parts Associated gland Dysfunctional impact

Mantra

Yoga posture

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7. SAHASRARA CHAKRA

SAHASRARA CHAKRA THE CENTRE

Location Sanskrit Name Element (tattva) Color Symbol/petals

Function

Inner state Body parts Associated gland

Dysfunctional impact

Crown of head Sahasrara, literally meaning 'thousand fold' but actually countless numbers. None applicable All colors One thousand. The petals have inscribed upon them all 50 letters of the Sanskrit alphabet repeated 20 times. Union. This thousand- petaled- lotus represents the absolute -- an experience of reality beyond form or description. When the consciousness is retained at this center the goal of yoga, the super-conscious state of samadhi, is attained. Eternal Bliss Cerebral cortex, brain, the whole body Pineal body (epiphysis) The influence of the epiphysis has not been conclusively determined by science. Most probably it effects our entire organism. On the entire system

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Mantra This chakra doesn't have a specific bija (seed) mantra associated with it. If you're doing mantra meditation with your awareness in this chakra, you can also use OM, the mantra for the Ajna chakra, at this location. Or let go of the mantra work, keep your awareness here and watch yourself move inside even more deeply. Chakras and Endocrine system (Glands)
Pineal gland Pituitary gland Thyroid Gland Thymus Gland Pancrea s The Gonads Adrenal Glands

The primary importance and level of existence of chakras is in the psyche. However, there are those who believe that chakras have a physical manifestation as well. Some think that there is a relationship between the positions and functions of the chakras, and of the various organs of the endocrine system. However there is a marked similarity between the positions and roles described for chakras, and the positions and roles of the glands in the endocrine system, and also by the positions of the nerve ganglia (also known as "plexuses")

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along the spinal cord , opening the possibility that two vastly different systems of conceptualization have been brought to bear to systemize insights about the same phenomenon. By some, chakras are thought of as having their physical manifestation in the body as these glands, and their subjective manifestation as the associated emotional, mental and spiritual experiences. However, as there are important organs located at virtually any point in the body, the correspondence of certain biological systems or organs with the traditional locations of chakras is unsurprising and may be considered inevitable. Q 58: What is Sri Chakra? A: Sri Chakra is the mystical construction of the Cosmos. The secrets of Cosmic unity held by the interpenetration of nine triangles. the product of three phases of cosmic process - creation, preservation, dissolution is depicted. The Srichakra consist of a dot (bindu) at the centre surrounded by nine triangles (trikona). Four of these triangles are orientated upright representing Shiva or the Masculine. Five of these triangles are inverted triangles represent Shakti or the Feminine.The mutual intersection of these nine triangles forms forty-three triangles in all. This is surrounded by concentric circles with eight lotus petals and sixteen lotus petals. This again surrounded by three more concentric circles. Finally on the outskirts, there is a square (chaturasra) or three lines, the lines one inside the other, opening out in the middle of each side as four portals. Sri Chakra represents all Divinities. This is the most celebrated and potent Yantra in the Tantra Shastra.

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CHAPTER 4

WORSHIP RITUALS and THE RATIONALE

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Q 59: What is meant by Pooja? What constitutes a Pooja? A: Out of poornathva. (fulfillment) the expressions that are born, janana, is pooja. All acts that are done as a result of the feeling of fulfillment that arises in one can be termed as pooja. It could be chanting of a verse or two on a Goddess or decorating the Lord with flowers. Pooja thus can be varied depending upon the nature of expressions of the devotee. Pooja then is the act of showing reverence to God through invocations, prayers, songs, and rituals. An essential part of Pooja is making a spiritual connection with the divine. Puja also serves as a means of offering love, praise, thanks, and supplication to God, Gods, and guru. Q 60: What is bhakthi? How does it manifest itself? A: Towards Bhagwan , askakthi is bhakthi. Narada Bhakthi Sutra says that Bhakthi bhavana expresses itself in eleven different forms: 1. Love of the glorification of Gods qualities and attributes 2. Love for divine beauty 3. Love of worship 4. Love for remembering (The glories of God) 5. Love of service. 6. Love towards the Divine as friend. 7. Love towards the Divine as a child. 8. Love towards the Divine as a wife. 9. Love of Self surrender. 10. Love of complete absorption in HIM.

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11. Love of the pain of separation from HIM. In Bhakti-Yoga, the practitioner is always a devotee (BHAKTA), a lover, and the Divine is the Beloved. sravanam keertanam vishnoho smaranam paadasevanam | archanam vandanam daasyam sakhyam aatmanivedanam ||
(Srimad Bhaagavatam)

There are different degrees of devotion, and the BHAGAVATAPURANA, composed in the ninth or tenth century CE, delineates nine stages. These have been formalized by Jiva Gosvamin, the great sixteenth-century preceptor of Gaudiya Vaishnavism, in his SHATSANDARBHA (Six Compositions) as follows:

1
SHRAVANA Listening

Listening to the names of God. Sravana includes hearing of God's virtues, glories, sports and stories connected with His divine Name and Form. The devotee gets absorbed in the hearing of Divine stories and his mind merges in the thought of divinity; it cannot think of un-divine things. The mind loses, as it were, its charm for the world. The devotee remembers God only even in dream. Each of the hundreds of names highlights a distinct quality of God, and hearing them creates a devotional attitude in the receptive listener. Chanting praise songs in honor of the Lord. Such songs generally have a simple melody and are accompanied by

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KEERTANA Chanting musical instruments. Again, the singing is a form of meditative remembrance of the Divine and can lead to ecstatic breakthroughs. Just listening to keertans takes one towards good and prevents him from going towards the evil.

3
SMARANA Remembrance

Remembrance of God, the loving meditative recalling of the attributes of the divine Person, often in his human incarnationfor instance, as the beautiful cowherd Krishna. This is unbroken memory of the Name and Form of the Lord. The mind does not think of any object of the world, but is ever engrossed in thinking of the glorious Lord alone. The mind meditates on what is heard about the glories of God and His virtues, Names etc. and forgets even the body and contents itself in the remembrance of God, just as Dhruva or Prahlada did. Even Japa is only remembrance of God and comes under this category of Bhakti. Service at the feet of the Lord, which is a part of ceremonial worship. The feet are traditionally considered a terminal of magical and spiritual power (SHAKTI) and grace. In the case of ones living teacher, self-surrender is frequently expressed by bowing at the GURUS

4
PAADA-SEVANA Service at the feet

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of the Lord feet. Here service at the Lords feet is understood metaphorically, as ones inner embrace of the Divine in all ones activities. Paadasevana is serving the Lord's Feet. Actually this can be done only by Lakshmi or Paarvati. No mortal being has got the fortune to practice this method of Bhakti, for the Lord is not visible to the physical eyes. But it is possible to serve the image of God in idols and better still taking the whole humanity as God. Worship, the performance of the prescribed religious rites, especially those involving the daily ceremony at the home altar on which the image of ones chosen deity (ISHTA-DEVATA) is installed. Archana is worship of the Lord. Worship can be done either through an image or a picture or even a mental form. The image should be one appealing to the mind of the worshipper. Vandana is prayer and prostration. Humble prostration touching the earth with the eight limbs of the body (Sashtanga-Namaskara), with faith and reverence, before a form of God, or prostration to all beings knowing them to be the forms of the One God, and getting absorbed in the Divine Love of the Lord is termed prostration to God or Vandana.Vandana takes many forms including prostration while being immersed in a river.

5 ARCHANA Worship

6 VANDANA Prostration

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7 DASYA SERVANT OF GOD

Servant of God, which is expressed in the devotees intense yearning to be in the company or proximity of the Lord. Purandara daasa, a great bhaktha of Lord Vishnu, well known compose is an example of the devotee considering himself as a servant of the Lord.

8 SAKHYA FRIEND OF GOD

Arjunas friendship with ord Krishna is an example. To be always with the Lord, to treat Him as one's own dear relative or a friend belonging to one's own family, to be in His company at all times, to love Him as one's own self, is Sakhya-Bhava of Bhakti-Marga. How do friends, real friends, love in this world? What an amount of love they possess between one another? Such a love is developed towards God instead of towards man; physical love turned into spiritual love. There is a transformation of the mundane into the Eternal.

Atma Nivedana is self-surrender. The devotee offers everything to God, including his body, mind and soul. He keeps nothing for himself. He loses even his own self. He has no personal and independent existence. He has

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given up his self for God. He has become part and parcel of God. God takes care of him and God treats him as Himself. Grief and sorrow, pleasure and pain, the devotee treats as gifts sent by God and does not attach himself to them. He considers himself as a puppet of God and an instrument in the hands of God. Complete surrender of the self or ecstatic self-transcendence, through which the worshiper enters into the immortal body of the divine Person.

ATMANIVEDANA Complete surrender of the Self

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Q 61: What is meant by vibhuti? Why is the vibhuti applied on the forehead with three lines and why apply a red dot at the centre? A: In Chapter 10 of the Bhagavad Gita, titled Vibhuti Yoga, Lord Krishna uses the term vibhuti to describe divine attributes such as magnificence, splendour, glory and prosperity. Vibhuti gives glory to one who applies it and it protects the wearer from ill health and evil, by purifying him or her. The ash we apply indicates that we should burn false identification with body and become free of the limitations of birth and death. It also reminds us that the body is perishable and shall one day be reduced to ashes. Ash is what remains when all the wood is burnt away and it does not decay. Similarly, the Lord is imperishable Truth that remains when the entire creation of innumerable names and forms is dissolved. Q 62: How should vinhuti be applied? A: The Upanishads say that the famous Mrutyunjaya mantra should be chanted whilst applying ash on the forehead, thus:

Tryambakam yajaamahe sugandhim pushtivardhanam Urvaarukamiva bandhanat mrutyor muksheeya maa amritaat !! We worship the three-eyed Lord Shiva who nourishes and spreads fragrance in our lives. May He free us from the shackles of sorrow,

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change and death effortlessly, like the fall of a ripe cucumber from its stem !! Q 63: What do the three lines across the forehead signify? A: An essential sacrament at Saiva puja, men wear it as the tripundra, a mark of three lines across the forehead, signifying The burning away of 1. pasha -- veil of duality 2. karma (effects of past deeds) and 3. maya (the world). Q 64: Devotees claim physical / health benefits accrue due to the application of vibhuti on the forehead. Is it true? A: When we apply vibhuti to our foreheads, it has the power to make the blood circulate correctly. We use the first three fingers of the right hand to apply vibhuti. There are magnetic energies connected within our bodies to these three fingers. Likewise there are specific energy meridians with similar qualities in the sixteen special places on the human body to which vibhuti can be applied. Vibhuti has medicinal properties and is used in many ayurvedic medicines. It absorbs excess moisture from the body and prevents colds and headaches. Vibhuti has special qualities, which give it cleansing and healing properties. Vibhuti retains the wonderful curative powers of its ingredients. It had excellent diuretic properties. For instance, smearing of vibhuti on the forehead after a bath in cold water would absorb the excess moisture in the head region and thus guard against sinus trouble. Similarly

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Vibhuti would be applied to other phlegm-prone areas such as the throat, chest, etc. Q 65: How is vibhuti prepared? A: The cow dung is obtained from cows that are fed sixteen varieties of medicinal leaves. The dung of these cows is collected after allowing sufficient time for digestion. The collected dung would then be formed into flat cakes and dried in the sun. 108 types of herbs, and twigs ['Samithi'] of high medicinal value are used in the homa in which the dried dung cakes are added. Six types of medicinal leaves are burnt along with these. The ash that is finally left out from the burning is the vibhuti. Q 66: What is bhasma? Why is the Idol of Shiva smeared with bhasma? Is Bhasma and Vibhuti one and the same? A:Bha implies Bhartsana (to destroy) and sma implies smaranam (to remember). The word bhasma thus means that by which our sins are destroyed and the Lord is remembered". The application of Bhasma therefore signifies destruction of the evil and remembrance of the divine. Bhasma is specially associated with Lord Shiva, who applies it all over His body. Shiva devotees apply bhasma as a tripundra (the form of three lines). When applied with a red spot in the centre, the mark symbolises Shiva-Shakti (the unity of energy and matter that creates the entire seen and unseen universe).Yes, Bhasma and Vibhuti are one and the same

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Q 67: what is meant by Urdhva Pundra? Why do followers of Sri Ramanuja wear this religious mark on their forehead? A: The Hindu religious tradition has always insisted upon its followers to wear religious marks appropriate to their faith, on their bodies, especially on the forhead. Urdhva-pundra is one such mark. One can see this mark inscribed on the walls of Sri Rama or Vishnu temples. Even the forehead of the Murthy is marked with this symbol.When marked on the forehead of the deity in a temple, it may signify the power of that deity to uplift the devotees. It is sometimes interpreted that the two lines on the outside represent the ida and pingala (the two passages for the flow of pranic energy, intertwining the back bone) and the middle line marked in red or yellow color represents the sushumna nadi through which the kundalini power flows after awakeining.. The three lines together represent the yogic path of spiritual ascent. The total symbol, the urdhva pundra along with sanku and chakra, may mean that one who aspires for controlling the mind and subjugating egoism should take to propitation of the deitys merciful power and to the yogiic path.

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Q 68: Why do we say Namaskar when they meet each other? A: To greet another person a friend or acquaintance to pay respect to an elder, a holy person or a temple deity or a Hindu joins his or her hands with palms together, bows down in front of the other person, and says Namaskar, Namaste, or Pranam - meaning Reverent Salutations. Brahman dwells in the heart of each being as the individual self. The joining of hands symbolizes the idea that in the meeting of two persons, the Self actually meets Itself. There is another view that the right hand of five fingers signifies the five sense organs, the gyanendriyas and the left hand five fingers the motor organs, karmendriyas. By joining them together and bowing to the other, one announces that he is surrendering himself completely and saluting the Lord in the other. Thus when one joins his hands and says namaskar, he actually says in humility, "I bow to God in you Q 69: Why is saffron considered auspicious? color

A: Saffron is the color of Sun as seen from earth. Sun is the life giver and a visible God. One way of worshipping Sun is using the saffron color flags atop temples and other places of worship.

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Sages and Saints always wear saffron colored robes to signify their renunciation This color has a special significance to the Buddhists, Jains and Sikhs too. Among the Sikhs it is considered to be a militant color signifying a fight against injustice

Q 70: Why do we consider Tulasi sacred? A: Tulasi is Divinity. It is regarded not merely as a utilitarian God-send, as most sacred plants are viewed to be, but as an incarnation of the Goddess Herself. Thus, when one bows before Tulasi, one bows before the Goddess. Of course, denominations differ in their approach. Generally, worshipers of Vishnu will envision Tulasi as Lakshmi or Vrinda; devotees of Rama may view Tulasi as Sita; while Krishna bhaktas revere Her as Vrinda, Radha or Rukmani. Tuslai, along with all other species of basil, possesses remarkable physical and spiritually healing properties, as author Stephen P. Huyler summarizes, "Aside from its religious merits, Tulasi has been praised in Indian scriptures and lore since the time of the early Vedas as an herb that cures blood and skin diseases. Ancient treatises extol it as an antidote for poisons, a curative for kidney disease and arthritis, a preventative for mosquito and insect bites, and a purifier of polluted air. Generally prepared in

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medicinal teas and poultices, Tulasi's widespread contemporary use in India as an aid to internal and external organs suggests these traditions are based upon practical efficacy." One finds descriptions of basil's health benefits in any of the books on herbs and ayurveda readily available today. Tulasi is also extensively used to maintain ritual purity, to purify if polluted and to ward off evil. A leaf is kept in the mouth of the dying to insure passage to heavenly realms. During an eclipse, leaves are ingested and also placed in cooked food and stored water to ward off psychic pollution. Funeral pyres often contain tulasi wood to protect the spirit of the dead--as Bhutagni, destroyer of demons. tulasi leaves and sprigs are hung in the entryways of homes to keep away troublesome spirits, and the mere presence of the Tulasi shrine is said to keep the entire home pure, peaceful and harmonious. Q 71: Why do we use Rudraksha during worship? A: Rodhana hara is Rudra. "Rudra" stems from the Sanskrit rud or rodana, which means "to cry." The ultimate cause for the cry is ignorance. Hara stands for elimination or annihilation. Rudra eliminates ignorance and delivers us from the pain caused by cycles of birth and death. Rudra is the original name for Siva as it appears in the Rig Veda. Aksha means "eye," and thus rudraksha means eye of Rudra, the eye whose look is enough to burn away ignorance by annihilating maya. Wearing the rudraksha, devotees remind themselves of God's compassion for the human predicament and seek his help in ridding themselves of the all encompassing maya.

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Q 72: Why is the Sanctum Sanctorum in a Hindu temple small and dark? A: As we proceed from the external grand entrance and massive gopura, leaving behind the intricate carvings and decorations, we are to remind ourselves that we will have to leave behind the external and attractive world in order to be able to see God seated in the inner world. The God inside is seemingly surrounded by darkness of maya. This darkness need be eliminated by lighting the lamp of gyana. The sanctum sanctorum is small indicative of the dwelling place of the Lord being the small heart tucked inside us and dark indicating that the mind is steeped in ignorance. The message is that we have to leave the grand external world outside, direct our minds inward, light up the lamp of knowledge there and behold the Lord within the sanctum sanctorum of our hearts. God is not visible to the naked eye of the normal man. He can be seen only and if only we are able to get rid of our ignorance. We need to burn our tendencies or vasanas that we have accumulated over period of several countless births. This elimination requires Gods help. Hence we can pray and offer a deepa aradhana so that HE may light the lamp in our heart and make sure that even the darkest recess is brightened up.

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Camphor is symbolic of vasana. With the help of light (gyana) we aim to rid ourselves of the tendencies without leaving even residue. Harati performed with camphor has spiritual significance. Camphor burns itself out completely without leaving a trace. Camphor represents our Vasanas, unmanifest desires. So also if we were to take refuge in the Lord, obtain knowledge, these desires will get burnt Q 73: The entire temple worship is full of rituals right from the time we enter till we leave. What do these rituals and symbols indicate? A: Ancient temples are constructed conforming to structural harmony, rhythm and a fine sense of proportion. The standard text Mayamata mentions, Only if the temple is constructed correctly according to a mathematical system can it be expected to function in harmony with the universe. Only if the measurement of the temple is in every way perfect, there will be perfection in the universe as well The temples also represent the subtle body with the seven psychic centers or chakras. In the structure of the temple, the Brahmarandra is represented in the structure erected on top of the sanctum. The flat roof of the sanctum is overlaid by a single square stone slab known in the texts as brahma-andra-sila. The sanctum is viewed as the head; and right on top of the head is the passage through which the currents of life ascend to the tower through the stone slab. The main entrance to the temple has a huge and towering Gopuram. The Gopuram represents the external form of God that the world represents. We leave the world to enter God. Unless we leave the world we cannot enter God. The external form appears colourful and attractive and huge and this object orientation has to be given up if we seek God.

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Having taken the pain to enter the temple and move closer to Garbhagruha or the sanctum sanctorum , one would notice that the inside is absolutely dark and the idol is not visible. One will wait for the priest to light camphor and circle the light around the idol called murthy. Only then can the idol be seen. Only then can God be seen. Often the devote requests the priest to accept the basket containing the offering that includes camphor, flowers and coconut. The moment the camphor is burnt, the light

dispels darkness enveloping the area. Once darkness is dispelled, the idol in front is visble. Earlier even though Gods image was in front one could not see as darkness was not dispelled. The priest then breaks the coconut given to him by the devotee. Once it is broken the sweet water that emerges is partaken as thirtha. Camphor is symbolic of vaasanas or the inbuilt and in born tendencies, the whole bundle of past karmas- identity with beliefs, opinions, castes, creeds besides conclusions and cunning arguments as well the resultant anger, greed, jealousy etc. Unless one gets the help of the priest (read Guru) and burn away all vaasanas, one cannot see God. The camphor is burnt with the help of fire and vaasanas are burnt with the help of true knowledge about ones own Self.

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The hardened outer shell of coconut represents ahamkara- false ego. When it is broken at the alter of truth, wisdom dawns; enlightenment happens. Q 74: Why do we chant Shaanti three times at the end of the prayer? A: Why three times?, Because there three sources of disturbance of peace. When we are on the path of spiritual progress, we do not want distractions or hindrances from the three major sources: 1. Adhi-Bhautika - source of troubles/obstacles coming from external world, such as from wild animals, people, natural calamities etc. Example: Weather or climate, 2. Adhi-Daivika source of troubles/obstacles coming from extrasensory world of spirits, ghosts, deities, demigods / angels etc. Example: Freedom from inherent karma. 3. Adhyaatmika- source of troubles/obstacles arising out of ones own body and mind, such as pain, diseases, laziness, absentmindedness etc. Example: Sloth, inertia and laziness as well as doubt. Q 75: What is the meaning of AUM or OM? A: All of us at all times and in all prayers start with AUM. Our peace invocation ends with AUM shanthi. Any japa of mantra starts with AUM. But why is it so important? The Mandukyopanishad has a straightforward answer: What has become, what is becoming, what will become, - verily, all of this is AUM.

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And what is beyond these three states of the world of time, - that too, verily, is AUM Says the Agni Purana, The Pranava AUM is like a bow furnished with an arrow and the Supreme Brahman is the target to aim at. A man with all assiduity and calmness should shoot the arrow of his mind at this target of Brahman, so that like a shaft it might be driven into and kept fast and invisible in the latter A Jagrat (waking) Consciousness Plus Thinking Tamas / ignorance Brahma/ Creation Present Viswanara Conscious of Body and mind. One is falsely identified with them. Gross / Solid Relativity U swapna (dreaming) Un-Consciousness Plus Thinking Rajas / Passion Vishnu/ Preservation Past Taijasa Aware of mind and its projections, but not conscious of body Subtle/ Liquid Relativity M shushupti (deep sleep) Un-Consciousness Minus Thinking Sattwa / Clarity Mahesh / Dissolution Future Prajna Not conscious of body or mind.

Causal/vaporous Relativity

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AUM represents the states of Consciousness:

Jagrut-

WAKING

Bindu- Turiya SAMADHI

Consciousness Plus Thinking

Consciousness Minus Thinking

Sushupti

Swapna

DREAMLESS DEEP SLEEP UnConsciousness Minus Thinking

DREAMING Un-

Consciousness Plus Thinking

Waking

Dreaming

Deep sleep State of absorption

Conscious of Body and mind one is falsely identified with them. Aware of mind and its projections, but not conscious of body Not conscious of body or mind. Full Consciousness but no identification with body or mind

Gross realm of manifestation

Subtle realm of manifestation. Causal realm of manifestation Brahman, Oneness, or Absolute Reality

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Q 76: What is the significance of doing saashtaanga namaskara? A: Ssaashtaanga namaskara is when all eight important limbs of the body like forehead, chest, chin etc are touching the ground at the time of prostration and the body is fully stretched on the ground in total obeisance. Shaashtaanga Namaskar: This is done in the following manner: 1. The upper portion of the forehead, the chest and lung should be pressing the ground. The legs will the automatically fall in line. 2. The right hand should be drawn forward and be placed parallel to the body on the right side. 3. Left hand from shoulder to elbow should be placed close to the left side of the body and the portion below should be folded upwards. In this posture, both the palms should be placed to rest on the ground. 4. After this the reverse should be done. That is, left hand should be drawn forward along side the body and right hand should rest with the right of the body till the elbow and the portion below should be folded; both the palms should once again be placed touching the ground. 5. Then, the two hands should be drawn to rest on the ground close to the thighs and the palms should be placed touching the thighs and not the ground. 6. When the entire body with the head lies on the ground like a log of wood, turn the head to the right side and keep that side of the ear pressed on the ground. 7. Repeat this to the other side and keep the left ear pressed to the ground. 8. Then, draw both the hands in a folded position (like doing Anjali) forward. 9. This completes the Namaskara.

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Panchaanga Namaskara In the case of women, the rule of Saashtaanga Namaskara does not apply, taking into consideration the chest portion of their body. Elders felt that the part of womens body, which feeds the child after it is given birth, was sacred and should not be allowed to touch the ground. Hence the eight parts of the body, in their case becomes five. This also denotes the bending nature of women and adds to further humility. Men can also do this kind of Namaskara, which is generally followed in the north. Sastras stipulate that saashtaanga namaskara should be done only to God, God-like Gurus, Pithrus and venerable elders. For all other elders only panchaanga Namaskara is prescribed. But this is not followed universally.