Godavari River/Gautami

The Godavari River is sacred river and has several Pligrimage centers on its banks. It has been held as a special place of pilgrimage for many thousands of years. Many famous personalities, including Baladev (5000 years ago) and more recently Chaitanya Mahaprabhu (500 years ago) have bathed in her waters as an act of worship.
Godavari is considered the Dhakshin (Southern) Ganga and Draksharama Dhakshin Kasi. Every twelve years, Pushkaram fair is held on its banks of the river. Crores of people have a holy dip in the sacred waters of the river to purify themselves of all their sins.

Legend has it that Sage Gautama lived on the Brahmagiri Hills at Trayambakeshwar with his wife Ahalya. The rishi kept his stock of rice in a granary. Once, a cow entered his granary and ate up the rice. When the rishi tried to ward the cow away with Durbha grass, it fell dead. The rishi wanted to relieve himself of the sin of ‘Gohatya’. He worshipped Lord Shiva and requested him to bring the Ganga to purify his hermitage. Lord Shiva pleased with the rishi appeared as Triambaka and brought along the river Ganga. Since the Ganga was brought down to Triambakeshwar by Sage Gautama, it is known here as Gautami. It is also known as Godavari because the river helped Sage Gautama to relieve his sins.

The banks of Godavari river has many pilgrimage sites.
* Trimbakeshwar, One of the twelve Jyotirlingas and ancient temple of Lord   Shiva .
* Nashik – One of the four Sinhastha Kumbh Mela
* Paithan – Saint Eknath’s native place, famous Jayakwadi dam , and a beautiful garden – Sant Dnyneshwar Udyan.
* Nanded – Takht Sri Hazur Sahib, One of the five most sacred places in Sikhism
* Basar – Sri Gyana Saraswati temple is situated on the banks of Godavari.
* Dharmapuri, Andhra Pradesh – Hindu Temple of Lord Narasimha
* Kaleshwaram – Sri Kaleswara Mukhteswara swamy Temple on Triveni sangamam of godavari and pranahita.
* Bhadrachalam – Hindu Temple of Lord Rama.
* Rajahmundry – Center for Telugu Literature.
* Pattiseema – A village where a Hindu temple is located on a small hill on an island in the river.
* Antarvedi – Laxmi Narasimha Swamy temple.
* Konaseema – Picturesque delta of Godavari.

The tributaries of Godavari River are  Pravara, Indravati , Wainganga , Wardha, Pench, Kanhan and Penuganga rivers, discharge an enormous volume of water into the Godavari system. Its tributaries include Indravati, Manjira River, Bindusara River and Sabari River

Chambal River

Chambal River

Chambal river is  a tributary of the Yamuna River.originating from the blood of thousands of cows sacrificed by the Aryan King Rantideva. The ancient name of Chambal River was Charmanvati, meaning the river on whose banks leather is dried. In the ancient times, large scale Yagya (prayer meetings in which also involve offerings to please God) used to be organized on the banks of this river and in these Yagyas animals were slaughtered and offered. According to Mahabharata, the color of river water would become red due to the flow of blood of the sacrificed animals and the skins of these animals were dried on the banks of the rivers. In due course of time, this river became famous as the river of ‘chamda’ (skin) and was named as Charmanvati.

Brahmaputra River/Mahand

Brahmaputra River
Brahmaputra River originates from the Mansarovar near Kailash range and is also known as Mahanad. Worth noting is the fact that the Brahmaputra River has a male name whereas all other majors rivers of India have female names. According to legends, Brahmaputra is the son of Lord Brahma. It is said that Shantanu, a famous ancient sage began a long meditation in an ashram in this area along with his beautiful wife Amodha. Amodha was so beautiful that Lord Brahma himself became enchanted by the beauty of Amodha and requested her to make love with him. But Amodha did not accept the Brahma’s proposal. However, by that time Lord Brahma had become so excited that his semen discharged at that place. When Shantanu came to know about this, he inseminated the Brahma’s semen in the womb of Amodha. Subsequently, Amodha gave birth to a son and he was called Brahmaputra. The tank near the ashram of sage Shantanu is known as the Brahmkund. Another legend is that because Brahmaputra is the largest river in India, it carries a male name.

Bhima River

Bhima River

Bhima is the most important tributary of the Krishna river, which is one of the two majors rivers in Maharastra, the other being Godavari River. Nira confluences with Bhima in Narsingpur, Sholapur.

The Bhima River originates in Bhimashankar hills near Karjat on the western side of Western Ghats,known as Sahyadri, in Maharastar state inIndia. Bhima flows southeast for 861 km through Maharashtra,Karnataka,Andra Pradesh states.
The Bhima River is also called Punya Damini Bhima. In South India, people give regards to the Bhima River the same way as they do to Ganga. The Bhima River originates from the Sahyadri hills. According to the legends, when Lord Shankar came near Bhima Shankar mountain after killing the demon Tripursur, he found that the Ayodhya’s saintly king Bhimak was under penance at that place. King Bhimak begged for the blessings of Lord Shankar so that a pious river might originate from the sweat of Lord Shankar. Lord Shankar gave the desired blessings and accordingly, a river originated from his sweat. On the name of king Bhimak, this river was called as Bhima River. The river joins Krishna at Kurugadi in district Raipur, which is 25 km away from Gulbarg. A jyotirling (glorified symbol of Lord Shiva) namely, Bhima Shankar, and a religious place, namely Pandarpur, are located on the banks of this river.

Bagmati River

 

Bagmati River
It is also called Bagvati in Vishnu Purana. The Svayambu and the Vardha Purana call it the Vagmati. It is called Bachamati in Buddhist literature, because it was created by the word uttered by Buddha Krakuchhanda when the latter visited Nepal with his disciples from the Gaud-desa. Vdana mentions a river Vaggumuda which flowed to the east of the Vajji territory. This Vaggamuda seems to be the Vagamati of the present time. Baghavati, the name given to this river by Vidyapati seems to have some connection with the word Vyaghra (tiger). Tigers are found in abundance on its banks in the Nepalease Terai.

 

It flows through the Kathmandu valley and is the river separating Kathmandu from Lalitpur. It is considered a holy river both by Hindus and Buddhists. A number of Hindu temples are located on the banks of this river.
The importance of Bagmati also lies in the fact that Hindus are cremated on the banks of this holy river, and Kirants are buried in the hills by its side. According to the Nepalese Hindu tradition, the dead body must be dipped three times into the Bagmati river before cremation. The chief mourner (usually the first son) who lights the funeral pyre must take a holy river-water bath immediately after cremation. Many relatives who join the funeral procession also take a bath in the Bagmati River or sprinkle the holy water on their bodies at the end of cremation. The Bagmati River is considered to purify the people spiritually.

Source of Money used for offering Bhoga

The question to the source of the money used to buy the bhoga foodstuffs

So a householder devotee should try to earn as honestly as possible and especially try to maintain a very spiritual consciousness at work or business.

Krishna Prasadam is not always purely on the transcendental platform–but rather possibly tinged by the modes, due to the purity of the devotee offering it.

Shrila Bhaktisiddhanta Sarasvati Thakura suggests that people who are materialistically inclined and sahajiyas, or so-called Vaishnavas who take everything very casually, are both visayis, or materialists. Eating food offered by them causes contamination, and as a result of such contamination, even a serious devotee becomes like a materialistic man.

If one cooks oneself and offers and then honors prasadam, it is guaranteed that one will not become contaminated more than what one already is

Different grades and standards of prosperity

 

There are different grades and standards of prosperity. The standard of comfort and happiness conceived by a common man engaged in material labor is the lowest grade of happiness, for it is in relationship with the body. The highest standard of such bodily comfort is achieved by a fruitive worker who by pious activities reaches the plane of heaven, or the kingdom of the creative gods with their delegated powers. But the conception of comfortable life in heaven is insignificant in comparison to the happiness enjoyed in the impersonal Brahman, and this brahmananda, the spiritual bliss derived from impersonal Brahman, is like the water in the hoofprint of a calf compared to the ocean of love of Godhead. When one develops pure love for the Lord, he derives an ocean of transcendental happiness from the association of the Personality of Godhead. To qualify oneself to reach this stage of life is the highest perfection.
One should try to purchase a ticket to go back home, back to Godhead. The price of such a ticket is one’s intense desire for it, which is not easily awakened, even if one continuously performs pious activities for thousands of lives. All mundane relationships are sure to be broken in the course of time, but once one establishes a relationship with the Personality of Godhead in a particular rasa, it is never to be broken, even after the annihilation of the material world.

Adi 1.56

 

 

Grades of Prasadam

“When one eats food offered by a materialistic man, one’s mind becomes contaminated, and when the mind is contaminated, one is unable to think of Krsna properly.

Srila Bhaktisiddhanta Sarasvati Thakura suggests that people who are materialistically inclined and sahajiyas, or so-called Vaisnavas who take everything very casually, are both visayis, or materialists. Eating food offered by them causes contamination, and as a result of such contamination, even a serious devotee becomes like a materialistic man.

Antya 6.278

“When one accepts an invitation from a person contaminated by the material mode of passion, the person who offers the food and the person who accepts it are both mentally contaminated.

Srila Bhaktivinoda Thakura says that there are three varieties of invitations — those in the mode of goodness, those in passion and those in ignorance. An invitation accepted from a pure devotee is in the mode of goodness, an invitation accepted from a person who is pious but materially attached is in the mode of passion, and an invitation accepted from a person who is materially very sinful is in the mode of ignorance.

Antya 6.279

Bhavas of Dasya Rasa- (Devotional Service in Ecstasy)

Visaya and asraya are two very significant words relating to the reciprocation between Krsna and His devotee. The devotee is called the asraya, and his beloved, Krsna, is the visaya. Different ingredients are involved in the exchange of love between the asraya and visaya, which are known as

1. vibhava,
2. anubhava,
3. sattvika and
4. vyabhicari.

Adi 4.135

1. vibhava

• Alambana -
  1. Asraya – Devotee/Radharani (Shelter)
  2. Visaya – Krsna(Object)

Note:In the loving affairs of Radha and Krsna, Radharani is the asraya feature and Krsna the visaya

• Uddipana – (Stimuli)
  1. Uddipana is induced by:
  2. Krsna’s transcendental qualities,
  3. His activities,
  4. His beautiful smiling face and
  5. the aroma of His body,
  6. the sound of His flute,
  7. the sound of His conchshell,
  8. the marks on the bottoms of His feet,
  9. His dwelling place and
  10. His paraphernalia of devotional service (such as tulasi leaves, devotees, ceremonial performances and Ekadasi)

 TLC 14-1975: The Ecstasy of the Lord and His Devotees

Dasya-rasa uddipana

“The cause bringing about the tasting of love for Krsna is called vibhava. Vibhava is divided into two categories-alambana (support) and uddipana (awakening).”

Madhya 23.51

“That which causes love for Krsna to appear is called vibhava. That has two divisions-alambana [in which love appears] and uddipana [by which love appears].”

Madhya 23.51

“The object of love is Krsna, and the container of that love is the devotee of Krsna. Both of them are called by the learned scholars alambana — the foundations.

Madhya 23.51

Dasya-rasa uddipana.

1. The sweet sound of the flute;
2. the sound of the srngi horn;
3. Krsna’s smiling glance;
4. hearing of Krsna’s wonderful qualities;
5. the lotus flower;
6. the impressions of Krsna’s lotus feet;
7. fresh dark blue rain-clouds; and
8. Krsna’s enchanting bodily fragrance

Shanta Rasa – Service in Neutrality/Passive Service

Simple appreciation of the Supreme is called santa-rasa.

In the beginning, this is called santa-rasa, to understand the greatness of God, “God is great.” There is no exchange

You can serve Krsna passively, as Vrndavana land, as tree, as water, so many, as flowers, as fruits. This is called santa rasa.

To realize the creation of God with awe and veneration, appreciation, that is one relationship. This is called santa rasa simply appreciation.

Realization of “Brahman” and “Paramatma” is also a transcendental mellow (Rasa) which is called ‘Santa Rasa,’ a transcendental stage where the transcendental activities are non-manifest.

The acceptance of the greatness of God is called santa-rasa. It is also peaceful realization: “I have realized the greatest.” This is called brahma-bhuta. “I am qualitatively one with the Supreme. I am Brahman, and the Lord is also Brahman.” Suppose a very big man is our very nearest and dearest relative. Are we not proud of it? For example, wouldn’t you feel proud to know that the President were your uncle? Similarly, as soon as one understands that he is Brahman or that Krsna is Param Brahman, he will feel ecstasy. That is called santa-rasa.

When one gets out of the so-called happiness of material life and becomes conscious that God is great, that is called santa-rasa

Anugata-dasa

“Those servants whose hearts are always immersed in affectionate service to Krsna are anugata-dasa. They are of two categories: those who reside in Vraja-dhama and those reside in Dvaraka-puri.

Krsna is the object

Shelter in Gokula daya rasa – In the dasya-rasa one follows in the footsteps of servants - specific services entrusted to the anugas are varied:

1. Raktaka- Considered to be the chief He wears yellow clothing, and his bodily color is just like newly grown grass. He is very expert in singing and is always engaged in the service of the son of Maharaja Nanda
2. Citraka,
3. Patraka
4. Patri,
5. Madhukantha,
6. Madhuvrata,
7. Rasala -prepares the betel nuts
8. Suvilasa,
9. Premakanda,
10. Marandaka,
11. Ananda,
12. Candrahasa,
13. Payoda,
14. Bakula-cleanse the yellowish dress of Krsna
15. Rasada
16. Sarada
17. Varika - flavor the bathing water with aguru scent

They are direct servants of Krsna who are the embodiments of service in the mellow of servitude

Shelter in Dvaraka daya rasa – Those who are constantly engaged in the personal service of the Lord are called anugas, or followers.

1.  Daruka
2. Sucandra - fanning with the white camara bunch of hair
3. Mandana-always bears the umbrella over the head of Lord Krsna
4. Stamba
5. Sutamba - engaged in supplying betel nuts

Vaikuntha –  Hanuman

Material world – Hanuman

Note:

Bhakti vinod Tahkura says Raganuga devotees of different rasas, spiritual tastes, try to follow in the footsteps of the eternal associates (ragatmika bhaktas) by emulating their devotional sentiments (bhavas) and service.

Raktaka is classified among the dhurya, or those who are always attached to serving the most beloved gopis

Parisada dasa

Three types of parisada dasa (eternally perfect associate)

1. dhurya -topmost direct servant
2. dhira - steadfast servant sheltered by Krsna’s beloveds such as Satyabhama
3. vira - sheltered servant thus proudly unconcerned about others

• “Uddhava,
• Daruka,
• Satyaki,
• Srutadeva,
• Satrujit,
• Nanda,
• Upananda, and
• Bhadra, etc., are parisada dasa.

Although they often offer advice and counsel, they also render other appropriate services according to time and circumstance.

1. Bhisma,
2. Pariksit Maharaja, and
3. Vidura are also parisada dasa.

Uddhava is the best amongst all the beloved parisada-dasa of Krsna.”

Asrita-dasa

An asrita-dasa has the mood of having taken complete shelter of his Lord and is always ready to fully execute his Master’s orders

Asrita dasa are also of three types:

1. nitya-siddha, eternally liberated;
2. siddha, having attained perfection; and
3. sadhaka, a practitioner aspiring for perfection.

“The asrita dasa are of three kinds:

1. saranagata, surrendered;
2. jnani enlightened;
3.  seva-nistha  fixed in service.

Kaliya-naga and the kings who were imprisoned by Jarasandha are examples of saranagata dasa.

The rsis headed by Saunaka discarded their aspiration for mukti and took devotional shelter of the Supreme Lord, Sri Hari; thus, they are jnana-nistha-dasa, enlightened servitors.

Attached and dedicated from the very beginning to bhagavad-bhajana, Candradhvaja, Harihara, Bahulasva, Iksvaku, and Pundarika are seva-nistha dasa, servitors absorbed in service.

Adhikrta-dasa

Adhikrta-dasa indicates that the servitor is qualified for a particular service to the Lord by always considering himself the property of his master; this servitor always indulges his master and maintains a meek and humble disposition before his Lord.

Examples of the adhikrta-dasa

• “Lord Brahma,
• Lord Siva,
• Indra,
• the devas and
• devis,

are adhikrta dasas and dasis. Having earned the qualification for positions of authority in the administration of the material cosmos, they serve the Supreme Lord in that capacity.”

Four kinds of Dasa’s

Four kinds of dasa they are:

1. adhikrta-dasa, qualified servants;
2. asrita-dasa, sheltered servants;
3. parisada-dasa, constant trustworthy companions; 
4. anugata-dasa, obedient followers.

 

Kamadhenu

The surabhi cow is also called kamadhenu.  In other words, the surabhi cow can yield milk unlimitedly. Surabhi cows are generally found on the Vaikuntha planets.

Although Jamadagni possessed only one kamadhenu, he was able to get from it everything desirable.

Thus he was able to receive the King (Kartaviryarjuna) along with the King’s great number of followers, ministers, soldiers, animals and palanquin carriers. When we speak of a king, we understand that he is accompanied by many followers. Jamadagni was able to receive all the King’s followers properly and feed them sumptuously with food prepared in ghee. The King was astonished at how opulent Jamadagni was because of possessing only one cow, and therefore he became envious of the great sage. This was the beginning of his offense.

The surabhi cow is described as havirdhani, the source of butter. Butter, when clarified by melting, produces ghee, or clarified butter, which is inevitably necessary for performing great ritualistic sacrifices. As stated in Bhagavad-gita (18.5), yajna-dana-tapah-karma na tyajyam karyam eva tat: sacrifice, charity and austerity are essential to keep human society perfect in peace and prosperity. Yajna, the performance of sacrifice, is essential; to perform yajna, clarified butter is absolutely necessary; and to get clarified butter, milk is necessary. Milk is produced when there are sufficient cows. Therefore in Bhagavad-gita (18.44), cow protection is recommended (krsi-go-raksya-vanijyam vaisya-karma svabhava jam).

SB 8.8.1

Surabhi Cow

Krsna says among cows I am the surabhi. Kama-dhenu is also known as surabhi. Surabhi cows inhabit the spiritual world, and, as stated in Brahma-samhita, Lord Krsna is engaged in tending these cows: surabhir abhipalayantam [Bs. 5.29]. One can milk a surabhi cow as often as one likes, and the cow will deliver as much milk as one requires. Milk, of course, is necessary for the production of so many milk products, especially clarified butter, which is required for the performance of great sacrifices. Unless we are prepared to perform the prescribed sacrifices, our supply of the necessities of life will be checked. Bhagavad-gita confirms that Lord Brahma created human society along with yajna, the performance of sacrifice.

SB 4.19.7

After Lord Siva drank all the poison, both the demigods and demons took courage and resumed their activities of churning. Because of this churning, first a surabhi cow was produced. Great saintly persons accepted this cow to derive clarified butter from its milk and offer this clarified butter in oblations for great sacrifices.

SB 8.8 Summary

Ayurveda & Health

Ayurveda is based on the law of karma. This eternal law says that if you do not want an effect, it is not sufficient to merely remove or suppress that effect. You must remove the cause of that effect. As individuals, we must take responsibility to create health.

In Ayurveda, an individual’s diet stands as the foundation by which we reach and maintain optimal health, as well as navigate through disease. The choices we make in how we nourish our bodies is the dominant way that we can change the elemental make-up of our system.

Ayughritam which translates to Ghee is Life has been a fundamental truth for Ancient Organics. The quality of fats and oils in an individual’s diet greatly impacts their overall health, and we believe that organic ghee made from grass-fed and pastured cows milk is the best choice one can make.

 

 

Digestive Fire/The Role of Fire in Ones Body

Fire is appreciated by its light and by its ability to cook, to digest, to destroy cold, to evaporate, and to give rise to hunger, thirst, eating and drinking.
The first symptoms of fire are distribution of light and heat, and the existence of fire is also perceived in the stomach. Without fire we cannot digest what we eat. Without digestion there is no hunger and thirst or power to eat and drink. When there is insufficient hunger and thirst, it is understood that there is a shortage of fire within the stomach, and the Ayur-vedic treatment is performed in connection with the fire element, agni-mandyam. Since fire is increased by the secretion of bile, the treatment is to increase bile secretion. The Ayur-vedic treatment thus corroborates the statements in Srimad-Bhagavatam. The characteristic of fire in subduing the influence of cold is known to everyone. Severe cold can always be counteracted by fire.

SB 3.26.40

Tulsi Shaligram Vivah Rituals

Tulsi Vivah, is observed at dusk in homes. The place is cleaned up and rangolis are drawn in front of Tulsi Vrindavan. Tulsi plant, being treated as the bride is smeared with turmeric and vermilion. Small bangles are hang on the tender branches. A small cloth is wound around the plant. A Shaligrama is placed next to the Tulsi as the symbol of Mahavishnu, the groom. A priest is summoned and all rites, involved in a formal wedding are conducted.

In some places, a cloth is held in front of the plant, which acts like a screen, while mantras are chanted. At the end of the mantra recitation, the cloth is removed as a mark of culmination of the wedding.

The performance of this pooja bestows prosperity, a cordial relationship between partners and all other material boons. When done with proper understanding of its essence, it bestows self realisation, the end of all spiritual pursuits.

Pastime Behind Tulsi Shaligram Vivah

Tulsi, named Vrinda (Brinda), was the wife of Jalandhar who sought a boon with the Gods, of invincibility as long as his wife is chaste.

Vrinda was a devout wife, who upheld chastity. Jalandhar, owing to the boon that he acquired, began to traumatise people that it became a difficult task for Gods to handle.

Gods took refuge in Lord Vishnu, who came to their resort, by disguising Himself as Jalandhar and living with Vrinda to break her chastity.

Vrinda who lost her chastity to Lord Vishnu, on discovering the truth cursed Him to become a stone. She further cursed that at one point in time, He would also suffer the pangs of separation of His consort;she then immolated herself.

Lord Vishnu, acknowledging Vrinda’s purity, transformed her into a Tulsi plant, to be worshipped in all homes. He then became a stone (Shaligrama). In the Ramavatar, the Lord, as the result of the curse, suffered separation from His consort, Sita.

Tulsi Vivah festival-a Tusli pooja is observed in all households as a mark of reminder of the divine relationship between the Lord and Tulsi.

Tulsi is also said to be a form of Mahalakshmi. It is also referred as Vishnupriya, the beloved of Lord Vishnu.

New Vrindavan (Tulsi garden) at Krishna Balaram Mandir

New Vrindavan (Tulsi garden) at Krishna Balaram Mandir:

The new Tulsi garden at Krishna Balaram mandir is meant to be circumambulated; It is recommended that one do this no fewer than four times:

Plaque #1:”When a person circumambulates Srimati Tulasi Devi, all the sins he may have committed are destroyed at every step, even the sin of killing a brahmana.”

Plaque #2:

“The house in which the sacred tulasi tree is enshrined is like a sacred bathing place -The servants of Yamaraja do not come to it.” – Garuda Pruana Saroddhara 9.7

“Yama is not able to see him who gives up his life while having a flower of tulasi, though he have hundreds of sins.” – Garuda Pruana Saroddhara 9.8

Plaque #3:

“Chant the Hare Krishna mantra continuously and render service to the tulasi plant by watering her and offering prayers to her. In this way, you will very soon get the opportunity to be sheltered at the lotus feet of Krishna.” – Sri Chaitanya Caritamrta, Antya 3.137

Plaque #4:

“The Supreme Lord Hari never accepts anyone’s worship without tulasi. Therefore, if tulasi leaves are not available, one can use tulasi wood to touch the Supreme Lord’s body. Even if tulasi wood is not available,one should chant the name of tulasi while worshipping Lord Sr Hari. If somebody worships demigods with tulasi, they get the sin of killing a brahmana, a cow, and enjoying the wife of his own spiritual master.” – Sri Hari Bhakti-vilasa, 7.263-264, quoting Vayu Purana

Plaque #5:

“Those who worship auspicious tulasi daily by nine processes – namely seeing, touching, meditating, glorifying, offering obeisances, praising, planting, serving and worshiping her -  live in the Lord’s house for ten billion yugas.” – Bhakti Rasamrta-sindhu, quoting from Skanda Purana

Plaque #6:

“Seeing tulasi destroys all sins. Touching her purifies the body. Bowing to her destroys all sufferings. Sprinkling her with water delivers one from death. Planting her bestows attachment of the mind to Lord Krsna. Offering her to Krsna’s lotus feet bestows special liberation in the form of prema. I offer my respects to tulasi.” – Bhakti Rasamrta-sindhu 1.2.203 quoting from Skanda Purana

Plaque #7:

“The following of Ekadasi vrata, Bhagavad Gita, Ganga water, placing tulasi leaf prasadam in the mouth, caranamrta, the chanting of the holy name – these six items bestow liberation for the dying.” – Garuda Pruana Saroddhara 8.26

“Wherever there is the shade of the tulasi tree, which removes the pain of material existence, there is always liberation from death. Such liberation is difficult to obtain by giving gifts.”- Garuda Pruana Saroddhara 9.6

Worship of Tulsi at Home

Tulsi

A majority of Hindu homes across the world have at least one Tulsi plant so that they may regularly worship Vrinda Devi. Many plant several Tulsi, creating their own small forest, which is referred to as a Vrindavan.  Tulsi Vivah is a holiday that glorifies Vrinda Devi by celebrating her marrage to Lord Vishnu. The holiday includes elaborate ceremonies  performed in everyone’s own private Vrindavans – their home Tulsi garden

Tulsi Vivah

Tulsi Vivah:

Of the numerous Hindu festivals, Tulsi Vivah festival, a significant Tulsi Pooja, is carried out by the worshippers of Tulsi/basil plant.

The worship of Tulsi, is one of the significant aspects related to one’s dailyprayers in a Hindu household, be it, the inmates are worshippers of Siva or Vishnu.

Every pious household, has a Tulsi Vrindavan in their courtyard and does Tulsi ppoja every morning & evening. Apart from one’s daily worship of Tulsi, Tulsi Vivah festival-a pooja attributed to Tulsi is performed annually.

Tulsi Pooja, owing to Tulsi Vivah festival, falls in the month of (October-November), in the month of Karthika, observed on three different dates.

The festival is observed usually on Ekadashi, on the day after Diwali, or on the day after Ekadashi, which, is Dwadashi. Some also observe on Karthik Purnima (full moon day in the month of Karthika)

 

How to Serve Prasadam

HOW TO SERVE PRASADAM
“We should never waste Krishna prasadam. Best thing is to cook only what is required and then give each prson what he wants. That is the Vedic system, that the people sit in rows behind their plates and servers pass down the rows and put a very small portion of each foodstuff on each plate, unless there is some objection by a person. Then nothing is given. Then if anyone wants more, the servers pass up and down the rows continually and give more if anyone requests. In this way nothing is wasted and everyone is satisfied.” (SP letter to Kirtiraja das 71.11.42)

1. All to be served should be invited to sit on the floor, and prasadam should be served by qualified devotees.

2. Those who are served should be very clean, preaceful, and satisfied. They should eat before serving,(if necessary). They should try not to speak while serving.

3. Serve just the right amount so that nothing is wasted.

4. Seniors should be served first. Householders should serve the guests. Old people and children should be served first.

5. Place salt and lemon on each plate before those to be served are seated.

6. Always serve water first.

7. Prasadam should be served in the following order:

• First bitter preparations like sukta and bitter melon
• Then spinach and other astringent items
• Fried preparations and dahl
• Various spicy vegetables
• Sour items
• Sweet preparations

Rice and capatis are staple foods and should be on the plate

8. Go around serving seconds until every is satisfied. Don’t be stingy – don’t hold anything back because you want to take it later. Prasadam is meant for distribution.

9. Do not touch plates with the serving spoon. Touching the plate contaminates the spoon. If a spoon becomes contaminated, you should wash it.

10. Don’t let your fingers touch any of the preparations, even water. Salt should never be served by hand, use a spoon.

11. Never touch prasadam with your feet or step over it.

12. Serve the prasadam from serving buckets.

13. Don’t drag buckets along the floor or make clanging noises with pot handles or utensils. Serve quietly.

14. After everyone is finished honoring prasadam, clean the placeimmediately.

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Peeple Tree/ Ashvattha/Ficus religiosa

Called ashvattha in Sanskrit, the peepal (Ficus religiosa) 

During the Vedic period, its wood was used to make fire by friction. The peepal is also closely linked to Krishna. In the Bhagavad Gita, he says: “Among trees, I am the ashvattha.”

The word ‘Ashvattha’ is derived from the Sanskrit roots…
A = not + Shwa = tomorrow + tha = stands/remains (The Hindu philosopher Shankaracharya interprets the name to indicate “One which does not remain the same tomorrow”, such as the universe itself.)

Once, all the gods decided to visit shiva. However, narad informed them that it was an inappropriate time for a visit as shiva and parvati were in solitude. But Indra did not heed the advice and assured the gods that there was nothing to fear when he was there to protect them. Narad reported Indra’s arrogance to goddess parvati. She cursed the gods that they, along with their wives, would turn into trees. When the gods asked for forgiveness, she promised that as trees, they would attain fame. Thus indra turned into a mango tree, brahma became a palash tree and vishnu turned into a peepal tree.
Once, Agni (the fire god) left the land of the gods, took the form of ashwattha and resided on the peepal tree for a year. Since then, peepal is also known as ashwattha.

Tribals in bengal call the peepal tree as vasudev. They water the plant in the month of vaishakh and at times of difficulty. In Bengal, peepal and banyan trees are married.

A peepal tree is planted to the east of the house or temple. Eight or 11 or 12 years after the tree has been planted, the upanayan ceremony is performed for the tree. A round platform is constructed around the tree. Different gods like Narayan, Vasudev, Rrukmini, Satyabhama are invoked and worshipped. All the rituals of the upanayan ceremony are performed and then the tree is married to the basil plant.

In the ancient Puranas, an incident has been described in which the demons defeated the deities and Lord Vishnu hid in the Peepal tree. Since, the Lord resided in the tree for some time; the tree holds great importance for people. Thus, people began worshipping the tree, considering it to be a means of offering prayers to Lord Vishnu. There are a few legends, which suggest that Lord Vishnu was born under the peepal tree. There are a couple of stories, which say that the tree is home to the trinity of Gods, the root being Brahma, the trunk is Vishnu and leaves represent Lord Shiva. Another popular belief is that Lord Krishna wounded his pastimes under the Peepal tree.

On Amavasya, villagers perform a symbolic marriage between the neem and the peepal, which are usually grown near each other. Although this practice is not prescribed by any religious text, there are various beliefs on the significance of “marrying” these trees. In one such belief, the fruit of the neem represents the Shivalinga and so, the male. The leaf of the peepal represents the yoni, the power of the female. The fruit of the neem is placed on a peepal leaf to depict the Shivalinga, which symbolises creation through sexual union, and so the two trees are “married”. After the ceremony, villagers circle the trees to rid themselves of their sins.

The peepal is also sacred to Buddhists, because the Buddha is believed to have attained enlightenment under it. Hence it is also called the Bodhi tree or “tree of enlightenment”.

Upanishads have also made a mention about the Peepal tree. To clearly define the difference between the body and soul, the fruit of peepal is used as a classic example. According to the Skanda purana, a person who does not have a son should consider the peepal tree as his own child. It says that the family will prosper and have a good name, till the peepal tree survives. Cutting a peepal tree is regarded as a big sin, which is almost equivalent to murdering a Brahmin. Skanda Puranas say that a person who cuts the tree surely goes to hell.

It is preferred to touch the peepal tree only on Saturdays. It is said that once upon a time, there were two demons, namely Ashvattha and Peepala, who used to torture and harass people. Ashvattha took the form of peepal and the Peepala disguised as Brahmin. The Brahmin used to recommend people to touch the peepal tree and as soon as they did so, they were killed by the demon Ashvattha. Both the demons were killed by Shani devta. It is due to the strong influence of Shani Maharaj that it is considered safe to touch the peepal tree on Saturdays. People are of the belief that even Goddess Lakshmi dwells in the tree on Saturdays. Women who are not blessed with a son tie a red thread around the trunk or on its branches asking the deities to bless her and fulfill her desire.

The peepal is used extensively in Ayurveda. Its bark yields the tannin used in treating leather. Its leaves, when heated in ghee, are applied to cure wounds.

In the Upanishads, the fruit of the peepal is used as an example to explain the difference between the body and the soul: the body is like the fruit which, being outside, feels and enjoys things, while the soul is like the seed, which is inside and therefore witnesses things.

Ascetics still meditate beneath sacred fig trees, and Hindus do circumambulation around the sacred fig tree as a mark of worship. Usually seven pradakshinas are done around the tree in the morning time chanting “Vriksha Rajaya Namah”, meaning “salutation to the king of trees.”

In Awadh, if a girl’s horoscope predicts widowhood, she is first married to a peepal tree on chaitra Krishna or ashwin Krishna tritiya. In olden days, when remarriage was forbidden for girls, young widows were married to the peepal tree and then allowed to remarry.

Health benefits of Peepal-Stammering Speech disorder

Scientific research has revealed that among tress, Peepal is the only tree that produces oxygen in abundant quantity day and night, which is so essential for life. Peepal provides life sustaining oxygen, which proves it to be a life sustainer. Continuously research has also proved that the sound and interacting flow of wind, with peepal leaves, slowly but surely kills infection bacteria as well. According to the book of ayurveda, peepal leaves, fruits and bark are killers of diseases. People tree has both sweet and bitter taste and has a cooling property.

Licking honey placed on peepal leaves is believed to cure speech irregularities.

Its bark yields the tannin used in treating leather. Its leaves, when heated in ghee, are applied to cure wounds. Ingesting the bark, fruit and buds with different combination of things cures diseases related with phlegm, bile, inflammation swelling and indisposition etc.

The soft bark and the bud of this tree cure ‘Prameha’ (a disease in which sperms emanate through urine). The powdered form of the fruit of this tree increases appetite and cures numerous diseases.

Sami Tree/ The shelter of Pandavas Weapon

Sami Tree/ Shami Tree

The botanical name of this tree is Prosopis spicigera. Every Hindu warrior before going for war would offer prayers to Banni tree and then proceed. They believed that they would emerge victorious in the war. The legend behind is rooted in the great epic Mahabharatha. When Pandavas were in exile for 14 years, they had to spend one-year incognito. During this period they had to hide their precious weapons lest they give away their identity. They chose the Shami tree to hide their weapons. After a year, they came back to the tree and found their weapons intact. They worshiped the tree and asked for power and victory in the ensuing battle between the Pandavas and Kauravas. Pandavas won the battle and hence it is believed that the Sami tree gives power and victory to those who pray to it.

 

 

 

Basics of Ayurved

The Three Dosas

1. Vatha
2. Pitha
3. Kapha

The Five Elements that compose the universe & the Human Body:

1. Earth(prthvi)
2. Water (jala)
3. Fire (Agni)
4. Air (vayu)
5. Ether (Akasa)

Saptadhatu/Seven primary constituent elements  of the body

1. Chyle or plasma (called rasa dhātu),
2. Blood (rakta dhātu),
3. Flesh (māṃsa dhātu),
4. Fat (medha dhātu),
5. Bone (asthi dhātu),
6. Marrow (majja dhātu), and
7. Semen or female reproductive tissue (śukra dhātu)

Ayurveda stresses a balance of three elemental energies or humors:

1. Vāyu vāta (air & space – “wind”),
2. pitta (fire & water – “bile”)
3. kapha (water & earth – “phlegm”).

According to ayurvedic medical theory, these three substances — doṣas (literally that which deteriorates )—are important for health, because when they exist in equal quantities, the body will be healthy, and when they are not in equal amounts, the body will be unhealthy in various ways. One ayurvedic theory asserts that each human possesses a unique combination of doṣas that define that person’s temperament and characteristics.