Significance of Our Culture-நமது கலாசாரத்ணூன் முக்கியத்துவமு. Given by

Given by: Chithra Viswanathan
Website: www.IndusLadies.com
Type: Significance of our Culture
Significance of Our Culture-

நமது கலாசாரத்ணூன் முக்கியத்துவமு.
Given by:
திருமதி. சித்ரா விஸ்வநாதன்
Presented by
IndusLadies.com
Web: www.indusladies.com
Table of Contents:
1. The Significance of Pradakshinam................................................................................4

2. The Significance of SOUND in Hindu Culture............................................................5
3. Why do we chant Shantih thrice in invocation prayers?..............................................7
4. Why do we do Namaste? ...............................................................................................9
5. Significance of kolam: .................................................................................................10
6. The significance of the form of Lord Shiva................................................................12
7. The Importance of Tulsi...............................................................................................14
8. Why do we do Namaskaram to God and elders? .......................................................16
9. What is Prasada? ..........................................................................................................18
10. Significance of Swastika in Hindu Culture: .............................................................19
11. The significance of Naivedyam .................................................................................21
12. Why do we go to temple? ..........................................................................................23
13. The significance of Aum or Om ................................................................................24
14. Definition of God in Hindu religion. ........................................................................26
15. Why do we celebrate Deepavali ? .............................................................................27
16. What is Shastram? ......................................................................................................29
17. The spiritual significance of Navaratri. ....................................................................30
18. The importance of Saraswathi Puja and Ayudha Puja .............................................32
19. Why do Hindus wear religious marks? .....................................................................33
20. Why do we light a lamp? ...........................................................................................35
21. What is culture? ..........................................................................................................37
22. The Importance of VEDAS in our Culture. ..............................................................38
23. The Daily Duties of a Hindu......................................................................................40
24. Two different cultures, Rituals and Symbols. .........................................................42
25. Why do we have a Puja room? .................................................................................43
26. What do we ask God? ................................................................................................44
27. Ten Rules for Getting Effective Results from Prayers ............................................45
28. Secular Character of Hindu Religion ........................................................................46
29. Is Vedanta Relevant in present day life? ..................................................................48
29. What are human goals according to Hindu religion ?..............................................49
30. Let us all light Yama Deepam. ..................................................................................51
31. What is Bhakti? ..........................................................................................................51
32. Karthikai Deepam ......................................................................................................53
33. Ar(u)dra Dars(h)anam ................................................................................................54
34. Ganesha: - The first amongst Gods ...........................................................................55
35. Makara Sankaranti .....................................................................................................57
36. What is Dharma ? .......................................................................................................60
37. The Law of Karma – Part 1 .......................................................................................62
38. The Law of Karma - Part 2 ........................................................................................63
39. What is Karma-Yoga?................................................................................................64
40. Why study the Gita? ...................................................................................................67
41. The Law of Cycles - a Vedic View. ..........................................................................68

42. Crisis Management - How to cope? ..........................................................................69
43. The Macro-Vision of the Gita: ..................................................................................71
1. The Significance of Pradakshinam.
We go round the sanctum sanctorium in the temples and sometimes the deities in
the pujas or yajnas at home in a clockwise direction. This is called Pradakshinam. We
always assume God is the center of our existence. He also exists everywhere. So
when we do Pradakshina or circumambulation, we accept that our actions and
thoughts are always centered around God. The center point is always fixed and
remains the same at whatever distance we do the pradakshina. So we are reminded
of the eternal truth that God is the center of gravity and the main focus of our
existence. This is the main principle of pradakshinam.
The world is always rotating around itself on its own axis as well as around the sun.
All the planets also rotate on their own axes. This is called rotation and their rotation
on their orbits is called revolution. Just like in solar system, the sun is at the center
around which the planets rotate; our pradakshinams should be done with god at the
center. The Pradakshinam should be done slowly and never in a hurry, as though we
are running to finish that mission. Paramacharyal says when we do Pradakshinam, we
must walk as slowly as a fully pregnant woman walking with a vessel full of oil,
taking care to see that not a drop of oil spills!
Our thoughts and actions must dwell on God.
It is customary to do Pradakshinam always in a clockwise direction. This is because

we assume that Lord is always on our right side. This reminds that we must always
lead a righteous life, in the right path called Dharma.
At the end of the pujas, it is a custom to do pradakshinam around ourselves three

times & this is called ―Atma Pradakshinam‖. We bow to the supreme divinity within
us, chanting
Yani kani cha paapaani janmanthara kruthaani cha

Thaani thaani vinas(h)yanthi pradakshina padae padae
May those omissions and commissions done in this life and also in the previous
births and the resulting afflictions perish with every pradakshina.
After Pradakshinam, Namaskara is done as a sequel. If the deity faces east, we must
do it facing north and vice versa. Inside the temple, we must do only
―Anjali‖ (folding the palms together, bowing the head). If we do namaskaram to a
deity inside the temple, we may inadvertently show our back to yet another deity. So
in temples, it is safe to do namaskaram near the Dvajasthambam, with the main
deity on our right side. But it is necessary to make sure that we do the namaskaram,
facing only the north. In case it is otherwise, always face north and only then do the
namaskaram.
We chant,
Thava thvam na jaanaami keedhr(u)s(h)o(a)si mahaes(h)vara
Yaadhr(u)s(h)o(a)si mahaadaeva thaadhr(u)s(h)aaya namo namah
Oh Lord, what is your nature? I do not know your nature. Whatever be your nature, I
offer salutations to you who are of that nature.
Then we offer salutations, chanting

Pradakshina namaskaaraan samarpayaami
Oh Lord, I offer you circumambulation and prostration.
Thus pradakshinam is yet another concept, typical of Hindu culture.
2. The Significance of SOUND in Hindu Culture.
In Hindu culture, the words ―Mantra Sastra‖ describe the science of sound. There are
different mantras to affect the particular parts of the body and the mind. Each
mantra is constructed from a combination of sounds which have a definite and
predictable effect on the human psyche and body. An obvious example is the
difference between classical and rock music. The former tends to relax while the
other is inclined to excite the
senses.
In temples mantras are chanted and very often we feel peaceful after a temple visit.
There is a spiritual vibration, which we cannot see, but feel.
In pujas, main deity is consecrated thus. Many Kalashas (pots) are filled with water
and mantras are chanted to charge the water with spiritual force. We can understand
better by the comparison of a plain wire and charged wire. A plain wire has no power
to energize or electrify. If a current is passed through the wire, it becomes charged

and is called a ―live‖ wire. Sound has the effect on water to energize it. This water is
poured on the idol to invoke the deity in the form and the idols attain sanctity.
Sound therapy is employed on our bodies also. Saura Suktha, a vedic hymn to the
sun, if chanted correctly a certain number of times after feeding a diabetic man with
plenty of sweets, allows him to sweat profusely and brings down his blood sugar to
normal ! Even if Vedic mantras are chanted without understanding their meaning,
positive effects are produced on the body. This only shows the power of vedic
mantras. But they have to be chanted in the correct meter and the pronounciation
has to be perfect. It is best learnt from a qualified teacher and self-learning of vedic
mantras is not advisable.
The sound of Mantras have a spell-binding effect and a toning impact on the human
mind and help achieve mental peace.
We ring the bell, as soon as we enter a temple. This gives an auspicious sound and
we gain the vision of God who is the personification of auspiciousness. During arathi
we ring the bell and in some customs, the conch is blown. This is mainly to drown
any inauspicious sound and noises and irrelevant comments made, which is likely to
distract the devotee when he is seeking concentration and inner peace.
When we perform pujas at home, we perform Ghanta Puja which purifies the
atmosphere and removes all negative energy. The following mantra is chanted when
ringing the bell;
Aagamaartham thu devaanaam gamanaartham thu rakshasaam

Kurve ghantaaravam thathra devathaahvaana laanchanam
" I ring the bell to mark the invocation of the deity and invite virtuous and noble
forces to enter my heart and home. I also mark the departure of destructive and evil
forces to depart my heart and home."
Sound energy is also used in holistic healing to treat insomnia, fatigue and stress
related conditions. Spontaneous healing takes place because of energy
synchronization.
Chanting cassettes and CD s of ―Aum‖ and other similar mantras nourish our
physical, emotional and spiritual being.
3. Why do we chant Shantih thrice in invocation prayers?
Dayanadaswami says:
―One has to see and enjoy the beauty of prayer. There is no meditation, no ritual
without prayer. There is no technique which can replace prayer because in any
technique, the will is retained. Here, the will willingly submits. That submission
performs the miracle.‖
That I can pray is itself a blessing and how I pray, makes prayer meaningful to me.
All Vedic literature like Upanishads starts with ―Shantih Patah‖ meaning ―Peace
Invocation‖. This is a prayer to the cosmic powers to ward off all obstacles on the
path of study and this prayer is daily chanted together by the teacher and the
student. The chanting of the invocation prayers helps to calm the mind and tune in
the subtle intellect for comprehending the philosophy ingrained in the scriptures.
We note that all shantih patahs end with

―Om, Shantih, shantih, shantih‖
Shantih simply means "peace". It is a beautiful meaning and also a very beautiful
sound. The shantih is repeated three times. You could interpret this as meaning,
peace in body, speech, and mind (i.e. in the entirety of one's being), or as a wish for
peace individually, collectively and universally.
The three shantihs is an appeal to the phenomenal powers to lend peace to their
hearts for the pursuit of their study. The three Shantihs are directed to the three
sources of disturbances that destroy mental peace necessary for teaching and
learning the contents of the sciptures.
The three sources of disturbances are:
Aadhi daivikam, Aadhi bowthikam, Aadhyatmikam
Aadhi-daivikam literally means disturbances from the phenomenal powers—i.e.

things that are utterly beyond our control: hurricanes, earthquakes, volcanic
eruptions, floods, tsunamis, etc. We have no control over these types of
disturbances. So when we say the first shantih, we are praying, "O God, may we be
protected from these obstacles that are beyond our control." Hence the first shantih
is chanted loudly.
Aadhi-bhautikam literally means environmental disturbances that come from the

world. That means anything stemming from the world around us—mosquitoes, noisy
neighbors, barking dogs, the phone ringing, family arguments. As opposed to the
first category, we have some control over this second category of disturbances. We
can use mosquito repellent, we can call the police on our neighbors, we can turn off
the phone, we can leave the place altogether, etc. So this shantih means, "O God,
may we be protected from the people and surroundings." This shantih chant is softer
than the first to indicate that it is directed to the environmental disturbances.
The third type of disturbance is the most powerful and at the same time, the only
one over which we have total control. Aadhyatmikam means "disturbances springing
from one‘s own body‖, like sickness, worry, jealousy etc. For one who is still
identified with the ego, the people, places and things of this world stimulate one of
two reactions in the mind—attachment or aversion. Whether we physically see
someone we consider our enemy as we walk down the street or remember him
during meditation, the mental turbulence that results is the same. Lust, jealousy,
anger, sorrow, hatred destroy our peace. During meditation, pleasant memories also
distract us. Hearing the sound of a jet plane flying overhead may mentally carry us
off to a fabulous holiday we once took. Only after 10 minutes of daydreaming do we
realize we have lost focus on our object of meditation. We pray not to be disturbed,
springing from our own body. Hence the last chant is in whispers, directed to the
inner disturbances. In fact, the ego is the only true obstacle to mental peace. This
third shanti is therefore the most important one, because even if we are free from
outside disturbances, if the inner realm is not calm we will never know peace.
Conversely, once we have found inner peace, no external force can ever disturb us.
So chanting this third shantih is akin to praying, "O God, please remove all the inner
obstacles‖.
The invocation prayers ending with three chants of shantih when sincerely and
devotedly chanted, prepare a proper mental climate for spiritual study and reflection.
4. Why do we do Namaste?
Namaste is the traditional Indian form of salutation. This is a very graceful and
modest form of greeting. It is also a greeting with deep spiritual and symbolic
significance. It means
―I honour in you the divine that I honour within myself and I know we are one‖.
When a Hindu meets a friend or acquaintance, or when introduced to a new person,

he or she greets the person with palms joined together in front of the chest and says
―Namaste‖ or ―Namaskarah‖. Some even bend slightly before saying these words. The
joining of the palms shows the oneness of the people. The two hands though
different belongs to the same person. Similarly the two persons belong to the same
source, the Lord. So he or she looks upon the other person as non-separate from
oneself and this is a Vedic vision.
Namaste is also known by the beautiful term ― anjali‖. Joining the two palms also
means that we are attempting to synchronise our straying thoughts. Since the heart
is compared to a lotus bud, this anjali symbolically represents the beautiful thoughts
arising from the heart.
We always use this method to greet people, younger than us, of our own age, those
who are elder to us, friends and sometimes even strangers. It can be a casual or a
formal greeting.
The word namaste can be interpreted in 2 ways.
First is namasya (namaha) + te, which means obeisance to you.

I bow to you or greet you is the literal meaning. But the deeper meaning is, I am
aware of the Lord residing in you and also aware that the same Lord resides in me.
Both are one and the same and deserve namaskara. Accepting this oneness is the
deeper meaning.
Second is na + ma + te
The word nama is split into two: naand ma. Na signifies negation and ma represents
mine. The meaning would then be 'not mine'. The import being that the individual
soul belongs entirely to the Supreme soul, which is identified as residing in the
individual towards whom the namaste is directed. Indeed there is nothing that the
soul can claim as its own. Namaste is thus the necessary rejection of "I" (ego) and the
associated phenomena of egotism. We also mean ― may our minds meet ―, by folding
the palms and placing them before the chest. We also bow our heads in a sign of
humility and graciousness.
When we do this in the temple or in the prayer room, we close our eyes, as if to look
within. We develop communion with God.
So namaste is not a superficial gesture, but almost a communication of love and
respect to the other person.
Finally, the gesture of namaste is unique also in the sense that its physical
performance is accompanied by a verbal utterance of the word "namaste." This
practice is equivalent to the chanting of a mantra. The sonority of the sacred sound
'namaste' is believed to have a quasi-magical value, corresponding to a creative
energy change. This transformation is that of aligning oneself in harmony with the
vibration of the cosmos itself. Thus this is both a spoken greeting and a gesture, a
Mantra and a Mudra. The prayerful hand position is called Anjali, meaning "to
honour. "
Simply put, namaste means the following:
The God in me greets the God in you
The Spirit in me meets the same Spirit in you.
In other words, it recognizes the equality of all, and pays honour to the sacredness
of all.
5. Significance of kolam:
It is customary to draw a kolam or rangoli at the entrance of the house.
In olden days, the entrance to the house was usually a mud flooring. So water was
sprinkled early in the morning so that the surface will not be eroded by the morning
breeze and also to prevent dust from entering the house. Cowdung was mixed with
water and sprinkled to act as a disinfectant. The ladies coming out to draw the kolam
early in the morning had the benefit of ozone also.
Previously the kolam was drawn only with rice flour. This was done so that crows,
squirrels, ants may all eat the rice flour from the kolam. This is supposed to be one
of the ― Pancha Maha Yagnas‖ which form the daily duties of a Hindu & is called ―
Bhutha Yagna‖ which is intended to create in man, the spirit of sharing with all living
beings.
The kolam is a free hand drawing and a traditional form of art. These designs are
believed to produce positive cosmic forces which will improve the lot of people who
dwell in the house. We can also interpret it in the modern context as a sign of
welcome to all people who come to the house. They denote a prayer ― let there be
happiness & cheerfulness when anybody steps into the house.‖ If there is an artistic
design, nobody will dirty the place also ! It is supposed to prevent undesirable
elements from entering the house. This is specially taken care of by the red ― kaavi‖
lines drawn around the white kolam. The red kaavi lines are supposed to block the
negative energy. Thus the white kolam surrounded by red kaavi lines, separates the
auspicious, pure, protected, and safe world of the home from the inauspicious,
impure, unprotected, and dangerous world of the outside.
There are intricate kolams which are drawn with many dots. Completing them
successfully needs a lot of concentration and patience.This gives a good training to
our mind that whatever be the situations in life, we must learn to emerge out of
them smoothly and tactfully.
Besides giving aesthetic beauty at the entrance, the kolam also provides a physical
exercise for the women, early in the morning. The bending and drawing the kolam
gives a good exercise to the waist and hips, thereby strengthening them and giving
them flexibility.
The kolam is also supposed to honour, Lakshmi Devi, the Hindu Goddess of wealth &
prosperity & to invite her blessings into the home. It is the best artistic outlet for a
woman to start the day auspiciously.
For important occasions and pujas, it is customary to soak raw rice, grind fine and
draw kolam with it. When it becomes dry, it just sparkles invitingly, surrounded by
red ― kaavi‖.
Posted below is a sample photo of ―Maa kolam ― ( mentioned last ), drawn for all
auspicious functions, at the entrance.
6. The significance of the form of Lord Shiva
Shiva is the last deity of the Hindu Trinity. He is responsible for the dissolution of the
universe. Literally, Shiva is one in whom the universe ―sleeps‖ after destruction and
before the next cycle of creation. All that is born, must die. All that is produced,
must disintegrate and be destroyed. This law cannot be violated. The principle that
brings about this disintegration, the power behind this destruction, is Shiva.
Another explanation of his role as destroyer is that we invoke Shiva to give us the
capacity to destroy all our attachments and unwanted thoughts.
Let us try to understand Shiva from different standpoints.
From the highest standpoint, Shiva is the formless, Absolute reality . Shiva‘s name
itself means auspiciousness. This is our own true nature.
From the cosmic standpoint, Shiva represents the Lord of the Universe – the creator,
sustainer and destroyer of the world.
From the departmental standpoint, we worship Brahma for creation, Vishnu for
sustenance and Shiva for destruction. Since there can be no destruction without
creation and vice versa, we cannot attribute creation to one deity and destruction to
the other. Our distinction between these three powers is merely to help clarify the
various processes of life.
In another aspect, as a particular form that manifested on earth, Shiva is said to have
appeared in numerous incarnations as an enlightened master (Guru) who teaches the
knowledge of the Self to his disciples. This form is known as Dakshinamurthy.
One explanation for Ganga sitting on the head of Shiva is that we should learn to
keep the head cool and win the world. This is possible only through knowledge and
devotion.
On Shiva‘s forehead is the crescent moon and in his neck is poison. The former
represents the nectar of life and the latter, death. The pair of opposites indicate that
we should be able to accept pain as well as pleasure in life and that we should have
inner balance and equipoise in the midst of all good and bad experiences.
The poison, kept in his neck, without being swallowed, is significant. He did not
become poisonous or bitter himself. In the same way one should be able to go
through all experiences of life and still abide in his own true nature, without
becoming bitter.
A snake garland adorns his neck. The snake represents the mind that spits out its
poison of negative thoughts. Yet if we keep the mind under perfect control, so that it
is quiet within and does not agitate us or others, it will lie peacefully in meditation.
The ashes all over his body indicate that our bodies will turn to ashes one day and
hence we should rise above the identification with the body even while we are living.
He is three eyed. The third eye located between the eye brows is the eye of wisdom
while the other two represent love and justice. Thus Shiva exemplifies a good ruler
who has both love and justice and also looks at this world with the vision of
Knowledge that destroys all ignorance and passion.
So Shiva is the faith whereby we reach the Truth.

7. The Importance of Tulsi
In Hindu culture, tulsi (basil) occupies a revered position among shrubs and herbs –
a position of importance from the point of view of health, religion and even
decorative value. It is unmatched as an offering to gods and goddesses.
In the scriptures, tulsi is described as the ― Mother of the Universe‖. VishNu is

supposed to take abode in a house where tulsi is grown. In such a house, no one
undergoes sufferings, such as poverty, illness or separation from dear ones. No
wonder, the tulsi plant occupies a prominent position in many households.
The high esteem for tulsi has a scientific basis. In addition to its spiritual qualities,
tulsi has been found to possess extraordinary qualities of healing and promoting
health. Researchers in modern chemistry have found tulsi to have the properties of
killing harmful micro-organisms and that tulsi is a herbal plant with great medicinal
value. Tulsi removes bad odour from the environment and controls pollution. It is
used as medicine for controlling and curing heart diseases. Thus, the wind that
carries the fragrance of tulsi spreads health and well-being wherever it blows.
Tulsi leaves are considered an air purifier and some people believe that the smell of
the leaves keep their minds clear. It is very much used in ayurveda and
naturotherapy as its essence is supposed to give relief from cough and cold.
Having a tulsi plant in the house, has for ages been considered a symbol of culture
by the Hindus, who believe, it spreads a spiritual aura and promotes material
prosperity and well-being of the household. The Hindu scriptures enjoin on us to
look upon tulsi not as a mere plant, but as the divine representative of God VishNu.
Tulsi is an important component of VishNu puja in temples as well as homes. Tulsi
thirtha (water in which tulsi leaves are soaked) is the prasada given in VaishNavite
temples.
Wherever the wind that has touched a tulsi plant blows, sacred thoughts arise,
spiritual upliftment prevails and goodness fills the mind. It is only because of these
ennobling qualities that tulsi occupies a lofty position in the spiritual world.
The Hindus cling to the tulsi even in the last moments of their lives. Ganga water,
further sanctified by the presence of tulsi in it, is dropped into the mouth of the
dying person in the belief that the soul would attain liberation.
Thus tulsi occupies an exalted position because of its spiritual, medicinal and
scientific properties.
Let us close with Tulsi Stuti;
Tulasi s(h)ree sakhi s(h)ubae paapahaariNim puNyadae

Namasthae naaradanuthae namo naaraayaNa priyae
துளஸி ஸ்ரீஸகி சுபே ோேஹாரிணிமு புணுயபே

நமஸ்பே நாரேனுபே நபமா நாராயணப்ரிபய
Oh tulsi, you are the friend of Lakshmi Devi. You are pure and destroy all sins. You
give luck, auspiciousness and merit. I pray to you, the one praised by the sage
Narada and the favourite of NarayaNa.
8. Why do we do Namaskaram to God and elders?
Namaskaram means complete surrender to the Lord. The mind of the Jiva (individual)
generally "stands erect" like the stick. It is because of the hold of ego (Ahambava). If
it is released from the hold of ego, it becomes humble. In such humble state, it
experiences the highest pleasure (sukha). Lowering the body in performing
namaskaram symbolises the release of the hold of ego from the mind.
Our body is just like a stick which is discarded and the energy or power to use it is
given by God. So we must accept that God is the power behind our gross body and
not feel proud that it is our own capacity. So the ego must be set aside and the body
offered in prostration to God.
Getting rid of the ego is the main objective. It is not easy for us to do it. So atleast
when we prostrate before God, we must offer ourselves to Him completely. God
helps us by taking responsibility for us.
When a man lowers his body and prostrates before another person whom he
considers a saint, he also "pushes" a load off his mind as it were, in the belief that
the other person will take care of that. Hence we do namaskarams to saints or
Mahatmas. Namaha is sometimes itself interpreted as the meaning of "Na Mama"
(not mine") – that is pushing away something as "not mine". A true namaskaram will
always be in this attitude only.
The greetings or namaskarams are more elaborate when one shows respect to older
siblings, parents, elders, mahatmas and monks. There are different kinds of
―namaskarams‖ or ―Pranams‖ which include ―sashtanga‖ (with eight limbs),
―Panchanga‖ (with 5 limbs) and ―Abhivadana‖.
The ―Sashatanga‖ is where one lies down flat on the stomach with eight limbs
touching the ground. The eight limbs are chest, head, hands, feet, knees, body,
mind, and speech. This namaskaram is generally done by men.
―Abhivadana‖ is generally used to introduce oneself to elders, Guru and monks. In

this form, one with the head bowed and the hands crossed, touch the feet and then
take the hands back to touch the left ear lobes with left hand and the right ear lobe
with right hand. During this greeting, one introduces himself by saying the name,
family lineage, tradition, gotram and the branch of veda he belongs and follows with
a sashtanga namaskaram.
Traditionally, women do only ―panchanga‖ namaskaram and not the other two.
A ―panchanga‖ namaskaram is where one, generally, a woman kneels down with
palms joined together or touching the feet of the revered one in front. A woman
does not do sashtanga namaskaram for the following reason. There is an injunction
in the scriptures that the womb and the breasts of women should not touch the
ground. They ruled that the part of the body which sustains the growth of the foetus
during pregnancy and the part that creates within itself the nourishment for the new
born and feeds it, should not be allowed to come in contact with the ground.
In order that this kriya is done with single pointed attention, and one does not look
to this side and the other, the namaskaram is always done with face to the ground.
The indriyas (sense organs) face towards the outer world when we lie flat. But when
we prostrate on the ground with face to the ground, they are also turned away from
the outer world.
Great heights are not necessary. Humility is what is warranted. If our minds are in
this mode, the Grace of the Almighty (kripa varsha) will flow freely and fill us. It is,
just like, water does not remain at altitudes, but flows to level ground and fills it. As
a symbol of this mental move, the body is lowered and one prostrates to the ground,
head to foot.
Thus the act of namaskaram symbolises the humility and respect and melting of ego.
Any action done with the right thought and feeling behind it, in turn, enhances and
enriches that experience. Thus, the sashtanga and panchanga namaskarams are a
great aid for nurturing and heightening the "tallest" inner quality of utter humility –
that is, the "vinaya sampath". The great legacy of namaskara – kriya to which our
tradition has bequeathed to us should not be allowed to decline and disappear.
With humility, and for the sake of humility, this kriya must be performed. This is very
important. If the inner feeling basic to it is absent, namaskaram is nothing more than
a mere exercise for the body.
9. What is Prasada?
What we offer to God is naivedyam. When it comes back to us, it becomes Prasada.
Now we feel the prasada (be it a flower or a sugar candy or a dry fruit or ash) has
undergone a change. Now it comes from the altar of the Lord. The eyes see the same
article, but the mind sees it differently and therefore we consider the prasada sacred.
We thank God for giving us our food.
To most of us, prasada means something edible and that is all! But the real meaning
of prasada is ―purity, cheerfulness, bliss, joy, peace‖. This is our true gain upon
tuning our minds with the Lord during the worship. The real prasada is the feeling of
peace we experience in our hearts while looking at the idol of the Lord after we have
performed our daily puja with love and devotion. Experiencing the peace and joy is
how we tune our minds to the Lord.
There is a Bhavana, an attitude involved in it. This attitude is born of the vision of
Iswara. There is no equivalent word for prasada in English. Prasada is not an object.
It is purely born of understanding. The understanding of the reality is the basis for
prasada.
Even a diabetic will not refuse if he is offered a laddu from Thirupathi. He will accept
atleast a small piece of it since, coming from the altar of the Lord, it gets
transformed into prasada. That is education in our Hindu culture.
Now, let us go a little deeper. The result that an action produces, whether it is more
or less, or equal or opposite, comes from God. This is the appreciation of God and
that is maturity. So we accept that God is the author of the result of our actions. The
result thus becomes prasada since it comes from God. Thus result of every action
must be looked upon as prasada from the Lord, irrespective of whether it is what we
expect or opposite. This is Sameness of mind (called samatvam in the Gita). This is
born of understanding and cannot be forced upon anybody. It is always born in the
wake of some knowledge of reality. So we have to be alive to the reality of our being
the doer of action and God being the giver of the result. Therefore, even if I do not
get what I expected, I still accept the result as prasada and having become wiser,
work harder. A person ultimately becomes wiser by the attitude of prasada. We
welcome whatever comes to us and our whole life becomes a learning experience.
Thus we arrive at the meaning of prasada as the cheerful acceptance of the situation
as it comes to me. Thus prasada-buddhi becomes the attitude of glad acceptance.
Anything that comes from the Lord is Grace or Prasada. Let us learn to look upon the
results of out actions given to me by the Lord as prasada.
Prasaadae sarvaduhkkhaanaam haani-raspyopajaayathae

Prasanna-chaethaso hyaas(h)u buddhih paryavathishtathae ( 2 – 65)
When the mind is tranquil, destruction of all pain and sorrow is born because the
knowledge of one who is tranquil-minded soon becomes well-established.
அமமணூ வந்துவிட்டால் ஒரு மனிேனுக்கு எல்லாத் துன்ேங்களுமு ஓடி விடுகின்றன

. மனமு
அமமணூ அமடந்ேதுமு எவனுமடய அறிவுமு ஒருமுகமாகி விடுகிறது.
10. Significance of Swastika in Hindu Culture:
Swastika or Svastika is an auspicious symbol, an elaboration of the equal armed

cross, but with its arms bent. The Hindu version is drawn with a dot in each
quadrant. The name is said to be a combination of Su (well) – asti (is) – ka (a noun
ending), meaning ―it is well‖. The interjection svasti is used before and after
pronouncing the sacred syllable Om and during sacrificial ceremonies.
Swastika is considered extremely holy, auspicious and a good luck symbol. It is

found in many Hindu temples, pictures, signs and is used in all festivals, ceremonies,
houses and doorways. This is used to decorate all items in Hindu culture. It is used
in all Hindu Yantras and religious designs. It is also seen on gift items and on
letterhead. It is stamped on various objects. A series of small swastikas form a very
popular motive for border designs on textiles. Lord Ganesha is often shown as
sitting on a lotus flower on a bed of swastikas.
It is one of the 108 symbols of Vishnu and is supposed to represent sun‘s rays
without which life cannot exist. But this is purely a geometric symbol unlike Om.
There is no syllabic tone associated with it.
It points to all the four cardinal directions (North, South, East, and West) and hence
stands for stability and groundness. Its use as a sun symbol can first be seen in its
representation of Surya who is the Hindu Sun God.
The standard version of swastika has two forms; the one facing the right also called
the symbol of- the right hand path and the one facing the left called the symbol of
the left hand path. The former represents the vernal sun, where the right end of the
horizontal bar has an arm bending downwards, with the ends of the other three arms
moving in the same direction, so that the cross moves clockwise. Only this is
considered auspicious by Hindus. The left hand cross represents the autumnal sun,
goes in an anti-clockwise direction and is considered inauspicious.
Swastika‘s rotation in four directions describes their harmonious whole and has been
used in Hinduism since the early Vedic culture and is still widespread in the Indian
subcontinent.
11. The significance of Naivedyam
It is customary for the Hindus to place daily food preparations before the deities and
offer to God. This is called Naivedyam. We do this with dedication and thereafter the
food is called prasada.
This is our Hindu way of saying ―thank you ―, to the Lord who gives us our daily food.
Learned people recite the following Gita verses while having meals so that this
activity may be changed into sacrifice. This reminds us that food is not merely
intended to appease our taste. Thinking of God before taking food makes it a
spiritual act. This act also purifies the food.
Brahmarpanam brahma havir brahmaagnou brahmanaayutham

Brahmaiva taena gantavyam brahma karma samaadhina ( 4.24)
The ladle is God , the oblation is God, it is offered by God in the fire, which is God.
God shall be attained by him who is absorbed in God as the act of such sacrifice.
மூலப் போருள்களுக்கு மூலமு ேந்ே போருமள ேமடத்து

, எல்லாமு அந்ே மூலவனின்
பசயபல என்று அமமணூயமடந்ோல் , அந்ே மூலவமன அமடயலாமு .
Here it is explained how food is digested through the gastric fire.
Aham vais(h)vaanaro bhoothvaa praaninaam daehamaas(h)rithah

Praanaapaana samaayukthah pachaamyannam chathurvidham (15.14)
Becoming the fire of life in the bodies of living creatures and united with Prana
(ingoing) and Apana (outgoing) breaths, I digest the four kinds of food. The four
kinds of food are
1 – that which is chewed by teeth – rice, vegetables etc
2 – that which is swallowed – milk etc
3 – that which is sucked – mango, sugar cane. The immovable beings such as trees
etc receive food this way.
4 – That which is licked – honey etc.
நான் பநருப்ோக இருந்து

, ஜீவராசிகளின் உடமுபில் அமர்ந்து
, உள்மூச்சு பவளிமூச்சு
இவற்றின் துமண பகாணுடு நான்கு விேமான உணர்வுகமளயுமு ஜீரணமு பசய்ய
மவக்கிபறன். (நான்கு விேமான உணர்வுகள்- 1-ேற்களால் கடிப்ேமவ2-கடிக்காமல்
விழுங்குேமவ 3- நாவால் சுமவப்ேமவ 4-வாயால் உறிஞ்சுேமவ)
We sprinkle water on the food, place a tulasi leaf and chant
Om bhoorbhuvassuvah amrutho(u)pasvaranamasi
Pranaya svaha apanaya svaha vyanaya svaha
Udanaya svaha samanaya svaha brahmane svaha
The three worlds are pervaded by the Lord, the creator.
I offer this to prana (respiratory system)
I offer this to apana (excretory system)
I offer this to vyana (circulatory system)
I offer this to udana (reversal system)
I offer this to samana (digestive system)
So, we offer food to the Lord, the life force who is within us as the five physiological
functions.
Chanting the above, we offer food at the feet of the Lord. Since we offer food to god,
we know it is pure and best.
To sum up, anything offered to Lord with love becomes naivedyam.
Pathram pushpam phalam thoyam yo mae bhakthyaa prayachchathi

Thadaham bhakthyupahruthamas(h)naami prayathaathmanah (9.26)
Whoever offers me with devotion a leaf, a flower, a fruit or even water, I accept the
pious offering offered by him with love.
நீ எனக்கு ஒரு இமலமயக் பகாடு

; அல்லது பூமவக் பகாடு
; இல்மல ஒரு ேழத்மேக் பகாடு ;
அதுவுமு இல்மல பகாஞ்சமு ேணுணீர் பகாடு
; எமேக் பகாடுத்ோலுமு ேக்ணூபயாடு பகாடு
;
சுத்ேமான மனமு உள்ளவன் ேக்ணூபயாடு பகாடுப்ேமே நான் சாப்பிடுகிபறன்
.
12. Why do we go to temple?
An individual, who worships some form of God according to his religious tradition
and belief, and people gathering in one place to collectively offer obeisance to God
for the fulfilment of their desires, are intrinsic to Indian culture.
People criticize those who go to the temple saying that if God is all pervading, He
must be equally present everywhere! We are not worshipping the stone idol in the
temple, but the presence of God within that form. The temple & the idol are simply
to bring in our minds, an awareness of the presence of God.
Many people keep a picture of their family or someone they love, in their purses or
offices. For them it invokes all memories of love & joy associated with their loved
ones and brings their presence into their minds. This is also a kind of idol worship.
In the same way, the function of the temple and of the idol is to invoke in our minds,
the awareness of God‘s presence. Even though the form is outward, the awareness
and knowledge of God takes place within our minds. This purifies our mind and
prepares it to understand that this Truth is everywhere.
In ancient days, besides fulfilling the spiritual needs of a person, the temple was a
place for secular learning, for lectures, dedication of music and dance. The temples
of those days were like the community centres of today. Renovation and preservation
of temples are rooted in our culture. They are symbols of faith which fetch peace and
have given our country, a distinct identity.
Another significance of the temple is its structural representation of the human

body. The temple represents the physical body and the heart is the Sanctum
Sanctorum where we experience the Lord‘s presence. In South Indian temples,
eventhough the temple may be large; the main idol is kept in a small dark place.
Only by offering camphor light, the form of the Lord can be seen. The significance is
thus explained. God who is seated in our heart is covered by the darkness of our
ignorance. We do not see or know Him. The camphor burns all the negative
tendencies and impressions in our minds. The fire of knowledge is kindled within us
and the ego gets burnt. In the light of that Knowledge, we behold the Lord.
When the camphor –flame is shown round, we put the hands over it and touch our
eyes. This signifies that we want to keep permanently in our eyes, the light in which
we saw the Lord. Whatever we see with our eyes goes into the heart. So now we have
this new vision of Lord everywhere, in whatever we behold.
We put money in the plate on which the camphor-flame is passed around. That is
because we become generous when we gain the greater vision of the world. We want
to share our wealth and possessions with others.
The food that has been offered to the Lord becomes prasada, and our partaking this
prasada indicates the blissful peace that we experience upon realization of God.
Prasada means purity, cheerfulness, bliss and peace. That is what we gain after
looking at the idol and experiencing peace in our hearts.
Dayananda Swamiji says, all other religions say there is only one God, whereas Hindu
religion says ‗there IS God‘!
13. The significance of Aum or Om
Aum, also known as Om is the most sacred and most powerful word-symbol for
Hindus. It is also called Pranavam or primordial mantra because most mantras and
Vedic prayers start with it. Pranava means it runs through our breath and pervades
our life. Aum is chanted before starting auspicious actions. ‖ Hari Aum‖ is used as a
greeting as well.
Aum has the distinction of being both articulate and inarticulate, alphabetical and
with intonation. It has a deep philosophical significance. It is used for chanting and
meditation. The above two aspects together help an individual attune with the
Eternal Being.
In the symbol there are three curves and a dot. In an individual‘s consciousness there
are three states, waking, dream and deep sleep. They are symbolized by the upper
curve, right side curve and the lower curve respectively. Thus the three curves
represent the entire physical phenomenon. The dot represents the Absolute which
illuminates the three states. The semicircle open at the top signifies that the
Absolute is infinite.
Even though the meaning of Aum is profound, we use it in everyday life. We begin
our day or any work or a journey by uttering Aum. The sacred symbol is often found
at the head of letters, at the beginning of examination papers and so on. Many
Hindus, as an expression of spiritual perfection, wear the sign of Aum as a pendant.
This symbol is enshrined in every Hindu temple premise in some form or another.
Aum , the universal name of the Lord is made up of three letters A U and M. The
sound emerges from the base of the throat as A. When the lips come together U is
formed. When the lips are closed, the sound ends in M. Besides the three states of
onsciousness, the three letters are supposed to signify various fundamental triads
such as
The three deities – Brahma, Vishnu, Shiva
The three vedas - Rig, yajur, sama
The three gunas - satva, rajas, thamas
The three worlds - Bhuh, Bhuvah, Suvah
The silence between the chanting of two Aums represent the Lord who has no
attributes.
This Aum chanting fills the mind with peace and focuses it and is the symbol of
cosmic reality. While meditating, when we chant Aum, we create within ourselves
a vibration that attunes sympathy with the cosmic vibration and we start thinking
universally.
Thus Aum, the supreme and most sacred syllable is the spoken essence of the
universe. It is uttered as a mantra and in affirmations and blessings. In a nutshell
Aum symbolises everything – the means and the goal of life, the world and the Truth
behind it, the material and the Sacred, all forms and the formless.
14. Definition of God in Hindu religion.
Scriptures give three definitions for God, depending upon the maturity and
intellectual calibre of the seeker.
First definition:
This is for the beginner. God is Jagat-karta or the creator of the universe. He is the
intelligent cause behind the purposeful and well-designed creation. Since the only
intelligent being known to us is the human being, we find it easy to visualise God as
a person. Therefore we imagine a very intelligent personal God who is omniscient
and omnipotent. This is God as a creator and a personal God with a special form, like
Rama, Krishna etc. This God is called Eka-Rupa-Iswara, that is, God with a specific
form. This is the first stage.
Second definition:
The second is, God is the cause of the world. From Jagat-karta, we come to Jagat-
karana. Any creation is possible only with raw material. Before the creation of time,
space and object, when God alone was there, where was the raw material ?
Well, scriptures point out that God himself happens to be the very material also, out
of which the world is shaped. One of the most beautiful examples in Vedanta is a
spider. Just as a spider finds the material for its web in itself, God creates out of
Himself. Thus God becomes the material cause of the universe. So, the universe is
nothing, but God alone. Since the whole universe is God, every form is God‘s form.
He is no more a personal, but a universal God. So he is no more eka-rupa, but
anaeka-rupa-iswara or visva-rupa-iswara. To have darshan of God I need not go

anywhere. He is available everywhere. In Rudram, Lord Shiva is worshipped as the
rising sun with different hues. All the different hues of the sun are the complexion of
the Lord. This is the second stage.
Third definition:
This is the highest, toughest and the culmination. That is, Jagad-adhishanam
Isvarah. If we say God can be everywhere, we want to know, how God can be in the
form of ugly things, diseases, criminals etc in the creation. We cannot accept evil as
God. So we accept God does not become the world, but appears as the world with
different forms. He is not affected by any form in which he appears. To put it in
another way, God is the very substratum of all the forms and the one behind the
creation. He transcends the entire creation and not affected by them. Hence no
particular form belongs to God and He becomes Arupa-isvara or Formless God.
We have to understand all the levels gradually. Initially, we go through Eka-rupa-

bhakti. The middle stage is anaeka-rupa bhakti. The final stage is Arupa-bhakti. One
does not replace the former, but includes the other also. So Arupa-bhakti includes
the first two. They happily worship God with any particular form also. They happily
appreciate the Lord as beautiful nature also. The example is, Einstenian physics does
not displace Newtonian physics. Both are valid in their levels. This is the
understanding of God that develops in the mind of a seeker as he studies the
scriptures.
15. Why do we celebrate Deepavali ?
Deepavali or the Festival of Lights is an important and popular festival celebrated

throughout the country. In North India it is celebrated five day long.
Deepavali is associated with many legends.
One is that, on that day Lord Rama returned triumphant to Ayodhya after defeating
Ravana.
The second legend goes thus. Narakasura, a monster, ruled the kingdom of
Pradyoshapuram. He was a trouble-maker to the gods and the pious sages and
would disturb their penance or create havoc during the rituals. To prove his power,
Narakasura usurped some territory of Aditi, (the king of Suraloka and a relative of
Satyabhama, Lord Krishna's wife). Vexed with this harassment, Indra and other gods
approached Lord Krishna and pleaded with him to protect them from the demon
Narakasura. Satyabhama appealed to Krishna to give her the golden chance to
destroy Narakasura, as Narakasura was given a curse that he would be killed by a
woman. Krishna granted her a boon to fight with Narakasura. With Krishna as the
charioteer, Satyabhama entered the battle field and killed the demon, Narakasura.
The killing of Narakasura was a victory of good over evil. It is interesting to note that
Bhudevi, mother of the slain Narakasura, declared that his death should not be a day
of mourning but an occasion to celebrate and rejoice. Since then, Deepavali is being
observed by people every year with joyous celebrations and lot of fun and frolic, and
fireworks.
The third myth says that on this auspicious day, Lakshmi, the Goddess of wealth and
good fortune visits the houses of people. In the evening Lakshmi Puja is performed
with great devotion.
The making of various sweets is the order of the day. Homes are decorated, sweets
are distributed and lamps are lit, giving a magical and radiant touch. There is an
atmosphere of joy and festivity.
Normally according to dharma shastram, one is not supposed to take an oil bath
before sunrise on any day. But on Deepavali, there is an exemption. People get up
early in the morning and have an oil bath in hot water especially before sunrise. This
is equated to having a bath in the Ganges.
Thailae lakshmeeh jalae gangaa deepaavaLyaas(h) chathurdas(h)eem
On Deepavali chathurdashi day, Mahalakshmi resides in gingelly oil and Ganges

resides in water until sunrise. So we get the blessings of Mahalakshmi as well by
doing this.
The traditional exchange of Gretings in South India is ―Ganga snanam acha?‖ Sweets
are exchanged with best wishes.
Deepavali is a time for fun and revelry as well as pooja and tradition.
The lighting of lamps is a way of paying obeisance to God for attainment of health,
wealth, knowledge, peace, valour and fame. Fireworks are brought out and the
children enjoy the fun and frolic. Hundreds of fire crackers can be seen glowing and
then bursting as though it was a battle of glows and sparks in the skies. Thus there
is universal enjoyment. And all this illumination and fireworks, joy and festivity, is to
signify the victory of divine forces over those of wickedness.
Thus this great festival of light symbolises man‘s urge to move towards light of truth
from darkness of ignorance and happiness.
For deepavali, in Benares (Kasi), Goddess Annapurani is adorned with gold kavacham
and carried in a chariot made of laddus. The photo of Annapurani, glittering in gold
is poted below.
16. What is Shastram?
Shastram is the Sanskrit word for scriptures. The scriptures help us in the attainment
of human goals. They can be compared to a ―May I help you?‖ counter in the Railway
Station. They do not force themselves on us, but are available if we seek their help.
Hindu scriptures are voluminous, unlike other religions.
The Primary Literature:

The Vedas:
The Vedas are also called Sruti – that which means ―that which is is heard‖.
Vedas were not invented by human intellect, but are considered to be the gift of the
Lord. It is said that Rishis served as the media for receiving them in the form of
sound waves. They gave them to the entire humanity and a tradition was set up.
The Vedas are four in number – RigVeda, YajurVeda, SamaVeda and Atharva Veda.
The Rig Veda consists of hymns to gods like Indra and Agni.
The Yajur Veda concerns the knowledge of rites.
The Sama Veda concerns the knowledge of chants.
The Atharva Veda contains knowledge given by Sage Atharvana.
The Secondary Literature:

They are written by great teachers and deal with the attainment of human goals. The
Vedas are abstract whereas these bring the ideas into concrete form through various
stories. They are more systematically arranged than Vedas.
Some of them are:

The Sutras:
They codify the vedic teachings and present in a terse form called an aphorism ie a
profound idea is stated in a short form so that people can learn them easily byheart.
We have Dharma-sutras, Srauta-sutras and Grhya-sytras written by Rishis.
The Smritis:
These are systematic presentation of secondary literature. Smritis mean
―remembered wisdom‖. They are compositions set to meter and consist of verses.
General duties, specific duties, duties in crisis are all given in a well-codified form.
Some examples are Manu-smriti, Yajnavalkya-smriti, Vyasa-smriti etc.
The Puranas:
Here there are stories for every duty. They run to lakhs and lakhs of verses. They
convey eternal truths. Though ancient, they are ever valid, ever useful, ever
meaningful and never obsolete. Along with philosophy, there is ethics, sociology and
psychology. An example is Harischandra Purana.
The western psychologists are talking today about the greatness of our puranas. We
do not require a Walt Disney, for we have our puranas to cater to our children‘s
fantasies. We have instances in puranas of man becoming animal, man becoming a
stone, a stone becoming an animal and so on. That is why a mythological story
attracts attention even today on a T V show.
The Ithihasas:
This is historical literature like Ramayana and Mahabharatha.
Veda-Purva and Veda-anta:

These are 2 broad classifications of Vedas.
Veda-Purva deals with the fulfillment of the first three human goals, namely,
security, pleasre and dharma.
Veda-Anta helps a person to discover independence (moksha)and enjoy the
happiness within himself. This is ultimately what a mature person wants in life.
17. The spiritual significance of Navaratri.
Navaratri is an important Hindu festival. Nava means nine and Ratri means night.
During Navaratri, the Goddess is worshipped in Her various forms as Durga, Lakshmi
and Saraswathi. Though the Goddess is one, She is represented and worshipped in
three different aspects, on the nine days. The tenth day is called Vijayadasami. Vijaya
means victory, the victory over our own minds that can come only when we have
worshipped Durga, Lakshmi and Saraswathi.
Durga:
On the first three days Durga is customarily worshipped. Durga is the one who
removes our evil tendencies. She personifies Shakti or divine energy. She is also
called Mahishasura Mardini, the destroyer of demon. Mahisha means buffalo. Is not
there a buffalo in our minds? We do have the qualities of laziness, darkness,
ignorance and inertia. Durga Devi‘s killing of the Mahisha demon is, symbolically, the
destruction of these qualities within us that is difficult to destroy.
By worshipping Her, we invoke that divine Power within us to destroy our animalistic
tendencies.
Lakshmi:
For knowledge to dawn within us, our minds have to be prepared. The mind must be
pure, concentrated and single-pointed. This purification of the mind is obtained by
worshipping Lakshmi Devi. We think Lakshmi represents only material wealth. Real
wealth is self-discipline and the values of love, kindness, respect and sincerity. By
practising these values, our mind becomes purified. Only they help us preserve our
material wealth. Our wealth of virtues is our true Lakshmi. The six forms of wealth
are calmness of mind, self-control, self-withdrawal, forbearance, faith and single
pointedness. Our goal is victory over the mind which comes only when the mind is
prepared and this mental preparation is the symbolism of the Lakshmi Puja.
Saraswathi:
Victory over the mind is gained only through knowledge and through understanding.
Saraswathi represents this highest knowledge of the Self.
Thus we see that the theme of the entire Vedas is reflected in the Navaratri festival.
Purify the mind and remove all negativities.
Cultivate positive virtues.
Gain spiritual knowledge and transcend limitations.
This is the real victory-the dance of joy-ritualistically performed at night by some
communities in India.
18. The importance of Saraswathi Puja and Ayudha Puja
In our culture, from an early age, we are taught not to touch, books or any paper
with our feet. It is considered a violation of doing things the right way. Any book is a
symbol of knowledge and therefore sacred. We immediately touch the trampled book
or any educational object with our hands and keep them in our eyes as a mark of our
apology. Why do we do this?
We consider knowledge, very sacred and divine. For Hindus, Goddess Saraswathi is
the Goddess of learning and we pray to her for academic as well as spiritual
knowledge. We also believe that she bestows on us clarity of thought and nobility of
ideas. We pray to her to gain knowledge, dispassion, devotion and prosperity. When
we keep knowledge on a pedestal, how can we trample on paper which stands for
Saraswathi?
On Saraswathi puja day, we keep all books in the prayer room, evoke Knowledge in
the form of Saraswathi and do puja.
The following prayer is chanted to her before starting our studies:
Saraswathi namasthubhyam varadae kaamaroopinee

Vidhyaarambham karishyaami siddhir bhavathumae sadaa
I prostrate to you, Goddess Saraswathi. You give boons and fulfill our wishes.
I pray to you to grant my wishes when I start my studies.
Goddess Saraswathi presides over and protects every form of art. So, on this day,
consecrated to Saraswathi, the musical instruments in the house are cleansed, placed
on an altar and devotedly worshipped, these being the abode of this Goddess.
Besides, on that day Ayudha Puja is also celebrated. This is, worshipping whatever
implements, one uses in livelihood. If one can make a conscious effort to see the
divine in the tools and objects, one uses each day, it will help one to see one's work
as an offering to God. It will also help one to maintain constant remembrance of the
divine. This is an expression of gratitude to God for helping one to fulfill one's
duties.
Yet another prayer to Saraswathi, to be blessed with brilliance, knowledge and talent
is:
Yaa daevee sthooyathae nithyam vibhudhair vaeda paaragaih
Saa mae vasathu jihvaagrae brahmaroopaa saraswathi
May Saraswathi, the Goddess of knowledge, who is ever praised by the wise, who
have mastered the scriptures, who is the embodiment of the Vedas ( or the consort
of Lord Brahma ), live on the tip of my tongue.
What better prayer can there be, to ask for, to the giver of all knowledge and
wisdom?
19. Why do Hindus wear religious marks?
Wearing religious marks (also called Tilak) is a custom followed by Hindus. It mainly
invokes a feeling of sanctity by the wearer and the onlookers as well. Religious
marks are worn by men and women with ashes, clay, kumkum (Powdered red
turmeric) or sandalwood powder. It is a visible sign of a person as belonging to
Hindu culture. The Tilak is also believed to have medicinal and protective functions.
The pastes applied are considered "cooling", and are applied to the ajna chakra, a
concentration of spiritual energy on the forehead between the eyebrows. The Tilak is
also considered to bestow spiritual comfort and protection against demons, bad
luck, and other evil forces.
Saivites typically use ashes (called Vibhuti) and draw their tilak‘s as three horizontal
lines (tripundra). Vaishnavites apply clay (preferably from holy rivers) or sandalwood
paste. They apply the material in two vertical lines, which may be connected at the
bottom, forming either a simple U shape or a form said to be like a tulasi leaf. Their
Tilak is called the urdhva-pundra.
Vibhuti used by Saivites, means glory and it is also called bhasma (that by which our
sins are destroyed and the Lord is remembered). The holy ash is worn with adoration
and respect. This is also known as ―thiru neeru‖ in Tamil. The holy Ash has lots of
spiritual meaning. There are many hymns praising the glory of the holy Ash and one
popular one is ―Mandiramaavathu neeru‖. Vibhuti is so named because it endows one
with prosperity.
Ash is the substance that results when things are completely burnt off. In natural
terms it is a final state. It is also known as Bhasma because it burns away all sins.
This ash is the ultimate reality and cannot be changed any more. By applying this as
a symbol of Divinity, we prepare ourselves to give up all desires, burn our
attachments and temptations and make ourselves pure, holy and sacred, for
liberation.
Vaishnavites use clay for their Srichurnam. This is also called ―thirumann‖ ( mann is
the tamil word for clay) and the shape resembles the lotus feet of the Lord. This is
known as Srichurnam and wearing this is as an important part of the daily rites of a
Sri Vaishnavite. The Tilak is applied to twelve parts of the body, reciting the twelve
names of the Lord. Sri represents the permanence of a Jiva wedded to the Lord.
Vedas say, by wearing this mark, he becomes fortunate, gets released of all the
worldly bondages and attains liberation. In Sri Vaishnava sampradaya the tilak is
made out of the white mud found in anthills. The scriptures tell us that the mud
from the base of a Tulasi plant and the white mud from within the anthill are both
pure and best for making tilak. The Sri Vaishnavas will draw two lines representing
the feet of Sri Narayana, and in the middle they will put a red line to represent
Lakshmi Devi. Because the Sri Vaishnava sampradaya begins with Sri Lakshmi Devi,
and they approach Narayana only through Lakshmi, their tilak reflects this process of
surrender. Using mud also makes us reflect that we come from clay and go back to
clay.
The tilaks of each sampradaya actually depict the siddhanta of the sampradaya.
The scriptures say that a Hindu without tilak is worthy of condemnation and is
compared to intellect without clarity
Women wear bindi traditionally on the forehead as a red dot. 'Bindi' is derived from
the Sanskrit word 'bindu' or a drop, and suggests the mystic third eye of a
person. It is applied as an ornamental mark on the forehead between the two
eyebrows — a spot considered a major nerve point in human body since ancient
times. The bindi is believed to prevent the loss of "energy", as well as bringing
spiritual protection against demons or bad luck.
The red 'kumkum' between the eyebrows is said to retain energy in the human body
and control the various levels of concentration. It is also the central point of the base
of the creation itself — symbolising auspiciousness and good fortune. Traditional
bindi is red in colour. Now women try out all sorts of shapes and designs!
Let us understand the deep significance of Tilak and adhere to traditions!
20. Why do we light a lamp?
In every Hindu household it is customary to light the deepam (lamp) twice, both in
the morning and evening. This is usually done in the prayer room before the deity.
Our daily worship starts with the lighting of the lamp. All auspicious functions,
religious as well as social, start with the lighting of the lamp. This custom has deep
intellectual and spiritual significance.
Primarily deepam signifies knowledge. All our activities should be governed by the
light of knowledge, especially the knowledge of dharma. By this knowledge,
ignorance or darkness is dispelled. We bow to knowledge which is the greatest
wealth in our lives. Knowledge also backs our good as well as bad actions. So, the
lamp which is kept lit for all auspicious occasions is a witness to our thoughts and
actions.
Chinmayananda says
―Where there is light, darkness cannot be;

Where knowledge has come, ignorance must quit.‖
The following shlokas, chanted while lighting a deepam, say it all.
1 - Deepajyotih param brahma deepajyotih janaardhanah

Deepo harathu me paapam sandhyaa deepo namo(a)stutae
The light of the lamp stands for the Un-manifest Truth as well as for Lord Vishnu in
His manifest form. Let that light of lamp remove my sins, results of omissions and
commissions.
2 - Shubham karoti kalyaanam aarogyam dhanasampadaha

Shatru buddhi vinaas(h)aaya deepajyotih namo(a)stutae
I salute the Supreme who is the light in the lamp that brings auspiciousness,
prosperity, good health, abundance of wealth and the destruction of Intellect‘s
enemy.
3 - Suvarna vriddhim kurumae gruhae shri

Sudhaanya vriddhim kurumae gruhae shri
Kalyaana vriddhim kurumae gruhae shri
Vibhoothi vriddhim kurumae gruhae shri
I pray to Goddess Lakshmi to shower my house with abundance, grains,

auspiciousness and prosperity.
4 - Keetaa pathangaa mas(h)akaashcha vrikshaaha

Jalae sthalae ae nivasanthu jeevaaha
Dhrishtvaa pradeepam na cha janma bhaajo
Bhavanthi nithyam svachaahi vipraaha
Learned people say that by seeing the brightly lit deepam, insects, birds, reptiles,
trees and plants, all living things residing in water and light can be permanently
liberated from bondages due to that particular janma.
The flame is fed on the oil of clear devotion and enlivened by the breeze of intense
love of contemplation on the Lord. The wick is the intellect strengthened by
impressions of strivings to cultivate the right values. This is the spiritual significance
of a deepam compared to an electric light which can only remove darkness. Like the
flame burning upwards, our knowledge must take us towards higher ideals.
With a single deepam, we can light many more lights. But the original lamp does not
diminish when helping to light others. This shows that our knowledge does not
decrease when we share it with others. The clarity and conviction increase on giving
and so the giver and receiver are both benefitted. A better, more beautiful
explanation for lighting a deepam, cannot be given!
Let us not overly bother about whether we should light 2 or 5 faces, use oil or ghee –
these are all minor things and to one‘s liking and convenience.
Let me close with a beautiful quote of Swami Chinmayananda:

Which else shall beautify a home
But the flame of a lovely lamp
Which else shall adorn the mind
But the light of wisdom deep?
21. What is culture?
I wish to make a mention that my inspiration is mainly drawn from the books by
Chinmayananda, Dayananda and of course, Vivekananda. I respect their schools of
teaching very much.
Man‘s control of external nature is called civilization.
His control of internal nature is called culture.
Our culture is deep and beautiful. We must learn to admire and respect the same.
Instead of mechanically following the customs, if we try to understand their

significance we learn there is logic, science, social as well as spiritual significance in

many of them.
We must make an effort to follow the practical aspects which are suitable for the
modern, technological age, at the same time remembering that we must not lose our
roots completely. Our culture is highly adaptable and rejuvenates itself.
An individual‘s nature is called ―samskara ―. The same nature when applied to a

community living for a long time in a particular geographical area can be, in a broad
term, called culture of that community. Hence culture differs from one country to the
other.
By culture, we also mean a kind of refinement in words, thought and action. This
cannot be taught, but has to be imbibed! The inner beauty of a person cannot be
judged by his or her external appearance or educational qualifications. It is best
judged by the refinement of character which we can call the person‘s culture. We
need both spiritual culture and materialistic culture in our life.
There are people who think that religion is a matter of faith and we are accepting
what we do not see. We also think that science and religion are contradictory. Dr.
Radhakrishnan, the great philosopher has said ―A little science takes you away from
religion but more of it brings you nearer religion.‖
22. The Importance of VEDAS in our Culture.
Vedas are actually a body of knowledge and the scriptures say: ―The Vedas are the
breath of God.‖ They can be rightly called the treasure-trove of Hindu religion,
tradition and culture. They contain codes of righteous conduct and are supposed to
have been taught by God Himself thousands of years ago. They help build moral
integrity and norms that are applicable even today.
They are classified as exoteric dealing with ceremonial acts and esoteric dealing with
acquiring spiritual knowledge. The Vedas are technically termed Sruti, revealed
knowledge and explain eternal truths and remain authoritative statements all the
time.
A unique feature of the Vedas is its adoption of humanistic approach to abstract and
difficult subjects. Social, political and economic problems of life have been taken into
account by the Vedas and a scheme has been framed to attain prosperity in all walks
of life. With this, the common man‘s mind is fully satisfied.
According to tradition, they were not the compositions of a human being, arrived at
through intellectual and logical reasoning, based on sense perception. They are
God‘s revelations. They were available in the creation, in the forms of sound waves
and Rishis were qualified to receive them. Sru means ―to hear ―and sruti means ―that
which is heard.‖ Hence we can rightly say that Rishis served as a media for reaching
the vedas to humanity and Sruti is the ―breath‖ of the Lord.
The vedas can be broadly classified into Vedapurva & Vedantha.
Vedapurva contains the Karma kanda and upasana kanda , which design a lifestyle
for a fulfilling life. The purpose of the Karma Kanda is to eliminate the impurities of
mind. Upasana Kanda helps us attain single-ponitedness.
Vedantha consists of jnana kanda and mainly upanishads and are meant to be learnt
when one becomes mature and seeks self-knowledge. These revelations, containing
indelible rules relating to man‘s safe voyage in life are paramount, infinite and have
no end.
The vedic utterances govern all aspects of a man‘s life. They are not against material
welfare but impose a simple condition that they should be within the constitutional
framework of virtue which is called Dharma.
Unity in diversity at the world level is the favourite theory of the Vedas and they have
kept in mind, man‘s needs and aspirations, his quest for peace and the link that
ought to be established between God and an individual soul.
Digging into the mine of Vedic knowledge has resulted in unearthing several secrets
which the scientific knowledge has discovered at a later stage. It has even been
proven that when one chants Vedic mantras without understanding their meaning,
positive effects are produced on the body. This is the power of the Vedic mantras.
This only proves that we should be rightly proud of our culture and heritage!
23. The Daily Duties of a Hindu
The important features of the practice of Hinduism in our daily life are called
―Pancha Maha Yajnas‖. This includes the social service one is expected to do every
day. These are compulsorily to be practised by everyone.
1 – Deva Yajna:
This is regular worship of God in any way a person likes. This can be done in an
elaborate manner like Vedic Yajnas, homams, agnihotra, aupasana etc. The simple
form can be chanting a few prayers, offering flowers to the deities and doing
namaskaras. This practice makes one God-conscious in daily activities.
2 – Pithru-Yajna:
It consists of Tarpana or oblations to departed souls and Srardha or annual religious

rites performed for departed souls.
In Hindu culture the impact of the sentences
Matru devo bhava (Be one to whom the mother is a deity)
Pitru devo bhava (Be one to whom the father is a deity)

is considered very significant.
All are duty-bound to pay their debt to them.
We must treat our parents with respect and do all that we can, to keep them in
comfort. We cannot make sufficient recompense for all the sacrifices they make on
our behalf.
Worship of parents, not only those who are alive, but also of our forefathers is an
important injunction, irrespective of the nature of the parents.
Respecting and taking care of living parents and unconditional reverence while they
are alive come under this yajna. Hence the concept of old age homes does not fit in
our culture at all! One must contemplate on the teachings of the sages, holy men
and our forefathers. This practice is intended to serve as a reminder to preserve,
enrich and continue our rich cultural heritage and family values.
3 – Rishi-Yajna or Brahma Yajna:

This includes the worship and study of vedas and scriptures. The best form is
chanting and propogating them. So, merely keeping them in the puja room and
showing deeparadhana on Saraswathi Puja day is not sufficient. We must learn them
and give to the next generation. This practice refreshes our mind with sacred
knowledge and helps to preserve and enrich such knowledge. Promotion of scriptural
study falls under this yajna.
4 – Manushya- Yajna:
This is service to fellow human beings.
All kinds of social services come under this.
Adhithi devo Bhava - guests should always be welcome.
They must be served with love, respect and reverence.
This is the backbone of traditional Hindu hospitality.
Service to humanity is service to God.
This is conveyed by Sathya Sai Baba in His words ―Nara seva is Narayan seva‖.
5 – Bhutha-Yajna:
This is service to all living beings like animals, birds, insects, trees, forests etc.
We must remember they are also serving us.
The kolam drawn with rice flour is meant for feeding ants.
The rice offered every day after naivedyam helps the crow to feed on it.
Offering bali to various creatures also comes under bhuthayajna.
Bali means that which is offered directly – and not in the fire.
This is common in Kerala temples and is done in some homams.
The flour offered in the ant hill for the snakes is sarpabali.
In many pujas, offerings are thrown outside the house with the chanting of the
mantras. The latter are meant for various creatures of the earth and are termed bali.
Environmental protection and ecological protection come under this yajna.
This practice is intended to create the awareness, to share with all other living beings
on earth.
All the above yajnas are necessary for one‘s inner growth and one yajna cannot
replace the other. Each is important in its own way.
All the above must be practised everyday in one‘s affordable manner.
Thiruvalluvar has said more or less the same thing as the Vedas say:
"Thenpulattar, deivam, virundu, okkal, tan endru angu
Aimbulattaru ombal thalai."
Five are the duties of the householder, namely, the offering of oblations to the
‗pitrus‘, the performance of sacrifice to the Gods, the doing of hospitality, the
rendering of help unto others and looking after one‘s own self.
24. Two different cultures, Rituals and Symbols.
In the culture of our country, the two different cultures are materialistic culture and
spiritual culture. They are different in the particular philosophy they uphold. Neither
philosophy should be taken to an extreme, but both should be kept in balance.
Materialistic culture gives the most realistic meaning to what is tangible and
perceivable by the senses. The main idea here is that this whole world is meant for
our enjoyment. The idea emanates from conquering and making use of nature for
personal convenience.
Spiritual culture gives more importance to the unseen than to the seen. The idea is
that there is something, unseen and invisible, which is not non-existent. For
example we are not able to find out through the sense organs or any other
instruments of knowledge, about ― what makes the body function? ‖ The invisible
appears to have total control over that which is visible. Spiritual culture helps us
understand and live in harmony with nature and finally go beyond it. This is a typical
feature of our Indian culture different from the materialistic culture of the west. The
spiritual culture, in the end, totally transforms the life of the individual as well as
that of the entire community.
For the Hindu culture, vedas are the source book. They consider all aspects of
human life. They deal with our daily discipline and duties imposed upon us by
others, which we must fulfill as long as we benefit from the society.
Rituals:
Hindu culture gives importance to rituals in every individual‘s life. They are called
Samskaras. Samskara, literally means purification and technically purifactory
ceremonies.They improve the condition of body, mind and soul. In the performance
of the ritual, an impression is left upon the minds of the persons involved, so that
they feel they are beginning a new life and have a new responsibility to fulfill.
Dayananda Swamiji equates our big rituals to the graduation ceremonies in the U S
and calls them modern social rituals ! Tradition lays emphasis on rituals because
they help us develop self-discipline and strengthen our inner personality. For a
man‘s safe journey through life, our culture has prescribed a schedule of duties,
daily and compulsory, which when performed with sincerity and as acts of dedication
to God, will fetch a man moral strength to withstand the impact of even powerful
influences.
Symbols:
Swami Chinmayanada says, every idol represents an ideal. When we salute the
national flag, we do not salute a piece of cloth, but our national aspirations, our
values, infact our entire culture. A symbol represents a greater ideal upon which to
fix the mind. The use of symbols for worship is meant to make our minds single-
pointed, whereby we gain the very same qualities of the ideals we revere. When the
mind is thus purified, sharpened and made single-pointed, it becomes a powerhouse
of energy and with such dynamism anything can be achieved. This is the essence of
worshipping symbols in Hindu culture.
25. Why do we have a Puja room?
Puja literally means to ―worship ―, ―adore ―, ―honour ―, or ―pay respect‖.

Puja room or a prayer room is an intrinsic part of every Hindu hosehold. Instead of a
room, sometimes it is a cupboard or a corner, comparatively quieter than other parts
of the house. This is mainly because rituals such as puja are an integral part of
Hindu worship.
In our houses, we have a drawing room, bed room, study and kitchen definitely. We
dedicate each room to a specific function. The drawing room is used to receive
guests, watch T V with the whole family etc. The kitchen is meant for cooking food.
The study is so arranged that as soon as we enter there, we are inclined to do our
work . It is the law of association of thoughts which plays a main part when we enter
each room.
The prayer room is designed to facilitate in developing a prayerful attitude in us. In

Hindu culture God is considered the owner of all creation and we consider the puja
room as His room. This is a religiously pure room, in our mind. When we enter there,
our thoughts centre around religious activities like prayer, chanting, puja and
meditation.
We set aside a few minutes to be to be in that room every day. It is not necessary to
say anything. If we simply practise thinking about God, it makes us spiritually
receptive.
Generally we avoid negative thoughts in prayer. We use only positive thoughts to get
results. So, the room gets charged with positive energy, over a period of time. In that
room, we generally keep pictures of Gods and Mahatmas. Even though we believe in
one God, we keep the pictures of many deiities.
We light a lamp and worship the Lord. We burn incense in that room . Smelling
incense while experiencing the calm silence of the puja room can be a powerful tool
for the mind to experience peace of mind. All family members worship God in that
room. Parayana (reading the scriptures) and special pujas are always done in that
room. We should make ―communing with God‖ the specific purpose of the room.
Chanting cassettes and CDs played in that room make that room more powerful.
This is because sound vibrations pervade the room and influence our minds with
sacred thoughts. The mantra‘s vibrations gradually lead the mind out of its mundane
thinking and into the silence that underlies ―thought― per se.
All puja materials are meticulously arranged in this room. The room is best kept
clean always and distraction must be completely avoided. In course of time, the
room gets charged with spiritual thoughts and vibrations accumulated as a result of
meditation, worship and chanting. A peaceful atmosphere pervades the room and we
start feeling a sense of peace as soon as we enter the room. We feel rejuvenated and
our spirit is uplifted. Complete devotion is what is needed.
26. What do we ask God?
I asked God to send me a friend - He sent you.
I asked God to take away my pain - God said NO.

It is not for me to take away, but for you to give it up.
I asked God to grant me patience - God said NO.

Patience is a by-product of tribulations; it is not granted, it is earned.
I asked God to give me happiness. God said NO.

I give you blessings, happiness is up to you.
I asked God to spare me suffering - God said NO.

Suffering draws you apart from worldly cares and brings you closer to me.
I asked God to make my spirit grow - God said NO.

You must grow on your own, but I will prune you to make you fruitful.
I asked for all things that I might enjoy life - God said NO.
I will give you life so that you may enjoy all things.
I asked God to help me LOVE others as much as He loves me.

God said - Ahhh, finally, you have the idea.
A Simple Prayer to God:
Lord, when my soul is weary and my heart is tired and sore, and I have that failing
feeling that I cannot take anymore, then let me know the freshening found in the
childlike prayer, when the kneeling soul knows surely that the Listening Lord is
there!
27. Ten Rules for Getting Effective Results from Prayers
I learnt all these methods in my healing classes. I have modified in some places to
suit our present day needs.
1 – Set aside a few minutes every day for prayer. Do not say anything. Simply
practise thinking about God. This will make your mind spiritually more receptive.
2 – Then pray orally, using simple, natural words. Tell God anything that is on your
mind. Do not think, you must use stereotyped pious phases. Talk to God in your own
language. He understands it.
3 – Pray, as you go about the business of the day, while travelling or at your work.
Utilise minute prayers by closing your eyes to shut out the world and concentrating
briefly on God‘s presence. The more you do this every day, the nearer you will feel
God‘s presence.
4 – Do not always ask when you pray, but instead affirm that God‘s blessings are
being given and spend most of your prayers giving thanks.
5 – Pray with the belief that sincere prayers can reach out and surround your loved
ones with God‘s love and protection.
6 – Never use a negative thought in a prayer. Only positive thoughts get results.
7 – Always express willingness to accept God‘s will. Ask for what you want, but be
willing to take what God gives you. It may be better than what you ask for !
8 – Practise the attitude of putting everything in God‘s hands. Ask for the ability to
do your best and to leave the results confidently to God.
9 – Pray for people whom you do not like or who have mistreated you. Resentment is
blockade number one of spiritual power.
10 – Make a list of people for whom to pray. The more you pray for other people,
especially those not connected with you, the more prayer results will come back to
you.
28. Secular Character of Hindu Religion
Hinduism is secular, giving scope for one to follow any of the numerous Gods,
before him, in any manner he likes. The Vedic scripts dins into us that all religions
should be honoured.
Religion, which is eternal, is the property of all people. Any attempt to remove its
influence from the masses will be only an exercise in futility. Whether one likes it or
not, it is soaked in most of us and cannot be removed from us. For instance, one
comes across a pavement dweller or a daily wage earner getting out of bed and
worshipping even a brick or a stone to which he applies vermilion powder. For such
persons it serves as a symbol of God and as the supreme power.
What is relevant to Hinduism is the basic faith entertained by all that God will
definitely come to the succour of those who believe him. The intellectuals however
visit the temples or scriptural texts and derive the benefit. We can go to the extent of
saying that the world cannot thrive without religious activity in some way or the
other.
The common factor in all religions is the belief that there exists in it Transcendental
Truth, acceptable by all and applicable to all. This idea will continue to be
entertained for all time to come. The purpose of religion is the creation of Divine
Consciousness.
There is only one God, though He has many forms and there are different paths to
reach Him. The comparison is, a woman can be a mother, daughter, wife, sister or a
friend to various people depending on her relationship with them. But she remains
the same individual. So the basic concept is oneness in diversity.
Why do Hindus worship God in different forms?
Actually, Hindus believe in only one formless and all-pervading, all-existing, and all-
blissful God. That formless God, however, can best be realized by concentrating on
various forms of ideal personalities as recorded in the scriptures.
In other words, the Hindu religion is flexible and provides many ways to develop
one's spiritual ideas in order to suit individual needs. "Unity in the diverse plan of
nature" is recognized in the Hindu faith. Just as people tailor clothes to fit their
needs, Hindus have different gods and goddesses for their religious needs.
All these gods and goddesses resemble humans, animals or natural forces such as
wind, water, fire, sun, and moon; each has different powers to bless the world. These
godheads, when worshipped, fulfill people's desires in an easier way, but with the
same qualities of blessings as from one God or Supreme Reality.
That the Supreme can be worshipped in any form is a concept unique to Hinduism.
Such worship is truly a tribute to His greatness.The following verse in Sanskrit verse
acknowledges the diversity of human society, practices and behavior.
―Varied are the tastes and many are the paths to a goal.
Some are righteous, some are not.
Yet, all aim to reach the goal,
just like all the rivers lead to the ocean.
Similarly, man traverses to Thee.‖
It clearly shows that the ancient Indians had seen the virtue of secularism and
forbearance. Secularism enhances freedom of not only religion but also
complements reasoning and progress. It dispels the inflexibility and intransigence
(die-hardism or stubbornness) of certain constricting religious beliefs and it is the

greatest emancipator
29. Is Vedanta Relevant in present day life?
Let us first try to understand what is meant by Vedanta. Vedanta is a systematic

knowledge which explains the meaning and purpose of our existence in the world.
Vedanta is made up of two words Veda and Anta.

According to one meaning of the word Anta, Vedanta means the physical end of our
scriptures. So the Upanishads which appear at the end of the Vedas make up
Vedanta.
But another meaning of Anta is knowledge or vision. So we can also interpret it as
the vision of the Vedas.
Vedanta is a knowledge that is founded on its own authority. It trains us to think for
ourselves, analyse, investigate and realize the quintessence of life. It ultimately leads
us to spiritual enlightenment. Hence we can say that it is universally applicable to all,
at all times, under all situations. That is the main reason why we are interested in
knowing about it.
What a man tries to do in and through all actions, is to seek happiness and avoid
unhappiness. Vedanta is bold enough to say that the only reason why there is life in
the universe, or the only thing that sustains the universe, is the basic urge in the
heart of every living being of seeking happiness (sukha prapthi) and avoiding
unhappiness (dukha nivruthi). Any action, ancient or modern, whether it is
performed by the rich or poor, is prompted by one of these two motives. Hence an
endeavour to attain happiness is essentially what we mean by life.
Now our enquiry becomes more subtle. The field of enquiry becomes narrow
because now we have to say ―relevance of Vedanta in the quest of happiness‖. This
quest is the same irrespective of time, ancient or modern. The basic problem
transcends time.
What relevance do the Upanishads and Bhagavad Gita have in our lives? They are
always applicable because they deal with the fundamental desire of human beings,
that is, gaining happiness and avoiding unhappiness. As Vedanta addresses itself to
this fundamental problem it becomes relevant even today. It suggests a solution to

this problem which is applicable at all times, in all places and under all conditions.
That is called Truth or Satyam.
Since we cannot stand sorrow and love happiness, Vedanta is relevant. Since every
man, knowingly or unknowingly is interested only in this one thing in life -
happiness, Vedanta becomes relevant to everyone.
29. What are human goals according to Hindu religion ?
Human beings are unique when compared to all other living beings.
The features common to human beings and animals are are
Ahara – Eating, for survival
Nidra – Sleep
Bhayam – Fear and inherent sense of insecurity
Maithunam – Love for perpetuation of one‘s own species
The two main differences are, speech and superior intellect, which is a unique faculty
of a human being. Hence a human being is capable of seeing his life very clearly,
fixes specific goals and works for their fulfillment.
Our culture specifies these human goals. Artha is the Sanskrit word for goal and
hence these goals are called Purushartha or the goals which are sought after by
human beings.
There are four types:

Artha:
This means wealth or security. In fact this can be aptly called, freedom from
insecurity!
We also strive for freedom from pain and threats, broadly speaking. Man wants to
acquire various things that he does not possess ( yoga) and wants to protect what he
possesses (kshema). So yoga and kshema are the two fundamental requirements
which are reflections in various actions we perform.
Kama:
This means pleasure or entertainment. Once the security is taken care of, we look for
pleasure, entertainment or recreation. When the physical requirements are satisfied,
there arises the requirement of the mind.
Punyam or Dhama:
This is the invisible favour factor.
Hinduism believes in rebirth.
We invest for the post-retirement life because we want financial security in our old
age.
The same way, we want to think of our well being in the next birth (janma) also. (We
are not considering here the non-believer, who may not bother about the next birth).
Dharma or Punya is what is meant for the wellbeing in the next birth. Punya is the
invisible (adhr(u)shta) result gained by the noble activities performed in this birth.
According to Hinduism, the physical body only dies and the soul within, never dies.
But the path the soul takes for the next janma is decided upon by the past actions
which are known as ―karmas‖. So the results of the actions of former body do not die
with the body. They are attached to the soul and they decide what kind of body the
soul takes in the next life. So it is clear that only the Papam and Punyam, acquired
during this janma, follow one‘s soul to determine the next janma.
Life is a pursuit of happiness at the three levels of the body, mind and intellect which
are respectively called artha, kama and dharma.
We generally pursue only the first three goals. But they do have some limitations.
Pain:
Acquisition of anything involves a corresponding loss. If we build a costly beautiful
house, it does involve a corresponding loss of money! After we build, maintenance
involves more money. More loss of money is also painful. So the first limitation is
that the pleasure we derive is always mixed with pain.
Dissatisfaction:
We are never contented with what we have. The urge to acquire more is forever
there.
Dependence:
For security and enjoyment, we depend on external factors. Also we depend on
Punyam for happiness in the next janma. The above three goals, put together are
called Preyas. So, there are limitations in Preyas. Realising that, the wise people look
for the fourth goal called Moksha.
Moksha:
This word is often misinterpreted and understood wrongly.
Moksha means freedom from dependence on all external factors. One should
discover happiness in oneself and not depend on security, pleasure or punyam.
Moksha is discovering security and happiness within oneself. We no more depend on
people or situations. Their arrival is fine and equally fine is their departure. This
inner freedom called Moksha should be the highest human goal. This goal is called
Sreyas.
When we pursue Preyas, we are undergoing permanent struggle. But in Moksha or

Sreyas, all the struggles end and I discover joy and security in myself. So it is up to
the individual to choose Preyas or Sreyas as one‘s goal.
30. Let us all light Yama Deepam.
Deepavali is around the corner. Let us pay our obeisance to Yama Dharma Raja, to
eradicate untimely death and bless us with a long and healthy life.
This is done on the evening before Deepavali night on Thrayodashi day. We should
light as many lamps as the number of persons living in the house and keep them
outside the house or in a nearby temple. This is supposed to eradicate all our
―papams‖ and ―fear of death‖.
In North India, the lamps are kept burning right through the night in reverential
adoration to Yama, the God of death.
In North India, ghee is used, but we, here, use gingelly oil. It is individual choice.
The following shloka can be chanted:
Mruthyunaa paas(h)dandaabhyaam kaalaena s(h)yaamayaa saha

Thrayodas(h)yaam deepadaanaath sooryajah preeyathaam mama
May my deepa daanam please Yama Dharma Raja, who holds Paas(h)am and dandam
in his hands, shines with Shyama daevi and Kaaladaevan and is the son of Suryan.
31. What is Bhakti?

The word Bhakti has various shades of meanings in different contexts. In scriptures,
this word is used in two different meanings.
The first meaning of Bhakti:
Bhakti is devotion towards God. It is also love directed towards a higher principle,
like Matr-bhakti, Pitr-bhakti, Guru-bhakti, Desa-bhakti etc.
Three directions of love:
One is love of goal which we can call ― end-love‖.

The second is love of the means used to accomplish the ends, called ―means-love‖.
The third is ―self-love‖. This is not selfish love! It is pure, unselfish love. Everyone
undeniably loves himself or herself.
Gradation of love:
Love of means is least intense and love of the end is medium. Love of oneself has the
highest intensity. If you logically analyse, I love various ends not for the sake of the
end itself, but hoping they will give me comfort, security and happiness. So we
realise that everything is loved for one‘s own sake only! So, the Self is the dearest.
Three grades of devotion:
Majority of people look upon God only as the means for various worldly ends. This is
the least of the three.
Few are able to choose God as the end of life. The end of life means the goal of life.
God represents peace and happiness. This is more intense than the previous one.
The highest and rarest form is, the Lord and the Self being identical, God-love is
equal to Self-love. So God becomes the dearest.
The second meaning of bhakti:
Bhakti is the course of discipline meant to accomplish the highest goal of life,
namely ―moksha‖ or freedom. To convey this idea of bhakti as a course of discipline,
the word Yoga is added. So, when bhakti means a course of discipline, we use the
word Bhakti-Yoga. This is the entire course of spiritual discipline consisting of
Karma-yoga, Upasana-yoga and Jnana-yoga to attain the goal of libertion.

Each of these, we will analyse, in detail, as separate topics.
32. Karthikai Deepam
On the full moon day of the tamil month of Karthikai, the Hindus celebrate the
karthikai Deepam. On this day, there is special celebration at Thiruvannamalai in
South India. Lord Arunachaleshwara is the presiding deity here. Of the five holy
shrines of Lord Shiva, the 'Pancha bootha kshetram', Thiruvannamalai is the 'Jyothi
Kshetram' where the Lord is personified as the divine light combined with brightness
and wisdom. Arunachala Hill is the place that represents the fire element and the
Lord is Tejo Lingam here.
When the huge beacon is lit on the holy hill on the Karthigai Deepam day, people
worship it, loudly chanting ―Harohara". The esoteric meaning is that one who sees
the light of lights that is burning eternally in his heart through constant meditation,
attains immortality. The light on the Arunachala brings the message to you that Lord
Shiva is self-effulgent and is the light of lights. The lighting of the Maha Deepam will
take place simultaneously with "Deeparadhanam" to the five deities in the temple at
the foot of the hill.
There is another legend as well. Lord Murugan is also called Karthikeya. Lord Muruga
took the form of six babies in a lake called "Saravana Poigai". On this day, Parvathi
(his mother) united all his six forms and so Lord Muruga has six faces. Special pujas
are performed to Lord Muruga.
ோமமரமூல் பூத்து வந்ே ேங்கமுகமு ஒன்று

ேணுணிலவின் சாபறடுத்து வார்த்ேமுகமு ஒன்று
ோல்மணமுமு பூமுகமுமு ேடிந்ேமுகமு ஒன்று
ோவலர்க்குப் ோடமுேருமு ேளிங்குமுகமு ஒன்று
பவல்வடிவில் கணுணிரணுடுமு விளங்குமுகமு ஒன்று
பவள்ளிரேமு போலவருமு பிள்மளமுகமு ஒன்று !
On that day, in South India, people place rows of earthern lamps in front of their
houses in the evening and worship the Lord. Bonfires are made in front of the
temples in the evenings. It is said that Lord Shiva burnt the chariots of several
demons who were torturing sages. This bonfire symbolises this legend.
Eradicate the three impurities, namely, egoism, selfishness and delusion. Burn the
mind, senses and desires in the fire of knowledge of the knowledge of Shiva. Attain
full illumination and behold the light of lights, which illumines the mind and the
intellect.
This is real Karthikai Deepam.
33. Ar(u)dra Dars(h)anam
The day of Ar(u)dra star ( thiruvathirai) in the month of markazhi in Dec-Jan is of

special significance in Shiva temples.
Lord Shiva represents the complete cyclic process of generation, destruction and
regeneration. Shiva represents stillness in the form of Dakshinamurthy. The same
Shiva is also known by the popular name Nataraja, the Lord of the Cosmic Dance. It
is said that it was from his dance that the science of language was born. The small
drum in His hand is the symbol of rhythm and sound. There is rhythm in the whole
movement of the universe. The sound is the divine music that comes from the
Supreme Deity and carries the revelations of the ultimate truth.
The Cosmic Dance is called Ananda Thandavam or Dance of Bliss. This is of special
significance in Shiva temples when thousands of devotees worship Nataraja early in
the morning on the full moon day of the month of markazhi. This is called Ar(u)dra
Darshan. The grace of this dance symbolizes the five divine acts – creation,
sustenance, dissolution, concealment and bestowal of grace. In this a deep

understanding of the universe is hidden.
ேேஸ் சக்ணூமூனால் உள்பநாக்கிய ோர்மவபயாடு பயாக நிஷ்மடமூல் இருக்குமு ேரமன்

ஆனந்ேமு போங்கி நடமிடுமு பகாலபம சிேமுேர நடராஜ ேத்துவமு .
போங்குமு ஆனந்ேமு, எங்குமு எத்ணூமசயுமு போற்ற
, விரிசமட ேரந்து ஆட
, மகமூல் மான்,
மழு, பநருப்பு முலகன் பமல் ஊன்றிய ோேமு , எடுத்ே இடது ோேமு பகாணுடு
.
வரிப்புலியாமடயுடன் உடுக்மக அடித்துக் காட்சி ேருகிறார் ஆனந்ே ோணுடவ மூர்த்ணூ
In Tamil Nadu there are five dance-halls in Shiva temples at

Chidambaram – Kanaka sabhai, the hall of gold
Madurai – Rajata sabhai, the hall of silver
Thirunelveli – Tambra sabhai, the hall of copper
Thiruvalankadu – Ratna sabhai, the hall of rubies
Kutralam - Chithrasabhai, the hall of pictures
In terms of antiquity, richness, rituals, festival traditions and cultural magnificence,

the temple at Chidambaram is unique.
The following is from Chithsabaes(h)a das(h)akam:
Ardraabhishaekae suvaesham divya gandhaabhishaekaeNa dosham jushantham

Lokaarthi haaripradosham brahma lakshmees(h)a nandees(h)a daevarshi nruththam
I praise the Lord Chithsabaeshan, who is looking very beautiful during

ar(u)drabhishaekam, who is pleased with the sandalwood powder abhishaekam, who
removes our distress specially during Mahapradosham and who dances with Brahma,
Narayanan, Nandikaes(h)vara and Narada.
ணூருவாணூமர அபிபேக காலத்ணூல் அழகிய ருவமு

உ பகாணுடவருமு, சிறந்ே
சந்ேனாபிபேகத்ோல் சந்போேத்மே அமடகிறவருமு, உலகத்ணூன் மனக்கவமலமயப்
போக்குமு மஹாப்ரபோே புணுயகாலத்மே உமடயவருமு , ப்ரமுமா, நாராயணன், நந்ணூபகசன்,
நாரேமுனி இவர்களுடன் கூட நர்த்ேனமு பசய்கிறவருமான ஸ்ரீ சித்ஸபேசமன ேஜிக்கிபறன்
.
Thus we see that Nataraja is art and spirituality in perfect oneness.
34. Ganesha: - The first amongst Gods
Ganesha, popularly known and easily recognized as the Elephant-God, is one of the
most important deities of the Hindu pantheon (all the gods of a religion). Before
every undertaking, however minor it be, Lord Ganesha is worshipped so as to invoke

his blessings. Hence he is also known as Vigneshwara – ―controller of obstacles‖.
Some other names are Ganapati (lord of the tribe or attendants), Vinayaka (the
prominent leader), Gajanana (elephant-faced), Gajadhipati (Lord of elephants),
Lambakarna (long-eared), Lambodara (pot-bellied) and Ekadanta (having one tusk).
He is the son of Shiva and Parvathi. There are many episodes in the Hindu mythology
connected with his birth and having an elephant‘s head.
Ganesha is depicted as having four arms which symbolize him as the universal
leader, establishing his power over the four categories of beings, that is,
those who can only live in water,
those who can live in water and earth,
those who can live only on earth
and lastly those who can fly in the air.
Another explanation is, the four arms represent the inner equipments of the subtle
body – mind, intellect, ego and consciousness.
The vehicle of Ganesha is a mouse. A rat generally succeeds in gnawing its way
through every obstruction and an elephant passes through the thickest growth and
fells out whatever comes his way. Ganesha is preferred for his sharpness of intellect.
He has two wives, Siddhi (success) and Ridhi (prosperity). One who pleases the Lord
automatically comes in the good books of his wives.
In modern age, Ganesha is regarded as the personification of those qualities which

surmount all difficulties. He is the typical Lord of success in life and its
accompaniments like good living, prosperity and peace. His image or symbol,
anywhere, is deemed to be auspicious and a guarantee for progress and prosperity.
His numerous images and shrines can be seen throughout India. In all ceremonies,
except funeral rites, Ganesha is first invoked.
The story of his circumambulating his parents instead of traversing the whole
universe is very famous. Once there was a competition between Vinayaka and
Subrahmanya as to who will circumambulate the world first. Subrahmanya took off
on his peacock vahana, while Vinayaka went around his parents Shiva and Parvati and
claimed the fruit, saying that parents are as valuable as the universe. People who are
always devoted and conscious of their duty to parents are the most beloved of
Vinayaka.
Ganesha represents the unity of the small being, the man, with the great being, the
elephant. It is the blending of the microcosm with the macrocosm, of a drop with the
ocean and of an individual soul with the divinity.
Let us end with a tamil verse on Ganesha by Nakkeeradevar:
வலண்ணீ ரணியும் லிமறன் புதல்லா!

வெண்ணாம் உமமயாள் வெறு குஞ்சரனே !
அரிதிரு மருகா அறுமுகன் துமணலா !
கரிமுக லாரண கணெதி சரணம் !!
35. Makara Sankaranti
Though we worship Surya everyday, his entry into the zodiac sign Makara is
celebrated by the Hindus all over the world as Makara Sankaranti, the beginning of
Uttarayana. It is the day on which the sun turns from the Tropic of Capricorn. In
Tamil Nadu it is celebrated as Pongal festival, marking a good harvest. Pongal
literally means ― boiling over ―. As a symbol of plenty, the milk is allowed to boil over
the pot when the rice is cooking.
Surya is revered as the visible God ( Prathyaksha devata). There has always been a
profound relationship between Surya and man. Surya is said to be the embodiment
of natural and supernatural powers. He symbolises the victory over darkness. This is,
in reality the victory of knowledge over ignorance!
According to mythology, Surya rides on a chariot driven by seven horses that

symbolize the seven colours of vibgyor – violet, indigo, blue, green, yellow, orange
and red. These seven colours are reflected in the rainbow.
Pongal is a three day festival, celebrated specially in south India. It is considered

highly favourable for auspicious activities. It is also an occasion of great rejoicing
and merry making. The first day is Bhogi-pongal when bonfires are lighted. The
second day is the main pongal. This day is dedicated to the Sun-God. The ladies of
the house boil in milk moong dhal and freshly harvested rice together. When it just
starts boiling, it is customary to shout together ― pongalo pongal‖. Then the cooking
is completed, adding jaggery, spices, ghee and nuts. This is offered to sun god. It is
customary to enquire
―Has the milk boiled?" - ோல் போங்கியாச்சா?" The answer is ―yes, it has boiled‖-
ஆமாமு, ோல் போங்கியது" !
The third day is Mattu Pongal or Pongal of the cows. On this day, cows are
worshipped and circumambulated ( known as doing pradakshinam). Their horns are
painted in various colours, and garlands are hung around their necks. Goddess
Parvathi is supposed to be present in the form of a cow. All devatas are supposed to
reside in the body of Kamadhenu, the mother of all cows. Even to get relief from the
problems of Saturn, it is customary to worship the cow. For progeny and prosperity,
the cow is worshipped respectfully.
Pongal marks the change of the season and is primarily a harvest festival. India is an
agricultural country and cows and oxen play a vital role in agriculture. That is why
they are worshipped and venerated so much on that day.
Pongal also symbolises the sharing of things with others. The new reaped harvest is
shared with friends, relatives, beasts and birds; They all partake of the cooked food
and sweets. This day is called Kanum Pongal. On that day, early morning, women in
South India, offer to crows and other birds, the pongal and rices in different colours.
This is specially done with a prayer for the happy, prosperous life of brothers and
their families.
Sringeri Sankaracharya has said

Surya is fond of receiving namaskarams. That is why there has been an age old
practice of Surya Namaskara; It helps to eradicate disease and grant a healthy life.
The following shloka is specially chanted, praying to Surya for good health and
strength of mind.
Japaakusuma sakaas(h)am kaas(h)ya paeyam mahaadhyuthim

Thamorim sarva paapaghnam praNatho(a)smi divaakaram
I worship Surya called divakara – he has the complxion of red hibiscus;he is the son
of a sage called Kas(h)yapa; he gives light to the whole world; he removes ignorance
and illumines with the light of knowledge;
He makes man free from all his bad karmas.
Let us all worship the sun and pray for a healthy body and a brilliant mind.
சூரியன் ோட்டு;
அணுடபிணுடமு நிமறந்துநின்ற அயன்மால் போற்றி
அகணுடேரி பூரணத்ணூன் அருபள போற்றி
மணுடலஞ் சூழ் இரவிமணூ சுடபர போற்றி
மதுரத்ேமிழ் ஓதுமு அகத்ணூயபன போற்றி
எணுடிமசயுமு புகழுபமந்ேன் குருபவ போற்றி
இமடகமலமூன் சுழிமுமனமூன் கமலமு போற்றி
குணுடலிக்குள் அமர்ந்ே கணேணூபய போற்றி
குகமணிமூன் ோளிமணகள் போற்றி போற்றி
மங்களமு நல்குமு மமறபய போற்றி
இருேத்பேழு விணுமீன் ேமக்குமு
விரியுமு ஒளிமய விமேத்ோய் போற்றி

பவற்றிமூன் வடிபவ பவந்பே போற்றி
மற்பறார் நிகரிலா மாணுபே போற்றி
சூரிய நாராயணா போற்றி
36. What is Dharma ?
Hinduism has given to the religious world, Dharma, a Sanskrit term for which an
exact equivalent has not been found in any other language. Dharma means that
which holds everyone and everything together – that which integrates the personality
and unifies the society. The nearest word meaning may be righteousness or virtue or
moral law. This word Dharma envisages the practical application of certain rules
which regulate man‘s conduct and enables him spiritual elevation.
The scriptures never tire of emphasizing the importance of upholding Dharma in life.
Dharma is the very basis of the universe and hence an individual can enjoy peace of
mind only when he does not swerve from Dharma.
The now popular, New Age Guru Deepak Chopra says
―We aren't here to make the world evolve. We are here to evolve as individuals and
then to spread that influence. In the wisdom tradition of Vedanta, the stream of
evolution is known in Sanskrit as Dharma, from a root verb that means 'to uphold.'
This gives us a clue how to live: the easiest way for us to grow is to align ourselves
with Dharma. We don't have to struggle to grow--that would be unproductive, in
fact.
The Dharma has always favoured non-violence. If we can bring ourselves to a state
of non-violence, and connect with others who are doing the same thing, we have
done a huge thing to reinforce Dharma.‖
Religion and righteousness are inter-linked. The former relates to an individual while
Dharma stands for the welfare of the society. If a person upholds virtue, in its turn it
will protect him. Rama is often quoted as an example for a person who followed ―
Svadharama‖. Even though he was an avatara purusha, he chose to be a human being
through out. That is why he never used his power of God, but went through the trial
and tribulations of a man. An actor might be a very good man in personal life, but
when he acts as a villain, he has to act according to the demands of his role ! That is
his dharma in the role, he plays.
The root of culture is Dharma.
Dharma, here, is not to be confused with charity, good deeds, morality or anything
like that. Our vedic culture defines it as "Dhaaranad dharmam idhyahu." It's called
Dharma because it bears.
The dharma of fire is heat and that of ice is being cold. Likewise there are some
inherent, implicit, unbreakable dharma for a human being.
As the famed Director of Ten Commandments said, 'We can't break His Laws
(Dharma). We can only break ourselves against them‖.
Dharma also means righteousness and envisages the practical application of certain
rules which regulate man's conduct and stand for the welfare of society. Dharma or
righteous conduct which is the basis of our culture and religion must express itself
in the life of man. It is not something to be pursued , divorced from our daily life.
The scriptures say, if we abide by Dharma, it would protect us. When we adopt
Dharma in our personal lives, it leads to the well-being of the society and prosperity
of the entire world.
Scriptures tell us that in following Dharma, the first and foremost aspect is good
conduct in life. We should learn to obey and do our duty first, accepting that we do
not always have the maturity to understand the entire principle and foundation of
Dharma.
We have no right to cause other people unhappiness in the process of gaining
happiness for ourselves. So, now, we can define Dharma as that which gives us both
material prosperity and spiritual unfoldment.
As the religious and moral doctrine of the rights and duties of each individual,
Dharma can refer generally to religious duty, and also mean social order, right
conduct, or simply virtue.To lead an integrated life without stress and tension,
without jealousy, greed or hatred of fellowmen and in peace with outer Nature and
the vicissitudes of fortune, we need a golden key --"Dharma"
37. The Law of Karma – Part 1
The word karma has a dual meaning. It means ―action‖ and it also means
― destiny‖. The two are inseparably linked together because our own actions fashion
our destiny. This may not be obvious because in daily life we see many hard working
honest persons without money and support. At the same time, we also observe, very
often, corrupt men enjoying comforts and leading prosperous lives.
One important vision of life that Vedanta gives us is that, what comes to me, is on
account of the actions I have performed before. Results are always in keeping with
the actions we perform and we must know how to corelate the cause and effect.
Most people are familiar with the saying ―what you sow is what you reap." Obviously,
if we want to create happiness in our lives, we must learn to sow seeds of happiness.
Therefore karma implies the action of conscious choice making.
Let us take a simple example. In villages huge storage bins are used for preserving
the grains for the whole year. They are added from an opening at the top and taken
out from another opening at the bottom. Seasonal grains that come are stacked one
over the other in different layers, like rice, wheat, barley etc. If we fill barley at the
top, still when we open at the bottom, only the rice will come because that was
stored first at the bottom ! This only proves that cause and effect do not happen in
sequence and we cannot corelate two events.
The same way, a man who leads a life of Dharma, a life of values, is certainly going
to get appropriate result in due course. What he seems to be getting now is due to
what he has done earlier in the past. This requires courage of conviction and that is
why the total vision is necessary. I must have the conviction in justice and
impartiality. If I do something good, bad cannot come to me in future. This is the
simple law of cause and effect or the law of karma. I must do good actions today in
order that in future I get good results. Every action generates a force of energy that
returns to us in like kind. And when we choose actions that bring happiness and
success to others, the fruit of our karma is happiness and success.
Those who are dishonest and corrupt and are still powerful, they probably have done
something good in the past for which they are reaping the results today! And what
they are sowing today, they will have to reap in the future. Actually it is no concern
of ours whether they suffer or not or get bad or good results. But we should know
for sure, for our own sake that the good, the happiness comes only from good
actions, from a life of Dharma. Happiness comes only from righteousness. Hence
Vedanta gives a great importance to these values. They help me develop an inner
strength and conviction that nothing wrong will happen. Man is blessed with an
intellect, with an ability to implement this vision in life.
Thus the foundational element of using this law of Karma is, becoming consciously
aware that the future is generated by the choices we make in every moment of our
lives. The more frequently and more closely that our choices can be brought to the
level of conscious awareness, the more we will make choices that are spontaneously
correct.
38. The Law of Karma - Part 2
Understanding and assimilating the law of karma has the following advantages:
1 – The law of karma alone explains the disparities in the living beings from birth.
We wonder why often innocent children are born handicapped. The law of karma
attributes this to the negative actions or deeds in previous janmas. Physical or
mental disparities can be explained only through this law. If it is not accepted, life
becomes a mere accident.
2 – Even though I have not done any mistakes, why do I suffer in this janma? – this
question is always asked. I tend to blame the Lord. The law of karma tells me that I
have to accept my suffering because I have acquired such an ―invisible result‖ (called
adhrshta phalam) by my misdeeds in the past janmas. I learn to accept the problems
without blaming others.
3 – Now, I can take charge of my future. If my present situation is because of my

past, the future situation in my life will be determined by my present actions. As a
―doer‖, I can direct the course of my life. I learn that neither the world nor God
determines my future, but my own actions alone determine my future. Therefore, I
accept a free will.
The present which is determined by the past is called Fate. But the future which is
determined by the present is governed by my free will. As a ―doer‖, I have a choice to
determine my future; though as an ―enjoyer‖ I have no choice over my present.
4 – The universal question ‖why do good people suffer and bad people enjoy‖ is
answered. Corrupt people are enjoying wealth today as a result of the fructification
of their past good actions or deeds. But they will definitely pay the price in future for
their present corrupt practices. The same way, we can argue for the good people
suffering.
Without the law of karma, our society will be rid of all morals and youngsters might
conclude that dharma does not pay and adharma alone pays. Thus this law is
necessary to teach and ensure morals in the society. We must accept Lord, who is
mercy personified, is never unjust. I realise sufferings as an exhaustion of my
negative deeds. I am becoming more and more pure since they are removed . Thus
acceptance of this law reinforces my faith in the Lord, strengthens my respect for
dharma, explains my difficult situations and gives me hopes for my future.
Only if you accept the Laws of Karma, faith in God will be restored. In the
assimilation of this law alone, we understand that the Lord can never be unjust. If a
devotee suffers, he is paying the price for the actions done in the past. His punya-
karmas will help him to get a better future. He learns to accept sufferings as an
exhaustion of his papam. As he suffers, his papams are washed off.
Thus, we conclude, every action produces results. According to Hindu religion, man
cannot escape re-birth since he has to experience the fruit of his actions. Hence the
Law of Karma is inexorable (unrelenting) and immutable (not subject or susceptible
to change). Accepting this law, my devotion to the Lord will remain intact. It
reinforces my faith in Him, strengthens my respect for dharma, explains my difficult
situations and gives me hope for my future.
So, we realise that the whole universe is based on an invisible moral order. This is
called Adhrshtam, literally meaning, ―that which cannot be seen‖. Without a cause,
there can never be an effect. Just because the cause is not known, it does not mean
it is non-existent. Thus the acceptance and assimilation of the law of karma is a
boon.
39. What is Karma-Yoga?
Karma-Yoga is a compound word consisting of two simple words Karma and Yoga.
By Karma, we mean ―proper action‖. What is proper action? Based on the scriptures,
all actions are broadly divided into 3 categories:
Satvika karmas ( satva means equilibrium) which are compulsory for every seeker of
Moksha ( freedom from dependence). They are not based on our likes and dislikes or
on our Kama (desire) and hence are called Nishkama karma. They contribute to the
inner and spiritual growth of a person. Their focus is inner growth. So the benefits
are subtle internal benefits.
Pancha-maha-yajnas come under this. One has to do them whether one likes it or
not.
Please refer to
http://www.indusladies.com/forums/showthread.php?t=2877
Rajasa Karmas (rajas means activity) form the second kind of action. These are
actions based on our desires.
Hence they are called sakama-karmas (desire-prompted actions). A person can fulfill
desires in a legitimate manner. They primarily contribute to our material well-being.
It contributes only secondarily to inner growth. We must remember that knowledge
and not pleasure is the primary goal of man.
Tamasa Karmas (tamas means inertia) form the last type and are called Nishiddha
Karmas (prohibited action).
They are wrong actions like violence, cheating etc. They have a retarding effect on
one and they should be avoided. We come across certain situations when Nishiddha
karmas have to be done by us like using insecticides, harming vegetable kingdom
etc. We should reduce these to the minimum. These choiceless Papas ( wrong
actions) have to be neutralized by pancha-maha-yajnas.
Yoga:
This means ― proper attitude‖. It is the mental state of equanimity, balance, an
unperturbed condition which helps in making life effective. For this, the following
traits have to be developed:
Acceptance – Learn to accept all pleasant and choice less actions. Also accept results
of actions in the same way.
Non-comparison – Avoid comparison while doing actions or while receiving results

because comparison creates problems.
Humility - Always remember that you are an instrument of the Lord.
Devotion – Dedicate all actions to the Lord as worship, chanting

―Oh! Lord, whatever be the consequences, I will accept them as your Prasada, your
gift.
It may be spiritual growth or material growth or adverse effect. I will accept
everything as your gift. I do not resist anything that comes in my life. That is the
result of my own good or bad action and I know that You are never unjust. Whatever
comes from you will refine and elevate me‖.
Thus, Karma-Yoga is doing the right karma with the right state of mind which gives
me inner growth. I am rich and calm and grow internally. The benefit of inner growth
is called refinement and is an important discipline.
Karma-yoga is the first stage in Sadhana (a man‘s pursuit for moksha or inner
liberation).
In short, the RIDE formula for Karma yoga is

Reduce non-righteous actions
Increase righteous actions

Dedicate all your actions to the Lord
Experience everything as the “prasada” from God
The four-fold benefit is;

Serenity of mind
Self-satisfaction
Contribution in macro level to universal harmony
Getting spiritual growth gradually
Once we understand the full meaning of karma yoga, all our powers will be
concentrated and the knowledge which is ours will be manifest. We will be able to do
really unselfish work.
A karma-yogi is he who in the midst of the greatest silence and solitude finds the
most intense activity and in the midst of the most intense activity finds the silence
and solitude of the desert. He has learnt the secret of restraint, he has controlled
himself.
40. Why study the Gita?
Of all the sacred texts of Hinduism, the Bhagavad Gita commands a pre-eminence.
Hence we can boldly and emphatically assert that it is ―the heart of Hinduism‖. The
Gita is the crest-jewel of the Mahabharatha. The Gita is a scripture which tries to
integrate the personality of the individual student and make him capable of facing
dynamically all the challenges in his life.
Man is an ―intelligent animal‖. His physical comforts and security form the
materialistic aspect of his life. But he has a mind and an intellect and as a highly
developed psychological being, he is restless and impatient with all his
imperfections. It is here that the process of total satisfaction revealed in the Gita
shines out as a Beacon Light for all lovers of ―mankind and its destiny‖.
From the materialistic point of view, man seeks a higher standard of living. But the
scriptures and the rational philosophers clearly indicate that the happiness and glory
of the world depend upon the standard of life of the individual.
The Gita not only indicates theories of the Hindu way of life but she reveals certain
definite schemes by which every individual can work out his own self-improvement.
The philosophical theories are given in simple language and the suggested schemes
for self-improvement are unique in their variety and effectiveness.
In the Gita, we see the most successful mentoring relationship between Krishna and
Arjuna.
On seeing close relatives and friends in the Kaurava army, Arjuna became depressed
and got into a trauma. Arjuna stands for the younger generation. Their mental
problems such as their restlessness, impossible aspirations, unending desires, utter
disillusionments, and suffocating despairs, depressing dejections and self-deluding
sense of materialism in life are all depicted in Arjuna.
Krishna reminded Arjuna of his role. He was the leader, manipulator, motivator,
mentor and influencer, all rolled into one. Krishna‘s psychological treatment for him
is the main theme of the Gita.
The Gita trains the younger generation to study the problems of life and to evaluate
each of them correctly. This calls for good mental balance and intellectual
application. Then the youth will be able to arrive at potentially creative judgements
and constructive conclusions. The know-how is explained in the Gita. Thus the Gita
is helpful in the ultimate development and growth of our young nation. A reverential
study of the Gita is bound to enrich one‘s mind and culminate in the dawn of
transcendental wisdom.
There are many occasions in our lives when we are caught up in the rat race and we
do wonder about its relvance in the grand scheme of things. The Gita helps us
perform our duties irrespective of the grand scheme of things.
I here repeat Swami Dayananda's words

"The strategy of invoking the Higher Being of Intelligence that lurks in each one of us
and of defeating the dark forces of the ego and its dangerous henchmen is the
"Dicovery of Life" chalked out in the Bhagavad Gita".
41. The Law of Cycles - a Vedic View.
All phenomena in nature are cyclic starting from the Universe to the invisible atom.
The law of cycles is a basic concept of Vedic Hindu Teaching. It underlies the Hindu
Doctrine about the birth and death of the Universe, also known as Kalpa (emergence)
and Pralaya (deluge).
Sunrise and sunset are cyclic. So are Uttarayana and Dakshinayana.
The four seasons, winter, spring, summer and autumn are cyclic.
We find this in the history of nations over thousands of years. There is a time when a
nation rises to power plenty and alround development. Then comes a decline if there
is a war and destruction. Like a wave in time – with an upward crest and a downward
depression or trough – this cyclical rises and falls are a remarkable feature in the
history of many nations like Germany.
In plant kingdom, dahlias, tulips are some of the ―roots‖, ―bulbs‖ which take rest as it
were in a dormant state in winter and enter a active phase by sprouting forth in
summer.
Certain animals living in the polar and arctic regions also enter into a periodical
slumber or hibernation in winter and summer.
We see numerous examples in zoology also like mammals, apes, chimpanzees etc.
The human female has her sex cycle of reproductive changes. The monthly course of
menstrual cycles has periodicity. The sex organs, internal hormone system and their
physiological cycles exhibit a rhythm according to the Law of Cycles. The birth
control schemes apply this law!
Universe exhibits this pattern too. The Cyclic stages of dormancy and dynamic
activity in the greater life cycle of the One living Principle that pervades all the living
world are described in our puranas. The ―Kalpa‖ and the ―Pralaya‖ are the periods of
restive and active phases of the Cosmic Organism.
What is true of the universal, is true in the individual also.

The law of cycles is evident in biology too. Life‘s activities are all cyclic. The heart
beat is a typical example. The cycle of heart‘s pumping has
Positive out-pumping phase called diastole
Negative in- pumping phase called systole
We can say that the heart has its day-half and its own night-half, in its cyclic law of
ebb and tide!
Every idea that you have, every thought, affects your brain and mind by its
impression. That begins the cycle. It may seem to leave your mind, apparently it goes
out, but it returns again under the same cyclic law in some form either better or
worse, and wakes up once more the old impression. Even the very feelings that you
have of sorrow or gladness will return in time, more or less according to your
disposition, but inevitably in their cycle. This is a law it would do good for every one
to remember, especially those who have variations of joy and sorrow, of exaltation
and depression.
However much we rely on technology, we must not forget that this is a basic law,
which is inevitably operating eternally!
Thus we see that the Law of Cycles is a Universal Law. Only Hinduism teaches it as an
eternal law with worldwide applicability. It is in our hands to learn to turn problems
into opportunities, keeping this law in mind.
42. Crisis Management - How to cope?

Crisis management involves two aspects:

avoiding a crisis and
facing the crisis.
The crises created by factors within one‘s control can be avoided, whereas, those
created by factors beyond one‘s control have to be faced.
Very often a crisis is first created by an individual on account of certain habits in

terms of patterns of thinking and behaviour. Major crises can be avoided if we act
upon a situation at the right time. The old saying ― a stitch in time saves nine‖ is
eternally true.
Our two tendencies are postponement of the unpleasant and non recognition of the
problem. By eliminating these, many crises can be avoided.
Our typical tendency is to tackle what is easy and pleasant and postpone what is
difficult, painful and troublesome. Over the years, it becomes a trait. We often create
crises by postponing. An intelligent man accepts this and does not evade something
that is unpleasant. It is worth reversing this tendency, because you will find yourself
changed! You will find that there is nothing unpleasant! There are only comfortable
and difficult situations. We must become mature enough to accept the unpleasant
and avoid crisis born of postponing.
We must recognise the problem and act. It is not right to disown a problem. The
problem should be first accepted. Action presupposes a decision, a will, and the will
can be only where there is recognition. Accepting a problem is very important.
Now let us see how to deal with crises arising out of external problems. We live in
the society and so many situations may not be conducive to us. Unfavourable
situations will have to be dealt with. Dealing with a crisis requires an inner strength
and we should be able to do whatever is to be done. We must be alert and our values
and capacities must be intact so that you can deal with situations.
We have three powers: to know, to will and to act. These are the powers at our
command to act in different situations. But we must also remember that these
powers are limited.
We must accept that success does not come as a rule because our powers are limited
and very often, we have to take an effort with a calculated risk. We must accept our
limitations and must be ready for failure also. By getting depressed, we often create
more crisis. If we go to the root of the depression, we see that it is because of our
refusal to accept our limitations. Accept the fact and keep acting. Life becomes a
learning experience. Graceful acceptance is more a recognition and not surrenders.
Defeat comes only when we do not accept facts.
So, let us accept our limitations gracefully and thereby avoid the sense of failure.
Then you become one who is together as a person endowed with the three powers at
your disposal and you do what you can do. This makes you an effective person to
face any crisis.
43. The Macro-Vision of the Gita:
The mental and physical debility of the modern man, though called today‘s problem
is not new to the history of mankind. The same problem has already been discussed
in the Gita and the solution is also given.
Let us take the case of today‘s industrialist. He can be equated to the troubled,
confused Arjuna when he first faced the opposing forces. The difficulties one
encounters are defined differently, but facing the challenge is the same . Arjuna
almost thought of retiring from the war. If today‘s industrialist, under great pressure
from the bank for loans and the government for permits, withdraws from his project,
his vision to produce wealth for the society or nation is wasted !
When Arjuna confronted the same situation, Krishna admonished him saying that he
should not run away, but boldly face the challenges.
In order to face challenges, a lot of courage is necessary. For this, the mind must be
strong and poised enough to discover its own efficiency, ability and above all, how
beautifully, it can perform even under stress. This ultimately ensures success in life –
not running away from problems!
This equipoise comes about only when the mind acquires a macro-vision. The man
understands his importance in life and the contribution, he owes to the world. He
recognizes his own importance and learns that his duty is to do that particular job.
Micro-vision is often shallow and the views are self-centred. When the expansion
leads to macro-vision, man understands, he is not a solitary individual, but one with
the whole Universe and one with the Lord. He understands, the whole universe arises
in Him, exists in Him and disappears in Him, just as the waves rise in the ocean, play
and disappear again in the ocean. In macro-vision, we realise that all individuals are
inter-related, each one of us has individual responsibilities besides duty towards
society. It is as though the whole world is a harmonious tapestry!
Let us take the example of our body. The body has different parts and each part has
a function. But still they are a part of you. Harm befalls even if one part is injured !
We live in our body which houses different parts with different functions. The same
way, Life should be seen as One, expressing through diverse forms.
This is the necessary philosophy for today. We are no more in a safe world. An
isolated incident happening in one part of the world has repercussions all over. The
tragedy in the U S on Sep 11 th, has proved this to us in no uncertain terms! All
nations seem to be woven in one fabric!
The macro-vision does not come automatically to an individual, but has to be

cultivated.
Krishna had to teach the Gita to Arjuna to help him throw off his indecision and
mental confusion. Arjuna rediscovered his efficiency and potency when his mind
became calm and serene. We must note that Krishna did not alter the situation nor
help Arjuna with new forces or allies. He talked to Arjuna to lift him out of mental
confusion.
Situations do not ever change. The change has to be brought about in us by us ! The
problem no more exists; it becomes a sport or a challenge. The attitude of mental
equanimity is necessary if one wants to become an industrial visionary or a
developer of macro-economy. The micro-age is gone and now we talk of macro-
economics. It is in us to make this change in our minds, in our view point and in our
vision. For this we seek the help of the Gita!

Significance of Our Culture-நமது கலாசாரத்ணூன் முக்கியத்துவமு. Given by

Hochgeladen von

Dokumentinformationen

Originaltitel

Copyright

Verfügbare Formate

Dieses Dokument teilen

Dokument teilen oder einbetten

Freigabeoptionen

Stufen Sie dieses Dokument als nützlich ein?

Sind diese Inhalte unangemessen?

Copyright:

Verfügbare Formate

Significance of Our Culture-நமது கலாசாரத்ணூன் முக்கியத்துவமு. Given by

Hochgeladen von

Copyright:

Verfügbare Formate

Given by: Chithra Viswanathan

Significance of Our Culture-

1. The Significance of Pradakshinam................................................................................4

41. The Law of Cycles - a Vedic View. ..........................................................................68

1. The Significance of Pradakshinam.

It is customary to do Pradakshinam always in a clockwise direction. This is because

At the end of the pujas, it is a custom to do pradakshinam around ourselves three

Yani kani cha paapaani janmanthara kruthaani cha

Then we offer salutations, chanting

Oh Lord, I offer you circumambulation and prostration.

Thus pradakshinam is yet another concept, typical of Hindu culture.

2. The Significance of SOUND in Hindu Culture.

to energize or electrify. If a current is passed through the wire, it becomes charged

Aagamaartham thu devaanaam gamanaartham thu rakshasaam

3. Why do we chant Shantih thrice in invocation prayers?

We note that all shantih patahs end with

The three sources of disturbances are:

Aadhi daivikam, Aadhi bowthikam, Aadhyatmikam

Aadhi-daivikam literally means disturbances from the phenomenal powers—i.e.

Aadhi-bhautikam literally means environmental disturbances that come from the

When a Hindu meets a friend or acquaintance, or when introduced to a new person,

The word namaste can be interpreted in 2 ways.

First is namasya (namaha) + te, which means obeisance to you.

It is customary to draw a kolam or rangoli at the entrance of the house.

6. The significance of the form of Lord Shiva

Let us try to understand Shiva from different standpoints.

So Shiva is the faith whereby we reach the Truth.

7. The Importance of Tulsi

In the scriptures, tulsi is described as the ― Mother of the Universe‖. VishNu is

Let us close with Tulsi Stuti;

Tulasi s(h)ree sakhi s(h)ubae paapahaariNim puNyadae

துளஸி ஸ்ரீஸகி சுபே ோேஹாரிணிமு புணுயபே

8. Why do we do Namaskaram to God and elders?

always be in this attitude only.

―Abhivadana‖ is generally used to introduce oneself to elders, Guru and monks. In

Prasaadae sarvaduhkkhaanaam haani-raspyopajaayathae

அமமணூ வந்துவிட்டால் ஒரு மனிேனுக்கு எல்லாத் துன்ேங்களுமு ஓடி விடுகின்றன

10. Significance of Swastika in Hindu Culture:

Swastika or Svastika is an auspicious symbol, an elaboration of the equal armed

Swastika is considered extremely holy, auspicious and a good luck symbol. It is

11. The significance of Naivedyam

Brahmarpanam brahma havir brahmaagnou brahmanaayutham

மூலப் போருள்களுக்கு மூலமு ேந்ே போருமள ேமடத்து

Here it is explained how food is digested through the gastric fire.

Aham vais(h)vaanaro bhoothvaa praaninaam daehamaas(h)rithah

நான் பநருப்ோக இருந்து

We sprinkle water on the food, place a tulasi leaf and chant

To sum up, anything offered to Lord with love becomes naivedyam.

Pathram pushpam phalam thoyam yo mae bhakthyaa prayachchathi

நீ எனக்கு ஒரு இமலமயக் பகாடு

12. Why do we go to temple?

Another significance of the temple is its structural representation of the human

13. The significance of Aum or Om

14. Definition of God in Hindu religion.

anaeka-rupa-iswara or visva-rupa-iswara. To have darshan of God I need not go

We have to understand all the levels gradually. Initially, we go through Eka-rupa-

15. Why do we celebrate Deepavali ?

Deepavali or the Festival of Lights is an important and popular festival celebrated

Thailae lakshmeeh jalae gangaa deepaavaLyaas(h) chathurdas(h)eem

On Deepavali chathurdashi day, Mahalakshmi resides in gingelly oil and Ganges

16. What is Shastram?

The Primary Literature:

The Secondary Literature: