Vedic Remedies

Akshaya Tritiya Special

Celebrations:
Akshay Tritiya is marked with great pomp and celebrations all over India. People mainly worship Goddess Lakshmi and Lord Ganesh on this day. They want to usher in a golden beginning full of fortune, wealth and good luck. Goddess Lakshmi is also prayed along with her husband Lord Vishnu. People visit the temples of Lakshmi-Narayan and Lord Krishna and offer 'daan' or endowments for eternal prosperity.

* Akshay Tritiya is known as 'Akha Teej' in Rajasthan, 'Sukal Tritiya' in Uttar Pradesh and 'Akshay Tadige' in Karnataka.

* The people of Bengal start a new audit book on this day called Halkhata to attract a new period of profits. They also keep Satya Narayan puja in their homes. People take dips in holy rivers across India on this day

* In Bikaner, Rajasthan, people fly kites and celebrate the teej day with fun and colors.

* The Jat farmers predict rain and crop yield by looking at all the birds they encounter on their way to the field on this day.

* In Karnataka this day is the end of a month long celebration. The celebration lasts from the third of the month of 'Chaitra' to the third of the month of 'Vaishakh'. It is believed to be a resting period for Goddess Durga or Shakti. This period comes after she slayed the two destructive and mighty demons - Sumbha and Nisumbha. In Bengal, preparations for the Durga puja starts from this day.

* The ladies in Maharashtra celebrate this day with Haldi and kumkum to seek blessings for a long and happy married life.

అష్టలక్ష్మీస్తోత్రం

ఆదిలక్ష్మి
సుమనస వందిత సుందరి మాధవి, చంద్ర సహొదరి హేమమయే
మునిగణ వందిత మోక్షప్రదాయని, మంజుల భాషిణి వేదనుతే |
పంకజవాసిని దేవ సుపూజిత, సద్గుణ వర్షిణి శాంతియుతే
జయ జయహే మధుసూదన కామిని, ఆదిలక్ష్మి పరిపాలయ మామ్ || 1 ||

ధాన్యలక్ష్మి
అయికలి కల్మష నాశిని కామిని, వైదిక రూపిణి వేదమయే
క్షీర సముద్భవ మంగళ రూపిణి, మంత్రనివాసిని మంత్రనుతే |
మంగళదాయిని అంబుజవాసిని, దేవగణాశ్రిత పాదయుతే
జయ జయహే మధుసూదన కామిని, ధాన్యలక్ష్మి పరిపాలయ మామ్ || 2 ||

ధైర్యలక్ష్మి
జయవరవర్షిణి వైష్ణవి భార్గవి, మంత్ర స్వరూపిణి మంత్రమయే
సురగణ పూజిత శీఘ్ర ఫలప్రద, ఙ్ఞాన వికాసిని శాస్త్రనుతే |
భవభయహారిణి పాపవిమోచని, సాధు జనాశ్రిత పాదయుతే
జయ జయహే మధు సూధన కామిని, ధైర్యలక్ష్మీ పరిపాలయ మామ్ || 3 ||

గజలక్ష్మి
జయ జయ దుర్గతి నాశిని కామిని, సర్వఫలప్రద శాస్త్రమయే
రధగజ తురగపదాతి సమావృత, పరిజన మండిత లోకనుతే |
హరిహర బ్రహ్మ సుపూజిత సేవిత, తాప నివారిణి పాదయుతే
జయ జయహే మధుసూదన కామిని, గజలక్ష్మీ రూపేణ పాలయ మామ్ || 4 ||

సంతానలక్ష్మి
అయిఖగ వాహిని మోహిని చక్రిణి, రాగవివర్ధిని ఙ్ఞానమయే
గుణగణవారధి లోకహితైషిణి, సప్తస్వర భూషిత గాననుతే |
సకల సురాసుర దేవ మునీశ్వర, మానవ వందిత పాదయుతే
జయ జయహే మధుసూదన కామిని, సంతానలక్ష్మీ పరిపాలయ మామ్ || 5 ||

విజయలక్ష్మి
జయ కమలాసిని సద్గతి దాయిని, ఙ్ఞానవికాసిని గానమయే
అనుదిన మర్చిత కుంకుమ ధూసర, భూషిత వాసిత వాద్యనుతే |
కనకధరాస్తుతి వైభవ వందిత, శంకరదేశిక మాన్యపదే
జయ జయహే మధుసూదన కామిని, విజయలక్ష్మీ పరిపాలయ మామ్ || 6 ||

విద్యాలక్ష్మి
ప్రణత సురేశ్వరి భారతి భార్గవి, శోకవినాశిని రత్నమయే
మణిమయ భూషిత కర్ణవిభూషణ, శాంతి సమావృత హాస్యముఖే |
నవనిధి దాయిని కలిమలహారిణి, కామిత ఫలప్రద హస్తయుతే
జయ జయహే మధుసూదన కామిని, విద్యాలక్ష్మీ సదా పాలయ మామ్ || 7 ||

ధనలక్ష్మి
ధిమిధిమి ధింధిమి ధింధిమి-దింధిమి, దుంధుభి నాద సుపూర్ణమయే
ఘుమఘుమ ఘుంఘుమ ఘుంఘుమ ఘుంఘుమ, శంఖ నినాద సువాద్యనుతే |
వేద పూరాణేతిహాస సుపూజిత, వైదిక మార్గ ప్రదర్శయుతే
జయ జయహే మధుసూదన కామిని, ధనలక్ష్మి రూపేణా పాలయ మామ్ || 8 ||

ఫలశృతి
శ్లో|| అష్టలక్ష్మీ నమస్తుభ్యం వరదే కామరూపిణి |
విష్ణువక్షః స్థలా రూఢే భక్త మోక్ష ప్రదాయిని ||

శ్లో|| శంఖ చక్రగదాహస్తే విశ్వరూపిణితే జయః |
జగన్మాత్రే చ మోహిన్యై మంగళం శుభ మంగళమ్ ||

నవగ్రహస్తోత్రం

రవిః
జపాకుసుమ సంకాశం కాశ్యపేయం మహాద్యుతిమ్ |
తమోరియం సర్వ పాపఘ్నం ప్రణతోస్మి దివాకరమ్ ||

చంద్రః
దథిశఙ్ఞ తుషారాభం క్షీరార్ణవ సముద్భవమ్ |
నమామి శశినం సోమం శంభోర్-మకుట భూషణమ్ ||

కుజః
ధరణీ గర్భ సంభూతం విద్యుత్కాంతి సమప్రభమ్ |
కుమారం శక్తి హస్తం తం మంగళం ప్రణమామ్యహమ్ ||

బుధః
ప్రియంగు కలికాశ్యామం రూపేణా ప్రతిమం బుధమ్ |
సౌమ్యం సత్వ గుణోపేతం తం బుధం ప్రణమామ్యహమ్ ||

గురుః
దేవానాం చ ఋషీణాం చ గురుం కాంచన సన్నిభమ్ |
బుద్ధిమంతం త్రిలోకేశం తం నమామి బృహస్పతిమ్ ||

శుక్రః
హిమకుంద మృణాళాభం దైత్యానం పరమం గురుమ్ |
సర్వశాస్త్ర ప్రవక్తారం భార్గవం ప్రణమామ్యహమ్ ||

శనిః
నీలాంజన సమాభాసం రవిపుత్రం యమాగ్రజమ్ |
ఛాయా మార్తాండ సంభూతం తం నమామి శనైశ్చరమ్ ||

రాహుః
అర్థకాయం మహావీరం చంద్రాదిత్య విమర్ధనమ్ |
సింహికా గర్భ సంభూతం తం రాహుం ప్రణమామ్యహమ్ ||

కేతుః
ఫలాస పుష్ప సంకాశం తారకాగ్రహమస్తకమ్ |
రౌద్రం రౌద్రాత్మకం ఘోరం తం కేతుం ప్రణమామ్యహమ్ ||

ఫలశ్రుతిః
ఇతి వ్యాస ముఖోద్గీతం యః పఠేత్సు సమాహితః |
దివా వా యది వా రాత్రౌ విఘ్న శాంతిర్భవిష్యతి ||

నర నారీ నృపాణాం చ భవే ద్దుస్వప్ననాశనమ్ |
ఐశ్వర్యమతులం తేషామారోగ్యం పుష్టి వర్ధనమ్ ||

గ్రహ నక్షత్రజాః పీడా స్తస్కరాగ్ని సముద్భవాః |
తాస్సర్వాః ప్రశమం యాంతి వ్యాసో బ్రూతే నసంశయః ||

Manidweepa Varnana

1.Mahaashakti Manidweepa Nivaasini Mullokaalaku moola Prakaasini
Manidweepamulo Mantraroopini Mana Manassulalo Koluvaiyyindhi

2. Sugandha Parimala Pushpaalenno Velu Anantha Sundara SuvarnaPoolu
Achanchalambuga Manoh sukhaalu Manidweepaaniki Mahaanidhulu

3. Lakshala Lakshala Laavanyaalu Akshara Lakshala Vaakh Sampadhalu
Lakshala Lakshala Lakshmeepathulu Manidweepaaniki Mahaanidhulu

4. Paarijaatha Vana sougandhaalu Suraadhinaadhula Sathsanghaalu
Gandharvadhula Gaana Swaraalu Manidweepaaniki Mahanidhulu
Bhuvaneswaree Sankalpamey Janiyinchey Manidweepam
Devadevula Nivaasamu Adhiye Kaivalyam

5. Padma raagamulu Suvarnamanulu Padhi aamadala Podavuna Galavu
Madhura Madhuramagu Chandana Sudhalu Manidweepaaniki Mahanidhulu

6. Aruvadhinaalugu Kalaamathallulu VaraalanosagE Padhaaru Shakthulu
Parivaaramutho Panchabrahmalu Manidweepaaniki Mahaanidhulu

7.Ashtasiddhulu Nava Nava Nidhulu Ashtadikkulu Dhikpaalakulu
Srushtikarthalu Suralokaalu Manidweepaaniki Mahaanidhulu

8.Koti Sooryulu Prachandakaanthulu Koti Chandrulu Challani Velugulu
Koti Taarakala Velugu Jilugulu Manidweepaaniki Mahanidhulu
Bhuvaneswaree Sankalpamey Janiyinchey Manidweepam
Devadevula Nivaasamu Adhiye Kaivalyam

9.Kanchugodala Praakaaraalu Raagigodala Chathurasraalu
Yedaamadala Ratnaraasulu Manidweepaaniki Mahanidhulu

10.Panchaamruthamaya Sarovaraalu Panchalohamaya Praakaaraalu
Prapanchamele Prajaadhipathulu Manidweepaaniki Mahaanidhulu

11.Indraneelamani Aabharanaalu Vajrapu Kotalu Vaidooryaalu
Pushyaraagamani Praakaaraalu Manidweepaaniki Mahaanidhulu

12.Sapthakoti Ghana Mantravidhyalu Sarva subhaprada Ichhashakthulu
Sree Gayatri Gnanashakthulu Manidweepaaniki Mahaanidhulu
Bhuvaneswaree Sankalpamey Janiyinchey Manidweepam
Devadevula Nivaasamu Adhiye Kaivalyam

13. Milamilalaadey Muthyapuraasulu Tala Tala laade Chandrakaanthamulu
Vidhyullathalu Marakathamanulu Manidweepaaniki Mahaanidhulu

14. Kubera Indra Varuna Devulu Shubhaalanosagey Agnivaayuvulu
Bhoomi Ganapati Parivaaramulu Manidweepaaniki Mahaanidhulu

15.Bhakti Gnaana Vairaagya Siddhulu Pancha bhoothamulu Pancha shakthulu
Saptharushulu Navagrahaalu Manidweepaaniki Mahaanidhulu

16.Kasthoori Mallika Kundha vanaalu Soorya Kaanti Shila mahaagrahaalu
Aaru Ruthuvulu Chathurvedaalu Manidweepaaniki Mahaanidhulu
Bhuvaneswaree Sankalpamey Janiyinchey Manidweepam
Devadevula Nivaasamu Adhiye Kaivalyam

17.Manthrini Dandini Shakthi senalu Kaalikaraali Senaapathulu
Muppadhi Rendu Mahaasakthulu Manidweepaaniki Mahaanidhulu

18.Suvarna rajitha Sundharagirulu Ananthadevi Parichaarikalu
Gomedhikamani Nirmitha Guhalu Manidweepaaniki Mahaanidhulu

19.Saptha Samudramulanantha Nidhulu Yaksha Kinnera Kimpurushaadhulu
Naanaajagamulu Nadheenadhamulu Manidweepaaniki Mahaanidhulu

20.Maanava Maadhava Deva Ganamulu Kaamadhenuvu Kalpatharuvulu
Srushti Sthithi Laya Kaaranamoorthulu Manidweepaaniki Mahaanidhulu
Bhuvaneswaree Sankalpamey Janiyinchey Manidweepam
Devadevula Nivaasamu Adhiye Kaivalyam

21. Koti Prakruthula Soundaryaalu Sakala Vedamulu Upanishatthulu
Padhaarurekula Padma Shakthulu Manidweepaaniki Mahaanidhulu

22.Divya Phalamulu Divyaasthramulu Divya Purushulu Dheeramaathalu
Divya Jagamulu Divya Shakthulu Manidweepaaniki Mahaanidhulu

23.Sree Vigneswara Kumaaraswaamulu Jnanamukti Ekaantha Bhavanamulu
Mani Nirmithamagu Mandapaalu Manidweepaaniki Mahaanidhulu

24.Pancha Bhoothamulu Yajamaanyaalu Pravaalasaalam Aneka Shakthulu
Santhaana Vruksha Samudaayaalu Manidweepaaniki Mahaanidhulu

25.Chinthaamanulu Navaratnaalu Nooraamadala Vajrapuraasulu
Vasantha Vanamulu Garudapachhalu Manidweepaaniki Mahaanidhulu

26.Dhukkamu Teliyani Devi Senalu Natanaatyaalu sangeethaalu
Dhanakanakaalu Purushaardhaalu Manidweepaaniki Mahaanidhulu

27.Padhunaalgu Lokaalannitipayina Sarvalokamanu Lokamu Galadhu
Sarvalokame Ee Manidweepamu Sarveswarikadhi Shaaswatha Sthaanam

28.Chinthaamanula Mandiramandhu Panchabrahmala Manchamupayina
Mahaadevudu Bhuvaneswaritho Nivasisthaadu Manidweepamulo

29.Manigana Khachitha Aabharanaalu Chinthaamani Parameswari Daalchi
Soundaryaniki Soundaryamugaa Agupaduthundi Manidweepamulo

30.Paradevathanu Nithyamu Kolichi Manasarpinchi Arpinchinacho
Apaara Dhanamu Sampadalichhi Manidweepeshwari Deevisthundi ... 2 times!!

31.Noothana Gruhamulu kattinavaaru Manidweepa Varnana Thommidisaarlu
Chadivina Chaalu Anthaa SubhamE Ashta Sampadhala Thulathoogeru ... 2 times!!

32.Shiva Kavitheshwari Sree Chakreshwari Manidweepa Varnana Chadivinachota
Thista Vesukoni Koorchonunantaa Koti Shubhaalanu Samakoorchukonutakai
Bhuvaneswari Sankalpame Janiyinche Manidweepam
Devadevula Nivaasamu Adhiye Kaivalyam ... 2 times!!

మణిద్వీప వర్ణన

1. మహాశక్తి మణిద్వీప నివాసిని ముల్లోకాలకు మూల ప్రకాశిని
మణిద్వీపములో మంత్రరూపిణి మన మనస్సులలో కొలువైయింది

2.సుగంధ పుష్పాలెన్నో వేలు అనంత సుందర సువర్ణపూలు
అచంచలంబగు మనో సుఖాలు మణిద్వీపానికి మహానిధులు

3.లక్షల లక్షల లావణ్యాలు అక్షరలక్షల వాక్ సంపదలు
లక్షల లక్షల లక్ష్మీపతులు మణిద్వీపానికి మహానిధులు

4. పారిజాత వన సౌగంధాలు సురాధినాధుల సత్సంగాలౌ
గంధర్వాదుల గానస్వరాలు మణిద్వీపానికి మహానిధులు
భువనేశ్వరీ సంకల్పమే జనియించే మణిద్వీపం
దేవదేవుల నివాసము అదియే కైవల్యం

5. పద్మరాగములు సువర్ణమణులు పది ఆమడల పొడవున గలవు
మధురమధురమగు చందనసుధలు మణిద్వీపానికి మహానిధులు

6. అరువదినాలుగు కళామతల్లులు వరాలనొసగే పదారుశక్తులు
పరివారముతో పంచబ్రహ్మలు మణిద్వీపానికి మహానిధులు

7. అష్టసిద్ధులు నవనవ నిధులు అష్టదిక్కులూ దిక్పాలకులు
సృష్టికర్తలు సురలోకాలౌ మణిద్వీపానికి మహానిధులు

8. కోటి సూర్యులు ప్రపంచకాంతులు కోటి చంద్రుల చల్లని వెలుగులు
కోటితారకల వెలుగుజిలుగులు మణిద్వీపానికి మహానిధులు

9. కంచుగోడల ప్రాకారాలు రాగిగోడల చతురస్రాలు
ఏడామడల రత్నరాసులు మణిద్వీపానికి మహానిధులు

10. పంచామృతమయ సరోవరాలు పంచలోహమయ ప్రాకారాలు
ప్రపంచమేలే ప్రజాధిపతులు మణిద్వీపానికి మహానిధులు

11. ఇంద్రనీలమణి ఆభరణాలు వజ్రపు కోటలు వైఢూర్యాలు
పుష్యరాగ మణిప్రాకారాలు మణిద్వీపానికి మహానిధులు

12. సప్తకోటి ఘనమంత్రవిద్యలు సర్వశుభప్రద ఇచ్ఛాశక్తులు
శ్రీ గాయత్రీ జ్ఞానశక్తులు మణిద్వీపానికి మహానిధులు ..భువ...

13. మిలమిలలాడే రత్నపు రాసులు తళతళలాడే చంద్రకాంతములు
విద్యుల్లతలు మరకతమణులు మణిద్వీపానికి మహానిధులు

14. కుబేర ఇంద్ర వరుణదేవులు శుభాలనొసగే అగ్నివాయువులు
భూమిగణపతి పరివారములు మణిద్వీపానికి మహానిధులు

15. భక్తిజ్ఞానవైరాగ్య సిద్ధులు పంచభూతములు పంచశక్తులు
సప్తఋషులు నవగ్రహాలు మణిద్వీపానికి మహానిధులు

16. కస్తూరి మల్లిక కుందవనాలు సూర్యకాంతి శిలమహాగ్రహాలు
ఆరు ఋతువులు చతుర్వేదాలు మణిద్వీపానికి మహానిధులు

17. మంత్రిణి దండిణి శక్తిసేనలు కాళి కరాళి సేనాపతులు
ముప్పదిరెండు మహాశక్తులు మణిద్వీపానికి మహానిధులు

18.సువర్ణరజిత సుందరగిరులు అనంతదేవి పరిచారికలు
గోమేధికమణి నిర్మిత గుహలు మణిద్వీపానికి మహానిధులు

19. సప్తసముద్రములనంత నిధులు యక్షకిన్నెర కింపురుషాదులు
నానాజగములు నదీనదములు మణిద్వీపానికి మహానిధులు

20.మానవ మాధవ దేవగణములు కామధేనువు కల్పతరువులు
సృష్టిస్థితిలయా కారణమూర్తులు మణిద్వీపానికి మహానిధులు

21.కోటి ప్రకృతుల సౌందర్యాలు సకలవేదములు ఉపనిషత్తులు
పదారురేకల పద్మశక్తులు మణిద్వీపానికి మహానిధులు

22. దివ్యఫలముల దివ్యాస్త్రములు దివ్యపురుషులు ధీరమాతలు
దివ్యజగములు దివ్యశక్తులు మణిద్వీపానికి మహానిధులు

23. శ్రీ విఘ్నేశ్వర కుమారస్వాములు జ్ఞానముక్తి ఏకాంతభవనములు
మణినిర్మితమగు మండపాలు మణిద్వీపానికి మహానిధులు

24. పంచభూతములు యాజమాన్యాలు వ్యాళసాలం అనేకశక్తులు
సంతాన వృక్షసముదాయాలు మణిద్వీపానికి మహానిధులు

25. చింతామణులు నవరాత్రులు నూరామడల వజ్రరాసులు
వసంత వనములు గరుడపచ్చలు మణిద్వీపానికి మహానిధులు

26. దుఃఖము తెలియని దేవీసేవలు నటనాట్యాలు సంగీతాలు
ధనకనకాలు పురుషార్ధాలు మణిద్వీపానికి మహానిధులు

27. పదునాల్గు , లోకాలన్నిటిపైనా సర్వలోకమను లోకము గలదు
సర్వలోకమే ఈ మణిద్వీపము సర్వేశ్వరికది శాశ్వత స్థానం

28. చింతామణుల మందిరమందు పంచబ్రహ్మల మంచముపైన
మహాదేవుడు భువనేశ్వరితో నివసిస్తాడు మణిద్వీపములో

29.మణిగణ ఖచిత ఆభరణాలు చింతామణి పరమేశ్వరి దాల్చి
సౌందర్యానికి సౌందర్యముగా అగుపడుతుంది మణిద్వీపములో

30. పరదేవతను నిత్యము కొలిచి మనసర్పించి అర్చించినచో
అపారధనము సంపదలిచ్చి మణిద్వీపేశ్వరి దీవిస్తుంది....2...

31. నూతనగృహములు కట్టినవారు మణిద్వీపవర్ణన తొమ్మిదిసార్లు
చదివిన చాలు అంతా శుభమే అష్టసంపదల తులతూగేరు ....2...

32. శివ కవితేశ్వరి శ్రీ చక్రేశ్వరి మణిద్వీపవర్ణన చదివిన చోట
తిష్టవేసుకొని కూర్చొనునంటా కోటి శుభాలను సమకూర్చుకొనుటకై
దేవదేవల నివాసము అదియే కైవల్యం...భు.....

మంగళహారతి
శ్రీ త్రిపురసుందరికి మణిద్వీపవాసినికి !
మంగళమ్ జయమంగళమ్ నిత్య శుభమంగళమ్ !!
ఓంకార రూపిణికి హ్రీంకార వాసినికి శ్రీం ,బీజవాహినికి
మంగళమ్ జయమంగళమ్ నిత్య శుభమంగళమ్ !!
ఆపదలు బాపేటి సంపదలనొసగేటి శ్రీనగరవాసినికి !
మంగళమ్ జయమంగళమ్ నిత్య శుభమంగళమ్ !!
వేదాలు నాదాలు శిరసొంచి మొక్కేటి శ్రీ రత్నసింహాసినికి !
మంగళమ్ జయమంగళమ్ నిత్య శుభమంగళమ్ !!


"మనిద్వీపం " అని తలిస్తే చాలు దరిద్రం దరిదాపునకు రదని శాస్త్ర ప్రమాణం. అటువంటి మహా శక్తివంతమైన మనిద్వీప వర్ణనను మనసార చదివిన లేదా గానం చేసిన ఎటువంటి సత్ఫలితాలు వస్తాయో స్వయంగా అనుభవించి
తెలుసుకోవలసిన్దేగాని, వర్ణించుటకు వేయిపడగలు గల ఆదిసేశునకు కూడా శక్తీ చాలదు. లక్షల లక్షల బ్రహ్మాండ ములను కనురెప్ప పాటలు సృష్టించి లయము చేయగల ముప్పదిరెండు మహా శక్తులు పరిరక్షణలో ఈ సమస్త విశ్వములు ఉండుట వలన ముప్పది రెండు రకాల పూల తో మనిద్వీప వాసి నికి అర్చన చేసి పసుపు,కుంకుమ,గందాక్షతలతో యదా శక్తి ఉపచారములను సేవించిన అమోఘమయిన శుభములను పొందుతారు.అంతే గాక ఇంటిల్లపాది కుటుంబసభ్యులంతా తరతరాల వరకు అష్ట సంపదలతో భక్తీ జనన, వైరాగ్య, ఆయువు, ఆరోగ్య, ఐశ్వర్యాలతో తులతూగుతూ యోగులు, సిద్ధులు, జ్ఞానులు, మహాభక్తులు,అయినవారీన్త
జన్మలు ధరించి అంత్యకాలమున నివాసులై మోక్షదామమును చేరుదురు."

Hindu Sampradaya 

  

I don't know if 'ritual' is an indological word intended to denigrate. It appears that yajna and vrata are more than mere 'rites'. They are samskaara in a sampradaaya; samskaara of various stages in life's journey, which are unparalleled in the history of human civilization. I have shown that the stupa venerated in Barhut and Sanchi is a temple, kole.l (Kota) where puja is rendered represented by the maalaa which adorns the torana and the same maalaa which is also held by meenayugala (an ashtamangala glyph) on a Jaina aayaagapat.t.a.

Please do circulate the attached to as many as possible. Every metaphor of the Hindu civilization is meaningful; it is our responsibility to know this, this is the veda, that which is known, from the root: 'vid' to know. Many meanings are possible. It is the task of the historian to unravel the evolution of dharma in practice, dharma in karmakaanda.

Hindu Rituals and Routines

Why do we follow them?
Hindu Rituals and Routines Why do we follow them?
Contents
Introduction Introduction 3
Why do we . . .

1. Why do we light a lamp? 4
2. Why do we have a prayer room? 4
3. Why do we do Namaste? 5
4. Why do we prostrate before parents and elders? 5
5. Why do we wear marks (tilak, pottu and the like) on the
forehead? 6
6. Why do we not touch papers, books and people with the
feet? 7
7. To touch another with the feet is considered an act of
misdemeanor. Why is this so?
8. Why do we apply the holy ash? 7
9. Why do offer food to the Lord before eating it? 8
10. Why do we fast? 9
11. Why do we do pradakshina (circumambulate)? 9
12. Why is pradakshina done only in a clockwise manner? 9
13. Why do we regard trees and plants as sacred? 10
14. Why do we ring the bell in a temple? 10
15. Why do we worship the kalasha? 11
16. Why do we consider the lotus as special? 11
17. Why do we worship tulasi? 12
18. Why do we blow the conch? 13
19. Why do we say shaanti thrice? 13
20. Why do we offer a coconut? 14
21. Why do we chant Om? 15
22. Why do we do aarati? 15

  
Introduction 

Hinduism is not a religion but a way of life. Unlike other religions, Hindu dharma has many specialties. This is not known as a religion, it is known as the dharma; Sanaathana Dharma. Sanaathana means, according to Bhagavath Geetha, which cannot be destroyed by fire, weapons, water, air, and which is present in all living and non living being. Dharma means, the way of life which is the 'total of all aachaaraas or customs and rituals'. Sanaathana Dharma has its foundation on scientific spirituality. In the entire ancient Hindu literature we can see that science and spirituality are integrated. It is mentioned in the 40th chapter of the Yajurveda known as Eesaavaasya Upanishad that use scientific knowledge for solving problems in our life and use the spiritual knowledge for attaining immortality through philosophical outlook.

Remember that in each and every aachaaraa there will be a component of spirituality in it. Without pirituality,
nothing exists in Sanaathana dharma. Generally everyone bear a wrong impression that this spirituality is religion. Spirituality is different in Hindu dharma. Here the question of religion does not exist at all, because Hindu dharma was not created by an individual, prophet or an incarnation. Spirituality is a part of every Hindu custom in the normal life of a Hindu.

Aachaaraas are to be followed based on their merits available from the self experience; you need not blindly
follow a teacher or someone who gives advice without reasoning. All these aachaaraas are mentioned for the
prosperity of the human beings and it should be the prime focus for practicing the Hindu aachaaraas.

  

Achaaryaath paadam aadatthe
paadam sishya swamedhayaa
paadam sa brahmachaaribhya
sesham kaala kramena cha

This is an important advice given in smruthies. It means a person can get only one quarter of knowledge from Achaarya -- the teacher, another quarter by analyzing self, one quarter by discussing with others and the last quarter during the process of living by method addition, deletion, correction, and modification of already known aachaaraas or new aachaaraas.

Aachaaraath labhathe hi ayu:
aachaaraath dhanamakshayam
aachaaraath labhathe suprajaa:
aachaaro ahanthya lakshanam

Aachaaraas are followed for the psychological and physiological health and long life; Aachaaraas are followed for prosperity and wealth; Aachaaraas are followed for strong family and social bondage and following the Aachaaraas give a fine personality, dharmic outlook and vision, says our dharmasaastra.

In India everyone followed Aachaaraas for the above mentioned psychological, physiological, family relation,
social benefits and national integration based benefits. It is your right and duty to understand scientifically,
rationally and logically the meaning of each and every Aachaaraas and follow the same in your life systematically.

1. Why do we light a lamp?

In almost every Indian home a lamp is lit daily before the altar of the Lord. In some houses it is lit at dawn, in
some, twice a day -- at dawn and dusk -- and in a few it is maintained continuously -- Akhanda Deepa. All auspicious functions commence with the lighting of the lamp, which is often maintained right through the occasion. Light symbolizes knowledge, and darkness -- ignorance. The Lord is the "Knowledge Principle" (Chaitanya) who is the source, the enlivener and the illuminator of all knowledge. Hence
light is worshiped as the Lord himself. Knowledge removes ignorance just as light removes darkness. Also knowledge is a lasting inner wealth by which all outer achievement can be accomplished. Hence we light the lamp to bow down to knowledge as the greatest of all forms of wealth. Why not light a bulb or tube light? That too would remove darkness. But the traditional oil lamp has a further spiritual significance. The oil or ghee in the lamp symbolizes our vaasanas or negative tendencies and the wick, the ego. When lit by spiritual knowledge, the vaasanas get slowly exhausted and the ego too finally perishes. The flame of a lamp always burns upwards. Similarly we should acquire such knowledge as to take us towards higher ideals. Whilst
lighting the lamp we thus pray:

Deepajyothi parabrahma
Deepa sarva tamopahaha
Deepena saadhyate saram
Sandhyaa deepo namostute

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

  
2. Why do we have a prayer room?

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

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

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

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

3. Why do we do Namaste?

Indians greet each other with namaste. The two palms are placed together in front of the chest and the head bows whilst saying the word namaste. This greeting is for all -- people younger than us, of our own age, those older than friends, even strangers and us. There are five forms of formal traditional greeting enjoined in the shaastras of which namaskaram is one. This is understood as prostration but it actually refers to paying homage as we do today when we greet each other with a namaste. Namaste could be just a casual or formal greeting, a cultural convention or an act of worship. However there is much more to it than meets the eye. In Sanskrit namah + te = namaste. It means -- I bow to you -- my greetings, salutations or prostration to you.
Namaha can also be literally interpreted as "na ma" (not mine). It has a spiritual significance of negating or
reducing one's ego in the presence of another. The real meeting between people is the meeting of their minds. When we greet another, we do so with namaste, which means, "may our minds meet," indicated by the folded palms placed before the chest. The bowing down of the head is a gracious form of extending friendship in love and humility The spiritual meaning is even deeper. The life force, the
divinity, the Self or the Lord in me is the same in all. Recognizing this oneness with the meeting of the palms, we salute with head bowed the Divinity in the person we meet. That is why sometimes, we close our eyes as we do namaste to a revered person or the Lord -- as if to look within. The gesture is often accompanied by words like "Ram Ram," "Jai Shri Krishna", "Namo Narayana", "Jai Siya Ram",

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

  
4. Why do we prostrate before parents and elders?

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

Man stands on his feet. Touching the feet in prostration is a sign of respect for the age, maturity, nobility and
divinity that our elders personify. It symbolizes our recognition of their selfless love for us and the
sacrifices they have done for our welfare. It is a way of humbly acknowledging the greatness of another. This
tradition reflects the strong family ties, which has been one of India's enduring strengths. The good wishes
(Sankalpa) and blessings (aashirvaada) of elders are highly valued in India. We prostrate to seek them. Good thoughts create positive vibrations. Good wishes springing from a heart full of love, divinity and nobility have a tremendous strength. When we prostrate with humility and respect, we invoke the good wishes and blessings of elders, which flow in the form of positive energy to envelop us. This is why the posture assumed whether it is in the standing or prone position, enables the entire body to receive the energy thus received. The different forms of showing respect are:

Pratuthana: Rising to welcome a person.
Namaskaara: Paying homage in the form of namaste
Upasangrahan: Touching the feet of elders or teachers.

Shaashtaanga: Prostrating fully with the feet, knees, stomach, chest, forehead and arms touching the ground in front of the elder.

Pratyabivaadana: Returning a greeting.

Rules are prescribed in our scriptures as to who should prostrate to whom. Wealth, family name, age, moral strength and spiritual knowledge in ascending order of importance qualified men to receive respect. This is why a king though the ruler of the land, would prostrate before a spiritual master. Epics like the Ramayana and Mahabharata have many stories highlighting this aspect.

  

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

The tilak or pottu invokes a feeling of sanctity in the wearer and others. It is recognized as a religious mark.
Its form and colour vary according to one's caste, religious sect or the form of the Lord worshipped. In
earlier times, the four castes (based on varna or colour) - Brahmana, Kshatriya, Vaishya and Sudra -- applied marks differently. The brahmin applied a white chandan mark signifying purity, as his profession was of a priestly or academic nature. The kshatriya applied a red kumkum mark signifying valour as he belonged to warrior races. The vaishya wore a yellow kesar or turmeric mark signifying prosperity as he was a businessman or trader devoted to creation of wealth. The sudra applied a black bhasma, kasturi or charcoal mark signifying service as he supported the work of the other three divisions. Also Vishnu
worshippers apply a chandan tilak of the shape of "U," Shiv worshippers a tripundra of bhasma, Devi worshippers a red dot of kumkum and so on). The tilak cover the spot between the eyebrows, which is the seat of memory and thinking. It is known as the Aajna Chakra in the language of Yoga. The
tilak is applied with the prayer -- "May I remember the Lord. May this pious feeling pervade all my activities. May I be righteous in my deeds." Even when we temporarily forget this prayerful attitude the mark on another reminds us of our resolve. The tilak is thus a blessing of the Lord and a protection against wrong tendencies and forces. The entire body emanates energy in the form of electromagnetic waves -- the forehead and the subtle spot between the eyebrows especially so. That is why worry generates heat and causes a headache. The tilak and pottu cools the forehead, protects us and prevents energy loss. Sometimes
the entire forehead is covered with chandan or bhasma. Using plastic reusable "stick bindis" is not very
beneficial, even though it serves the purpose of decoration.

 

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

To Indians, knowledge is sacred and divine. So it must be given respect at all times. Nowadays we separate subjects as sacred and secular. But in ancient India every subject - academic or spiritual -- was considered divine and taught by the guru in the gurukula. The custom of not stepping on educational tools is a frequent reminder of the high position accorded to knowledge in Indian culture. From an early age, this wisdom fosters in us a deep reverence for books and education. This is also the reason why we worship
books, vehicles and instruments once a year on Saraswathi Pooja or Ayudha Pooja day, dedicated to the Goddess of Learning. In fact, each day before starting our studies, we pray:

Saraswati namasthubhyam
Varade kaama roopini
Vidyaarambham karishyaami
Sidhirbhavatu me sadaa

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

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

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

8. Why do we apply the holy ash?

The ash of any burnt object is not regarded as holy ash. Bhasma (the holy ash) is the ash from the homa (sacrificial fire) where special wood along with ghee and other herbs is offered as worship of the Lord. Or the deity is worshipped by pouring ash as abhisheka and is then distributed as bhasma. Bhasma is generally applied on the forehead. Some apply it on certain parts of the body like the upper arms, chest etc. Some ascetics rub it all over the body. Many consume a pinch of it each time they receive it. The word bhasma means, "that by which our sins are destroyed and the Lord is remembered." Bha implied bhartsanam ("to destroy") and sma implies smaranam ("to remember"). The application of bhasma therefore signifies destruction of the evil and remembrance of the divine. Bhasma is called vibhuti (which means "glory") as it gives glory to one who applies it and raksha (which means a source of protection) as it protects the wearer from ill health and evil, by purifying him or her. Homa (offering of oblations into the fire with sacred chants) signifies the offering or surrender of the ego and egocentric desires into the flame of knowledge or a noble
and selfless cause. The consequent ash signifies the purity of the mind, which results from such actions. Also the fire of knowledge burns the oblation and wood signifying ignorance and inertia respectively. The ash we apply indicates that we should burn false identification with the body and become free of the limitations of birth and death. This is not to be misconstrued as a morose reminder of death but as a powerful pointer towards the fact that time and tide wait for none. Bhasma is specially associated with Lord Shiv who applies it all over His body. Shiv devotes apply bhasma as a tripundra. When applied with a red spot at the center, the mark symbolizes Shiv-Shakti (the unity of energy and matter that creates the entire seen and
unseen universe).

Tryambakam yajaamahe
Sugandhim pushtivardhanam
Urvaa rukamiva bhandhanaan
Mrytyor muksheeyamaa amrutaat

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

  

9. Why do offer food to the Lord before eating it?

Indians make an offering of food to the Lord and later partake of it as prasaada -- a holy gift from the Lord. In our daily ritualistic worship (pooja) too we offer naivedyam (food) to the Lord. The Lord is omnipotent and omniscient. Man is a part, while the Lord is the totality. All that we do is by His strength and knowledge alone. Hence what we receive in life as a result of our actions is really His alone. We acknowledge this through the act of offering food to Him. This is exemplified by the Hindi words "tera tujko arpan"-- I offer what is Yours to You. Thereafter it is akin to His gift to us, graced by His divine touch. Knowing this, our entire attitude to food and the act of eating changes. The food offered will naturally be pure and the best. We share what we get with others before consuming it. We do not demand, complain or criticise the quality of the food we get. We eat it with cheerful acceptance (prasaada buddhi). Before we partake of our daily meals we first sprinkle water around the plate as an act of purification. Five morsels of food are placed on the side of the plate acknowledging the debt owed by us to the Divine forces (devta runa) for their benign grace and protection, our ancestors (pitru runa) for giving us their lineage and a family culture, the sages (rishi runa) as our religion and culture have been "realised", aintained and handed down to us by them, our fellow beings (manushya runa) who constitute society without the support of which we could not live as we do and other living beings (bhuta runa) for serving us selflessly. Thereafter the Lord, the life force, who is also within us as the five life-giving physiological functions, is offered the food. This is done with the chant

praanaaya swaahaa,
apaanaaya swaahaa,
vyaanaaya swaahaa,
udaanaaya swaahaa,
samaanaaya swaahaa,
brahmane swaahaa

After offering the food thus, it is eaten as prasaada -- blessed food.

  
10. Why do we fast?

Most devout Indians fast regularly or on special occasions like festivals. On such days they do not eat at all, eat once or make do with fruits or a special diet of simple food. Fasting in Sanskrit is called upavaasa. Upa means "near" + vaasa means "to stay". Upavaasa therefore means staying near (the Lord), meaning the attainment of close mental proximity with the Lord. Then what has upavaasa to do with food? A lot of our time and energy is spent in procuring food items, preparing, cooking, eating and digesting food. Certain food types make our minds dull and agitated. Hence on certain days man decides to save time and conserve his energy by eating either simple, light food or totally abstaining from eating so that his mind becomes alert and pure. The mind, otherwise pre-occupied by the thought of food, now entertains noble thoughts and stays
with the Lord. Since it is a self-imposed form of discipline it is usually adhered to with joy Also every system needs a break and an overhaul to work at its best. Rest and a change of diet during fasting is very good for
the digestive system and the entire body. The more you indulge the senses, the more they make their emands.
Fasting helps us to cultivate control over our senses, sublimate our desires and guide our minds to be poised and at peace. Fasting should not make us weak, irritable or create an urge to indulge later. This happens when there is no noble goal behind fasting. The Bhagavad-Gita urges us to eat appropriately -- neither too less nor too much - yuktaaahaara and to eat simple, pure and healthy food (a saatvik diet) even when not fasting.

 
11. Why do we do pradakshina (circumambulate)?

We cannot draw a circle without a center point. The Lord is the center, source and essence of our lives. Recognizing Him as the focal point in our lives, we go about doing our daily chores. This is the significance of pradakshina. Also every point on the circumference of a circle is equidistant from the center. This means that wherever or whoever we may be, we are equally close to the Lord. His grace flows towards us without partiality.

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

The reason is not, as a person said, to avoid a traffic jam! As we do pradakshina, the Lord is always on our right. In India the right side symbolizes auspiciousness. So as we circumambulate the sanctum sanctorum we remind ourselves to lead an auspicious life of righteousness, with the Lord who is the indispensable source of help and strength, as our guide -the "right hand". Indian scriptures enjoin - matrudevo bhava, pitrudevo bhava, acharyadevo bhava. May you consider your parents and teachers as you would the Lord. With this in mind we also do pradakshina around our parents and divine personages. After the completion of traditional worship (pooja), we customarily do pradakshina around ourselves. In this way we recognize and remember the supreme divinity within us, which alone is idolized in the form of the Lord that we worship outside.

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

The Lord, the life in us, pervades all living beings, be they plants or animals. Hence, they are all regarded as
sacred. Human life on earth depends on plants and trees. They give us the vital factors that make life possible on earth: food, oxygen, clothing, shelter, medicines etc. Hence, in India, we are taught to regard trees and plants as sacred. Indians scriptures tell us to plant ten trees if, for any reason, we have to cut one. We are advised to use parts of trees and plants only as much as is needed for food, fuel, shelter etc. we are also urged to apologies to a plant or tree before cutting it to avoid incurring a specific sin named soona. Certain trees and plants like tulasi, peepal etc., which have tremendous beneficial qualities, are worshipped till today. It is believed that divine beings manifest as trees and plants, and many people worship them to fulfill their desires or to please the Lord.

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

Is it to wake up the Lord? But the Lord never sleeps. Is it to let the Lord know we have come? He does not need to be told, as He is all knowing. Is it a form of seeking permission to enter His precinct? It is a homecoming and therefore entry needs no permission. The Lord welcomes us at all times. Then why do we ring the bell? The ringing of the bell produces what is regarded as an auspicious sound. It produces the sound Om, the universal name of the Lord. There should be auspiciousness within and without, to gain the vision of the Lord who is all-auspiciousness. Even while doing the ritualistic aarati, we ring the bell. It is sometimes accompanied by the auspicious sounds of the conch and other musical instruments. An added significance of
ringing the bell, conch and other instruments is that they help drowned any inauspicious or irrelevant noises and comments that might disturb or distract the worshippers in their devotional ardour, concentration and inner peace. As we start the daily ritualistic worship ( pooja) we ring the bell, chanting:

Aagamaarthamtu devaanaam
gamanaarthamtu rakshasaam
Kurve ghantaaravam tatra
devataahvaahna lakshanam

I ring this bell indicating the invocation of divinity, So that virtuous and noble forces enter (my home and heart); and the demonic and evil forces from within and without, depart.

  
15. Why do we worship the kalasha?

First of all what is a kalasha? A brass, mud or copper pot is filled with water. Mango leaves are placed in the mouth of the pot and a coconut is placed over it. A red or white thread is tied around its neck or sometimes all around it in a intricate diamond-shaped pattern. The pot may be decorated wit designs. Such a pot is known as a kalasha. When the pot is filled with water or rice, it is known as purnakumbha representing the inert body which when filled with the divine life force gains the power to do all the wonderful things that makes life what it is. A kalasha is placed with due rituals on all-important occasions like the traditional house warming (grihapravesa), wedding, daily worship etc. It is placed near the entrance as a sign of welcome. It is also used in a traditional manner while receiving holy personages. Why do we worship the kalasha? Before the creation came into being, Lord Vishnu was reclining on His snake-bed in the milky ocean. From His
navel emerged a lotus from which appeared Lord Brahm, the creator, who thereafter created this world. The water in the kalasha symbolizes the primordial water from which the entire creation emerged. It is the giver of life to all and has the potential of creating innumerable names and forms, the inert objects and the sentient beings and all that is auspicious in the world from the energy behind the universe. The leaves and coconut represent creation. The thread represents the love that "binds" all in creation. The kalasha is therefore considered auspicious and worshipped. The waters from all the holy rivers, the knowledge of all the Vedas and the blessings of all the deities are invoked in the kalasha and its water is thereafter used for all the rituals, including the abhisheka. The consecration (kumbhaabhisheka) of a temple is done in a grand manner with elaborate rituals including the pouring of one or more kalashas of holy water on the top of the temple. When the asuras and devas churned the milky ocean, the Lord appeared bearing the pot of nectar, which blessed one with everlasting life.

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

 
16. Why do we consider the lotus as special?

The lotus is the symbol of truth, auspiciousness and beauty (satyam, shivam, sundaram). The Lord is also that nature and therefore, His various aspects are compared to a lotus (i.e. lotus-eyes, lotus feet, lotus hands, the lotus of the heart etc.). The lotus blooms with the rising sun and close at night. Similarly, our minds open up and expand with the light of knowledge. The lotus grows even in slushy areas. It remains beautiful and untainted despite its surroundings, reminding us that we too can and should strive to remain pure and beautiful within, under all circumstances. The lotus leaf never gets wet even though it is always in water. It symbolizes the man of wisdom (gyaani) who remains ever joyous, unaffected by the world of sorrow and change.

This is revealed in a shloke from the Bhagwad-Geeta:

Brahmanyaadhaaya karmaani
Sangam tyaktvaa karoti yaha
Lipyate na sa paapena
Padma patram ivaambhasaa

He who does actions, offering them to Brahman (the Supreme), abandoning attachment, is not tainted by sin,
just as a lotus leaf remains unaffected by the water on it. From this, we learn that what is natural to the man of wisdom becomes a discipline to be practiced by all saadhakas or spiritual seekers and devotees. Our bodies have certain energy centers described in the Yoga Shaastras as chakras. Each one is associated with lotus that has a certain number of petals. For example, a lotus with a thousand petals represents the Sahasra chakra at the top of the head, which opens when the yogi attains Godhood or Realisation. Also, the lotus posture (padmaasana) is recommended when one sits for meditation. A lotus emerged from the navel of Lord Vishnu. Lord Brahm originated from it to create the world. Hence, the lotus symbolizes the link between the creator and the supreme Cause. It also symbolizes Brahmaloka, the abode of Lord Brahm. The
auspicious sign of the swastika is said to have evolved from the lotus.

  
17. Why do we worship tulasi?

In Sanskrit, tulanaa naasti athaiva tulasi -- that which is incomparable (in its qualities) is the tulasi For Indians
it is one of the most sacred plants. In fact it is known to be the only thing used in worship, which, once used, can be washed and reused in pooja -- as it is regarded so selfpurifying. As one story goes, Tulasi was the devoted wife of Shankhachuda, a celestial being. She believed that Lord Krishna tricked her into sinning. So she cursed Him to become a stone (shaaligraama). Seeing her devotion and adhered to righteousness, the Lord blessed her saying that she would become the worshipped plant, tulasi that would adorn His head. Also that all offerings would be incomplete without the tulasi leaf -- hence the worship of tulasi. She also symbolises Goddess Lakshmi, the consort of Lord Vishnu. Those who wish to be righteous and have a happy family life worship the tulasi. Tulasi is married to the Lord with all pomp and show as in any wedding. This is because according to another legend, the Lord blessed her to be His consort. Satyabhama once weighed Lord Krishna against all her legendary wealth. The scales did not balance till a single tulasi leaf was placed along with the wealth on the scale by Rukmini with devotion. Thus the tulasi played the vital role of demonstrating to the world that even a small object offered with devotion means more to the Lord than all the wealth in the world. The tulasi leaf has great medicinal value and is used to cure various ailments, including the common cold.

Yanmule sarvatirhaani
Yannagre sarvadevataa
Yanmadhye sarvavedaascha
Tulasi taam namaamyaham

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

 
18. Why do we blow the conch?

When the conch is blown, the primordial sound of Om emanates. Om is an auspicious sound that was chanted by the Lord before creating the world. It represents the world and the Truth behind it. As the story goes, the demon Shankhaasura defeated devas, the Vedas and went to the bottom of the ocean. The devas appealed to Lord Vishnu for help. He incarnated as Matsya Avataara -- the "fish incarnation" and killed Shankhaasura. The Lord blew the conch-shaped bone of his ear and head. The Om sound emanated, from which emerged the Vedas. All knowledge enshrined in the Vedas is an elaboration of Om. The conch
therefore is known as shankha after Shankaasua. The conch blown by the Lord is called Paanchajanya. He carries it at all times in one of His four hands. It represents dharma or righteousness that is one of the four goals (purushaarthas) of life. The sound of the conch is thus also the victory call of good over evil. Another well-known purpose of blowing the conch and the instruments, known traditionally to produce auspicious sounds is to drown or mask negative comments or noises that may disturb or upset the atmosphere
or the minds of worshippers. Ancient India lived in her villages. Each village was presided over by a primary
temple and several small ones. During the aarati performed after all-important poojas and on sacred occasions, the conch used to be blown. Since villages were generally small, the sound of the conch would be heard all over the village. People who could not make it to the temple were reminded to stop whatever they were doing, at least for a few seconds, and mentally bow to the Lord. The conch sound served to briefly elevate people's minds to a prayerful attitude even in the middle of their busy daily routine. The conch is placed at the altar in temples and homes next to the Lord as a symbol of Naada Brahm (Truth), the Vedas,
Om, dharma, victory and auspiciousness. It is often used to offer devotees thirtha (sanctified water) to raise their minds to the highest Truth. It is worshipped with the following verse.

Twam puraa saagarot pannaha
Vishnunaa vidhrutahakare
Devaischa poojitha sarvahi
Panchjanya namostu te

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

 

19. Why do we say shaanti thrice?

Shaanti, meaning "peace", is a natural state of being. Disturbances are created either by others or us. For
example, peace already exists in a place until someone makes noise. Therefore, peace underlies all our agitations. When agitations end, peace is naturally experienced since it was already there. Where there is peace, there is happiness. Therefore, every one without exception desires peace in his/her life. However, peace within or without seems very hard to attain because it is covered by our own agitations. A rare few manage to remain peaceful within even in the midst of external agitation and troubles. To invoke peace, we chant prayers. By chanting prayers, troubles end and peace is experienced internally, irrespective of the external disturbances. All such prayers end by chanting shaanti thrice. It is believed that trivaram satyam -- that which is said thrice comes true.

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

మహాలక్ష్మ్యష్టకం