Blog

Brahmasree M.N.Sreejith Nampoothiri
(Managing Trustee & Chief Priest, Astro Tantrik Research Centre)

Astrology is one of the primitive sciences that existed in the world. The science of Astrology is a reliable source and it reveals the different kinds of relationship between man and nature. The basis of Astrology is that the planets and the stars influence the life of man in all fields. Astronomy deals with the study of origination of nature, its physical structure, the movement of the planets, its magnetic power and the gravitational properties. The great scientific and technical achievements of man led him to the moon. Edmund Hubble discovered that nature is expanding minute by minute. The Big Bang Theory which discusses the genesis of nature has become a revolutionary discovery in the field of Astronomy.
How so ever we study on nature, it may not be sufficient to prove the relation nature has with man. For this cause, one cannot call this science of Astronomy as an integral one without finding out how nature is linked with the life of man. The enormous discoveries in the field of Astronomy are inadequate to manifest the influence of the planets and the stars on the life of man. Astronomy may prove to be imperfect and sterile without the existence of Astrology. Astronomy which is not inclusive of Astrology is like a soul-less body. The meaningful words of the famous American Vedic scholar, David Froli has to be mentioned here;
“Our forefathers have turned the sacred powers of the cosmos into mere numbers and chemical reactions. Such an attitude does not show any real sensitivity to life. It is like reducing a human being to measurements of height and weight, or like looking at a great painting according to the chemistry of its pigments.”(The Astrology of the Seers) The modern doctrines of Astronomy are not apt to elucidate one’s personality and one’s organic relation to Nature. The relevance of Indian Astrology lies here. Our preceptors had a sharp knowledge on the structure of nature. Along with this, the physical, mental, and spiritual levels of man and their relation with the powers of nature has become a matter of investigation. Thereby, Indian Astrology has become an integral part which throws light on the various fields of human life.
The Vedas and the Nature The Vedas which are the cornerstones of Indian learning prove to be the foundation for Astrology also. One can find several strong concepts on planets, stars, and nature in Vedas and Puranas. The Indian Rishis had strived to build a vast amount of knowledge on the existence and the movement of planets and stars, without the usage of telescope and other equipments. One can find several references on months, seasons, and years in Vedas. There are certain sharp facets in Vedas which deal with the basis of Astrology. They are `Devayana’ or `Utharayana’ (the Sun’s progress to the North of the Equator or the summer solstice), Solar Eclipse, the twenty-seven stars, the twelve signs of the Zodiac, and lunar months. In Vedas, it is clearly mentioned that, the first half of the Yaga (religious sacrifice) called `Satra’, should be done before the day of Vishu or Vishudina (the day on which day and night have equal duration or the period when the Sun comes directly above the Equator) and the second half of the Yaga should be done after the day of Vishu. From the study of these Vedas, our Rishis have concluded that the earth revolves around the Sun. But the modern science rewarded Copernicus for finding out a theory which proved earth’s revolution around the sun.
Many scholars have commented that the acclaimed `Purushasooktha’ (Sooktha which includes the details of the birth of the cosmos) in Rig Veda symbolically signify the nature which includes the several crores of stars and planets. In Bhagavad-Gita it is said;
The exploration of the order of construction of the temples may help one in arriving at certain inferences. The major parts of the temple like `Prakara’ (outer wall), `Bahyahaara’ or `Sheevelippura’, ‘Madhyahara’ (the middle room of the temple where the holy lamp is lighted), `Anthahara’ (the room for offering sacrifices), and `Antharmandala’ are the five ramparts (prakaras) of the temple which depict the Sthulasharira of the deity. The sanctum, the idol consecrated in the temple and the ‘Shadadhara Prathishta’ placed beneath the idol symbolizes the Sukhshmasharira of the deity. The essential and the amazing part of the temple is the idol of the deity which symbolize the ‘Parabrahmachaitanya’ (the Supreme Soul) which resides in the body of every human being.
“Anekha vakthranayanam anekaathbhuthadarshanam, Anekha divyabharanam divyaanekodhyathayudham, Divisooryasahasrasya bhaved yugapadutdhitha, Yadhibha: sadrishee saa syathu bhaasasthanasya mahatmana:”
The six fundamental parts of the Shadadhara Prathishta are Adharashila (foundation stone), Nidikumbha (pot of gems), Ashtadalapadma (a lotus with eight petals), Kurma (stone of tortoise), Yoganala, Napumsakashila (stone of eunuch) and they simultaneously represent the Muladhara, Swadhinishtana, Manipuraka, Anahatha, Vishudhichakra, Aajnachakra of the Sukshmasharira in the human body. Before constructing the sanctum of the temple, a big square shaped pit is dug and its bottom is cleansed and a few religious rites are done to please Vasthupurusha, the god of land and fertility. This is followed by the consecration of Shadadhara Prathishta.
(XI: 10, 11)
“A figure with innumerable faces and eyes, with mighty bewildering visions, with various divine jewels and holding a number of divine weapons, wearing holy garlands and divine dresses, with a divine fragrance, evoking wonder and astonishment, and whose end cannot be seen. The glory and divinity of this figure can be equated with the glory of one thousand suns shining in the sky at a time.” (Saint Chinmayananda) Can it be seen as another wonderful picture of our mighty cosmos? The Indian theory on the creation of nature is very powerful and knowledgeable when compared to the other doctrines on creation. The foundational concepts of Astrology can be derived from the Indian theory of creation. For example, `Nasadiya Sooktha’ (Rig Veda 10:129) details the order of natural creation.
The earth is evolved from Sound or` Shabhda’. In the beginning there was no substance (essence) and non-substance, no heavenly bodies (Sun, Moon, and stars) any day and night, no life and death. Such a condition prevailed in the beginning of creation. In the beginning, only a life-force (chaitanya) existed without any attributes or distinguishing property and the notion of the world resided in Him and it evolved from Him. The mighty Life-force (chaitanya) longed to compose a wonderful creation and it led to the creation of nature. The initial movement and power which was generated from the mighty God evolved as `Nadavisphodana’. From the command of God, the sky evolved and from the sky, the wind evolved and from the wind, the fire evolved and from the fire, water evolved and from water, the nature was generated. Moreover, through the process of `Pancheekarana’ (breaking apart of five components), the Panchabhutas (air, water, earth, fire, space) got transformed into nature. When observed intelligibly one can arrive at a conclusion that the Indian doctrinal theory of creation is unbeatable and powerful and it cannot be compared with any other theories of creation existing in the world.
The Swadishtana Chakra lies at the base of the penis. Brahma, the Lord of Creation is the deity associated with Swadishtana chakra. This chakra is made of grains since it depicts the beginning of new life. Swadishtana Chakra also symbolizes growth and fertility. Both Muladhara and Swadishtana represent the same stone.
A comparative study of the Indian theory of creation and the Big Bang Theory of Edwin Hubble is a matter of interest and wonder. The Big Bang Theory signifies that the nature starts expanding after the huge eruption and in course of time, it will shrivel and contract again and become a small mass. This theory is analysed by Frijoff Kapra from an Indian point of view. He says, “This idea of a periodically expanding and contracting Universe, which involves a scale of time and space of vast proportions, has arisen not only in modern cosmology, but in ancient Indian mythology. Experiencing the universe as an organic and rhythmically moving cosmos, the Hindus were able to develop evolutionary cosmologies which come very close to our modern scientific models. One of these cosmologies is based on the Hindu myth of Lila – the divine play in which Brahman transforms him into the world. Lila is a rhythmic play which goes on in endless cycles, the one becoming the many and the many returning into the one. (The Tao of Physics)
The holy book, the Bhagavad-Gita speaks about the expansion and contraction of nature. “Sarvabhuthani kaundeya prakrithim yanthee mamikam, Kalpakshaye punasthani kalpaadau vrisrijaamyaham”
(IX, p .7)
These words from the Bhagavad-Gita are spoken by Sri Krishna to Arjuna. Sri Krishna asks Arjuna to be bold and courageous when he was in a stage of despair. Krishna says that when the world comes to an end all the living creatures will merge or unite with the Almighty God or the Paramatma. Another universe will arise from Him at another period of time i.e. after the destruction of the existing universe. This view is very powerful and free from the influence of atheism. The Indian preceptors had been successful in imparting a clear-cut and logical knowledge on the concepts of nature, creation, life and death. The scientific discoveries made in this field have been enthusiastic and exciting. The Puranic Rishis attained this divine wisdom and insight through the revelation of Vedas and the study of holy books. A review of the relentless theories of the Vedas helps one to unfold the hidden mysteries of Nature. The six parts of the Vedas are Shiksha (instruction), Kalpa (sastra), Niruktha (etymology of words in Vedas), Vyakarana (grammar), Jyothisha (astrology), and Chandassu (prosody).
Shiksha – It deals with utterance, voice, pronunciation, and the time taken for uttering a short syllable of a Mantra. Kalpa – It speaks about religious rites (yagas) and the order of ceremonies.
Niruktha – This is a theory which deals with the etymology and grammar of words. It helps in analysing the sound and the meaning of words in the Vedas. Vyakarana – It helps in the analysis of meaning, the knowledge of sound and the utterance of words in Vedas.
Chandassu – This theory describes the grammar of Vedic rites.
Jyothisha – The theory which helps one in commencing the religious rites and sacrifices at the most auspicious time.
The major books which tackle with Astrology are `Rigjyothisha’, `Yajurjyothisha’, and `Adharvajyothisha’. Astrology has several consequent branches. The words of Vedic Pundit Panini on the six parts of the Vedas are significant;
“Chanda: paadau thu vedasya Hasthau kalpofdha padyathe Jyothishamayanam chakshur Hiruktam shrothamuchyathe Shikshaa khranam thu vedasya Mukham vyakaranam smrudham Thasmath sangama dheethye va Brahmalokhe maheeyathe.”
Chandassu of the Vedas is compared to legs, Kalpa to hands, Jyothisha to eyes, Niruktha to ears, Shiksha to nose, Vyakarana to face. Here Jyothisha is regarded as the eyes of the Vedas and so its significance can be easily understood.
Man and the Nature
A slight deviation from the theory of creation to the foundation theory of Astrology is desirable here. The views of the renowned scholar, Sreedanandaswami on the creation of Nature is evident in his book, `A Slight Observation of Hindu Religion’. Here each object multiplies independently. Different forms of creation arise from the Paramatma (the Supreme Soul) independently. A magician performs magic. What makes Hinduism distinct from other religions is its order of Creation. Other religions teach that God created the world from vacuum. According to Hindu mythology, God is distinct from Creation. The creation and the creator are the same. This illusion is totally logical and reasonable. Because of His own power, God becomes many.
An observation of the creation of Nature leads one to the illusion of the whole Universe (brahmanda) and the matter contained in the body or mass (pindanda). This theory proves that the Microcosm (human body) is a short replica of the Macrocosm. Nature which is the Macrocosm and human body which is the Microcosm are the short impressions of the same force or power. The matter of Nature is present in the human body in an invisible form. The form of human body can be viewed in Nature in a bigger dimension. Thereby, the energy vibrations of Nature are reflected in the human body also. Man has three parts. They are the visible Sthulasharira, the invisible Sukshmasharira and the Karanasharira. Sukshmasharira is a reservoir of thoughts and emotions. Karanasharira reveals itself as a dark strange figure which appears in the form of dreams at the time of sleep. In short, they can be called as the body, mind and the soul. The body of nature can also be classified into three. The Sthulasharira of Nature consists of the stars, the solar system, and the planets. The divinity of god and the life-force (chaitanya) of Sukshmasharira is present in every atom of the Sthulasharira. All these things correspond to the Sthula-Karanasharira of Nature. The Sthulasharira, Sukshmasharira and the Karanasharira of the human body are compared to Vishwa (the Universal power), Thaijasa (the Supreme glory), and Prajna (scholar) respectively. The Puranic Rishis named them as Viradu (the source of all creation), Hiranyagarbha (the source of glory) and Ishwara (the Supreme Soul). The microcosm of human body is a short impression of the all-inclusive macrocosm made of the five elements like earth, water, air, fire, and sky. This is one of the most glorious and significant theories existing in India. The behaviour of macrocosm and the changes which take place there highly influence the microcosm of human body. This is actually the essence of Astrology.

Brahmasree M.N.Sreejith Nampoothiri
(Managing Trustee & Chief Priest, Astro Tantrik Research Centre)

Temple-Worship
Visiting temple and feeling the divine presence of God is the primary and the foremost step taken by a devotee to rectify the harms caused by the unfavourable position of the planets and the harms caused by other factors. Visiting temple may help a devotee to reduce the effect of harms caused by certain factors and it may help one in achieving prosperity and attaining personal desires and pleasures. Visiting temple is an act or deed which can be easily performed by anybody. It is less expensive and more accessible. On the other hand, it’s quite an expensive and complicated task for an ordinary man to practise a Pooja (religious sacrifice), Homa (religious offering), and Ratnadharana (wearing precious stone) at times of trouble. Therefore Vrathanushtana (performing penance) and visiting temple may act as the most encouraging remedy for an ordinary man to liberate himself from the harmful effects caused by the unfavourable position of the planets. If a devotee practises these religious sacrifices and offerings according to the norms of the temple, he may attain a fruitful result and prosperity. This is the major reason behind the existence and sustenance of temples for the last hundred years.

Temple- a preface
Temples are the houses of worship where the life-force (chaitanya) of God prevails forever. Temple is the permanent abode of an Ultimate God who is formless, and shapeless. It is a complicated task for ordinary people to imagine the appearance and form of the Almighty God in their minds. This is the major reason which led the Puranic Rishis to design and attribute certain forms and bhavas to God. Therefore, temples are constructed at different places with the images and statues of several deities. Indian doctrinal theory strives to prove that the glory and power of God is revealed through five forms. These five forms are nobility (param), structure (vyuham), strength (vibhavam), worship (archa), Supreme Soul (antharyami). Out of these, Archa (worship) is the only ‘bhava’ of God which can be easily relished and realized by ordinary people. Even though, Karma yoga (which should be done without desiring any reward), and Njanayoga are apt to provide salvation, it is difficult for an ordinary man to execute. In order to rectify this problem, temples are constructed with the idols of demigods and deities. The Puranic preceptors elucidates that the `Parampurusha pooja’ with different forms is linked to Vishnu, Shiva, Shankaranarayana, Durga, Subramanya, Ganapati, and Shastavu. The process of invoking the divine power of God into the idols in temples can be compared to the blowing of air with a fan and lighting fire in an altar. Even though one can find innumerable forms of deities, the ultimate power resides in the Universal Soul.

The multiple forms of gods and goddesses in Hindu mythology symbolize the Ultimate Power. Some may ask about the necessity of adoring the different forms and figures of Hindu gods and goddesses. The great preceptor, Mridanandaswami answers this question in an intelligible way. Some people ask about the necessity of creating innumerable forms of god instead of creating one. Some may ask the reason for instilling confusion and embarrassment in the minds of people by creating lot many images and statues rather than creating one image as the representation of the Supreme Soul. The answer for this question is quite simple. The consecrated idols and images in temples are made in accordance with the various moods, behaviours, emotions and temperaments of common people. It is to be understood that the oneness of God is the basic underlying principle behind the concept of manifold forms of God in Hindu mythology. The holy book, Bhagavad-Gita also instructs that the adoration of any deity with utmost devotion actually signifies the adoration of the Universal Power or the Paramathma. The yogis are recommended to worship their favourite deities to help them to increase their belief and devotion in the Almighty God. Therefore the concept of the infinite forms of God may not act as a hindrance for a devotee, who worships his favourite god with a right spirit and attitude.

A scientific view of Temple-Concept
Temple is the external symbolization of the Macrocosm and Microcosm. Nature is considered to be the macrocosm and human body as the microcosm. The sanctum of the big temples in Kerala is bounded by five external ramparts (prakaras). They are back wall (puram mathil), bahyahara (the middle room for temple rituals), vilakkumadam (the room for lighting the holy lamp), anthahara, antharmandala (the room for offering sacrifices). A temple constructed in this respect is a depiction of human body. It is an exact portrayal of the Sthulasharira of a deity. The idol of the demigod erected in the temple and the holy shadadharaprathishta which lies beneath this idol is a representation of the Sukshmasharira of the deity. ‘Vishvakarmyam’ is a book which deals with the principles of construction of a temple. This book instructs that the sanctum of the temple symbolizes the head of the deity, the altar acts as the face,namaskaramandapam as the throat, the building surrounding the sanctorum (nalambala) as the hands, the area for walking around the temple as the abdomen, the outer wall as the knees and the tower (gopura) as the feet of the deity.

Adharashila, Nidikumbha, Ashtadalapadma, Kurma, Yoganala, Napumsakashila are the six parts of the Shadadharapradishta of a temple in Kerala. These six parts, in turn, represent the Muladhara, Swadishtanachakra, Manipuraka, Anahathachakra, Vishudhichakra, and Ajnachakra of the Sukshmasharira respectively. Ajnachakra which is considered to be the Napumsakashila is the upper sector of the Sahasrarapadma. The idol of the deity is consecrated on the stone-seat of the sanctum. The idol of a male deity is erected on a stone-seat with feminine nature and that of a female deity is erected on a stone-seat of masculine properties. It indicates that the erection of an idol is a representation of the Shivashaktisamyoga (fusion of the powers of Shiva and Parvathi) in Sahasrarapadma. The Shakhty of goddess Parvathi which lies inactive in the muladhara of human body is made active by the reciting of holy rites and mantras. This power crosses the six adharachakras and reaches the top of the head and merges with the power of lord Shiva which resides in the Sahasrarapadma (a lotus with thousand petals) in the forehead. This is the excellent and the ultimate step taken by a yogi. Sahasrarapadma indicates the fusion of the powers of Shiva and Parvathi (Shakhty) called Shiva-Shakhty samyoga.

Shiva-Shakhty samyoga helps a yogi to achieve moksha or salvation. According to the norms of Hindu mythology, a yogi has to practise severe penance and meditation in order to reach the state of Shiva-Shakhty samyoga. But it is highly difficult for a normal man to reach this state of divinity. Temple-Worship is the most easiest and suitable way of achieving of salvation. Most of the people are ignorant of the science of mantras and tantras. When they visit the temple and adore the deity there, the power or the life-force of the goddess Parvathi which is generated from the Sahasrarapadma of the deity is transferred over to the devotees. This chaitanya or life-force which is passed from the deity to the devotee activates the power of goddess Parvathi which lies deep within him. The presence of this life-force (chaitanya) makes a devotee or a yogi feel that the God is pleased with him. The renowned scholar Madhavji says; “Thereby several thousands of devotees can easily feel the presence of God through temple-worship, without experiencing the complexity and severity of attaining the good result felt by a yogi through rigorous penance and meditation. Our forefathers had been intelligent enough to develop a wonderful concept of temple-worship and the scientific technology developed by them, is labelled as the Psycho Engineering Scheme”.

Temple-Sculpture
A true devotee should have a proper knowledge and awareness of the body of a temple. The temples in Kerala are constructed with five external ramparts. These five external ramparts are back wall (puram mathil), bahyahara (the middle room for temple rituals), vilakkumadam (the room for lighting the holy lamp), anthahara, antharmandala (the room for offering sacrifices). These five ramparts are constructed for the big temples only. Elucidations on the sanctum and the five ramparts that surround it are necessary here.

The sanctum and the inner chamber (garbhagriha) are the most significant and holy parts of the temple. The sanctums of the temples of Kerala are made in different shapes like square, rectangle, circle, oval and gajaprishta. Most of the temples are constructed with square-shaped and circular-shaped sanctums. Sanctums are rarely made in oval shape and gajaprishta shape. The sanctum of Sreemahadevar temple in Vaikom is constructed in oval shape. The sanctums of Tripangodu Shiva temple in Malappuram district, Madhur Shree Anandeshwara Vinayaka Kshethram in Kasargod district, Payyannur Shreesubramanya Swamikshethram in Kannur district, Thiruvannur Shivakshethram in Kozhikode district are made in gajaprishta shape. The sanctums of the temples in Kerala can be classified into many. Some may be built with two or three storeys, and some with an exterior porch. The sanctum of the temple is built on a high pedestal. In some temples, a stone-seat or upapida is made below this high pedestal. Sopana is the stepping-stone which helps one in ascending from the inner chamber to the sanctum. One can enter the sanctum of the temple directly through the front entrance and also through the two doors built on either sides of the sanctum. Sopana is built in front of the three doors around the sanctum. A valve is built on the side of the sanctum for the flow of anointed water. It is one of the significant parts of the temple. The walls of the temple are designed with beautiful paintings, figures and wooden carvings. These pictures and carvings have an excessive significance in the tradition of Kerala. Therefore the sanctums of the big temples in Kerala are the symbols of wonderful architecture and incredible paintings. These paintings reveal the greatness and glory of the heritage of Kerala. The topmost dome of the sanctum is a congregation of bloomed lotus, water-pot, stem, bud etc. The scholarly words of Madhavji prove that the pot (kalasha) designed on the summit or dome of the sanctum symbolises the flow of nectar (amrithadhara) created by a yogi (one who practices religious rites). The altar located in the inner chamber (antharmandala) is made with the figures of different deities like Ashtadikpalakar (guardians of eight directions like Indra , Agni, Yama etc.), Brahma (the god of Heaven), Vishnu (the god of earth), Ayyappa, Durga, Subramanya, Kubera, Nirmaalyadhari(a minor diety who takes in the remnants used by god) , Saptamaathrukkal (the seven guardians of God). The chamber of salutation (namaskaramandapa) is built in the front but apart from the sanctum. The namaskaramandapa is made especially for the priests and the Brahmins for doing their customary and religious prayers. This chamber is also used for preserving water-pots (kalasham) at the time of festivals. The ceiling or the upper storey of this chamber is designed with the paintings of the seven planets or the guardians of eight directions (ashtadikpalakar). The `nalambala’ is a part of the temple that is located around the sanctum and the pradhakshinapadha (place of circumambulation). The kitchen and the store-room of the temple are located inside the nalambala. The chambers for the entertainment of temple-arts are built on both sides of the entrance. Some ancient forms of art like Koothu (story-telling by the Chakyar community) and padhakkam (telling of mythological or Puranic stories) occupy a supreme position in the tradition of Kerala. In big temples, the nalambala is made in two storeys. This part is mostly called as ‘valiyambala’(big-temple). A light-house is made either separately or close to Nalambala.

The external balivatta of the temple consists of the entrance of the temple, flag-post pillar, the way for circumambulation around the temple, ashtadikpalaka or guardian of the temple, koothambala (hall for the performance of the community of chakyars), upadevatha (a minor deity), and balikkalppura (sacrificial chamber). The ceiling or the roof of the sacrificial chamber is decorated with beautiful figures, paintings, and carvings. The big sacrificial stone (balikkallu) and the altar kept outside the temple (balivattom) are considered to be the hip or the waist of the deity. The flag-mast of the temple is erected between the sacrificial-chamber (balikkalpura) and the big shed in front of the temple for arraying elephants during festivals (aanakkottil). The flag-mast symbolises the power or Shakhty of goddess Parvathi residing in the Sukhshmasharira of the deity. The adharashila of the flag represents the muladhara and its end represents the sahasrarapadma. The flag can be made either in copper or bronze and can be coated with silver or gold. The length or the height of the flag-mast is usually less than the distance between the foot of the deity in the sanctum and the bottom of the flag-mast. One can find the vehicle of the major deity of a particular temple erected on the tip of the flag-mast. Ox is the vehicle for Shiva, which of Parvathi is lion, eagle for Vishnu, rat for Ganapati, Peacock or cock for Subramanya, horse for Ayyappa and demon(Vetalam) for Kali. It is believed that worshipping the deity placed at the top of the flag-mast is capable of providing divine blessings to the devotee when he finds problems in sighting the deity kept in the sanctum of the temple.

Upadevalayas (small temples for minor deities), Koothambalam (dance hall for Chakyar’s performance), Oottupura (dining hall attached to the temple), Kshethrakkulam (temple-pond), gopura (tower), Puram-mathil (outer wall) are also the significant parts of the temple. The dance-hall or Koothambalam is meant for the performance of two forms of art like `Koothu’ and `Koodiyattam’, a kind of drama enacted by the Chakyars , a community of temple-dancers. The prominence of these forms of temple-arts is declining day by day. These forms of art are conducted only in few temples like Shree vadakkumnadha Kshethram in Trichur, Shree Subramanyaswamy Kshethram in Harippadu. The towers constructed as a part of the outer wall of the temple is one of the best examples of the art of architecture of the temples of Kerala. Unlike the style of temple-architecture in Tamil Nadu, the temples in Kerala are made in a special way which is closely associated with the concept of Nature.

Idols and Images of deities
The idols in the temple are classified into two. The first classification is the self-originated idols and secondly, the idols made in accordance with the Tantrik rules of the temple. The self-originated idols are believed to be the self-incarnations of the Ultimate Soul. In olden days, women of the backward communities used to go to the forests for chopping grass for their pet animals and while sharpening their knives and sickles at the edges of some pieces of rock they happened to see blood oozing out of it. Finally temples were built on these places with the help of the chieftains of those principalities. One can find so many myths in Hinduism which concerns about the self-originated idols. The truth behind these mythological stories still exists as a mystery.

The idols which are made according to the Tantrik rules of the temple are classified into eight, as per the valuable insight provided by Sri Mahabhagavadam.

“Shailee, Dharumayi, Lauhi, Lepya, Lekhya cha saikathi Manomayi, manimayi prathimaf shta vidhasmrithaa.”

Creation of the idol of Sri Krishna: Several kinds of wood like Sandal, Jack tree, deodar tree are used for creating it; gold, silver, panchabhoota (mixture of five metals) are used for creating it; it is also made with a mixture of concentrated molasses; designed with a script and drawing. These idols are made according to the concept of god existing in our minds with diamonds and salgramam (an idol indicative of Vishnu). These idols are further classified into three. They are Sathvika (virtuous), Rajasam (having prosperity and luxury), Thamasam (dark attributes such as anger and idiocy). The idol of the deity is made with Yogamudra (yogic seal), Varadhabhayamudra and several kinds of jewellery. The seated position of a deity on its vehicle represents prosperity, the idol of the deity made with different kinds of adornments and Varadhabhayamudra represents virtuousness, the idol of the deity made with weapons to murder its enemies is indicative of anger and idiocy.

The idols of the deities are also classified into movable (chalam) and immovable (achalam). The movable idols can be moved and the immovable ones cannot be moved. The immovable idols are usually erected and consecrated at the corners of the temple. The immovable idols are called ‘Moolavigrahas’ because of this reason. Some idols called `Sheevelibimbas’ are used for one of the temple-rituals. These idols of the deities are used for spectacular procession. Sthiravigrahas (permanent idols) in the temples are of three types – Sthaanaka(standing position), Aasana (seat), and Shayana (bed). The idol of Vishnu is made in Shayana posture with Vishnu lying on the body of the serpent Anantha. According to Tantrik-science, the idols of deities are classified into four types. They are Yoga, bhoga , Veera , Aabhicharikam. These four types of idols signify different things. An idol in the posture of Yoga is indicative of imparting spiritual knowledge to ordinary people; Bhoga indicates material pleasure and luxury; Veera is indicative of victory in all walks of life; Aabhicharika indicates the murdering of enemies. For some deities like Kali, Durga, and Yakshi, glass-like images(KannadiBimbom) are made in copper or panchaloha. According to the tradition of Kerala, Yantras like Sri Chakra ,weapons like spear and sword are also worshipped instead of worshipping the respective deities.

Poojas and Religious ceremonies in temples
The Tantrik-preceptors invoke the idols with the power of God through their deep insight in mantras, tantras, mystic and meditative powers. Invoking these idols through several complex rituals and ceremonies will anoint these idols with the life-force (chaitanya) of god. These processes of rituals and ceremonies are done to sustain these temples for thousands of years. In order to sustain this life-force (chaitanya) in temples, several kinds of poojas (mystic spells) and festivals are conducted in a systematic and orderly way. Generally, five types of poojas are conducted in the temple everyday. They are Ushapooja (morning prayers), Ethrithapooja, Pantheeradipooja (pooja done at the time when the shadow cast by the sun is twelve foot-steps long), Uchapooja (noon worship) and Athazhapooja (pooja done at night). The first worship in the temple starts at dawn with the sound of a conch and with the harmonious sounds produced by musical instruments. After undertaking the daily routine and morning prayers, the chief priest tucks his dhoti in between his thighs, washes his feet, chants holy rites, and sprinkles the holy water and honour the Lord at the threshold of the temple by ringing the bell. Lighting the holy lamp is the first step done by the priest after entering the threshold of the temple. Then he removes the previous day’s garlands and floral offerings adorned on the deity. Worshipping the deity before the removal of previous day’s garlands and floral offerings is called `Nirmalyadarshanam’. The devotees assign immense significance to this worship. It is a worship which is done at dawn prior to the opening of the threshold of th e temple.

After removing the previous day’s offerings, the idol of the deity is cleansed and made clean by scrubbing it with the bark of a tree which is used as a cleanser. The morning worship begins when the idol of the deity is anointed with holy water (theertham) and showered with the offering of flowers. After performing the Ushapooja and Ethruthapooja, a holy ritual called Sheeveli and Shreebali is done. Morning worship comes to an end when the minor deities . The pooja which is done next is called `Pantheeradi’. This pooja is done at a time when the shadow cast by the sun is twelve footsteps long. Some temples possess Navaka and conduct five poojas. Out of the five poojas, pantheeradi pooja assumes supreme significance and here, the deity is anointed after conducting the offering done with navaka. The worship of the idol of the deity at noon is called `Uchasheeveli’. During the time of festivals, Uchasheeveli is mostly done in the evenings so that the devotees can visualize the deity and achieve contentment. Normally the devotees are not allowed to visualize this worship except on the day of festival. But in Guruvayoor temple the devotees are allowed to visualize this worship. Unlike other temples, this worship is done here everyday.

The evening worship starts at five’ o clock and it will proceed till 8pm. Added to evening worship there will be anointing of the deity in Shiva-temples on the day of Pradosha. Night worship is started after adoring the deity with holy lights (deeparadhana). This night worship puts an end to the order of performing rites or poojas on a particular day. The time schedule and the order of rites in the temple may alter during the time of festivals. In the case of small temples, morning prayers are followed by anointing of the deity of an idol. In these kinds of temples, adoring the deity with holy lights (deeparadhana) is followed by the evening worship (nivedyam). In very small temples, holy offering and pooja is done only once in a day and the threshold of the temple is closed immediately after this.

Devotees are not allowed to visualize and worship the deity at all times, when the threshold is open. The devotees are also restricted to sight the deity at various contexts especially at the time of offering nivedya to the deity. This is done to avoid the presence of all kinds of impurities and evil spirit from destroying the sanctity of the function. Special care should be taken to protect the deity from all kinds of uneasiness so that the God may accept the offerings without any external hindrances. In certain days of the month and on various occasions, special offerings and rites are done. Certain days of the year are considered to be auspicious; they are Vishu, Shivarathri (the night on which Shiva is believed to appear), Ashtamirohini (the birthday of Lord Krishna), Navarathri (a festival of nine days) and are considered to be special and holy.

Festival
The mighty life-force (chaitanya) of God resides in a temple. Because of the carelessness, ignorance, mistakes and wrongs of the devotees, the power or the life-force of god existing in the temple starts declining. In order to rectify this problem, holy festivals are conducted in temples. The temple is compared to a yogi and the chants and rites done by the yogi is compared to the religious offerings done in the temple everyday. During the time of festivals, the sacrificial offerings are done in an elaborate and special way.

Normal worships and poojas are replaced by special worships during the time of festivals. The special offerings and poojas on the day of the festival are done by the supreme priests of that particular temple itself. This helps in regaining the life-force or chaitanya of God which has been lost from the temple due to certain reasons.

There are three kinds of festivals; they are Anguraadhi, Dhwajaadi, and Padahadhi. The seedling is planted after doing the rituals for purification and which is followed by the hoisting of flag. This festival is called Anguradhi. The festival of Dwajaadhi does not involve the rituals of purification and the planting of germinated shoot. It involves only the hoisting of flag. Padahathi is a festival which is done with the procession of the deity with the backup of a harmonious sound produced by the musical instruments. Navakas are used in temples during the time of festivals. `Sheebhutabali’ is a ritual done with the chanting of holy mantras for pleasing the `Parshadas’ and `Dhwasthas’. The festival-offering is conducted by honouring the deity with water, perfume, flowers, and melted ghee. A devotee considers this offering as significant since he feels that worshipping the deity on the day of festival will bring them blessings. Temples signify the divine presence of God. The power residing in the temples are given different names and this worship is called Utsavabali (festival-worship). Since the festival-worship is quite expensive and unaffordable it is not possible to conduct it twice in a day. On the day of festival, Utsavabali is conducted at one time and Shreebhuthabali at another time. The poojas which are done at the time of festival can be compared to the meditation done by a yogi.

The life-force or the chaitanya of God crosses the four boundaries of the temple and spreads out to the ordinary people during the time of holy festivals. When the idol of the deity is taken out of the temple for a procession, the power of God reaches out to the common folk. This procession is done with the back-up of music and utterance of religious rites. The life-force of God which is emitted out from the idol of the deity is apt to cast off the evil and the devilish spirits of the village. This Shakhty of God is believed to murder the wild animals and evil spirits is called `Pallivetta’ (hunting done by the deity). The holy ritual which is supposed to take place after the pallivetta is called `Pallikkuruppu’ (resting period of the deity). The period of rest (sleep) taken by the deity after the procession where the God himself involves in a hectic task of pallivetta makes Him exhausted. This period of rest taken by the deity is called `Pallikkuruppu’ and it is compared to the deep meditation done by a Yogi. The holy ritual of pallivetta fills the entire village with the divine power of the deity. After this event, the idol of the deity is cleansed (made to bathe) in the temple-pond, as per the norms of Tantra-shastra. At the time of this ritual bath of the deity, holy nectar is believed to ooze out from the sahasrarapadma of the deity, which in turn fills the whole temple-pond with the life-force of God and when the devotees take bath here immediately after the ritual can feel this divine life-force of God. The flag in the temple is hoisted as a part of the temple-festival. The devotees are asked not to leave the temple premises at this time because the chaitanya of god is transferred to the devotees in full measure at this time. The flag is further folded and brought back to its original position after the ritual-bath of the deity. The ritual which takes place next is `Arattu Kalasha’ and it marks the end of the temple-festival. In some temples, the ritual-bath of the deity takes place after the folding of the flag. The temple which is compared to a yogi, stops it’s meditation after the festival and returns to its real state.

The method of practising Temple-Worship Sanctity of the mind and body
The temple-worship should be done with the purity of mind and body. It should be done in accordance with the customs and traditions of the temple. One should visit the temple in clean and well-washed clothes. The bath in a temple-pond or a holy river may help a devotee to retain external purity. One is not supposed to apply oil on his head when he takes bath in the temple-pond. Visiting the temple with sandals, headdress, umbrella, and paper-fan is strictly prohibited. While visiting the temple one should not wear previous day’s clothes. Men should tighten their upper cloth or outer dhoti on their waist while they visit the temple. They should not leave their shirts half-opened. Women are supposed to leave their face and head uncovered while entering the temple premises. Special care should be taken by the adults while they take children inside the temple and they should see to it that the temple surroundings are not polluted by the children by throwing out waste body products. If by chance the children pollute the temple-surroundings, adults are asked to conduct a ritual at their own cost, to regain the sanctity of the temple. One is not supposed to smoke or use pan or other such articles while one is inside the temple. Devotees should not spit, drop nails, hair, blood on the temple-grounds since it may damage the sanctity of the temple and may make it impure.

Women should consider the seven days of their menstruation period as impure. They should visit the temple only after these seven days. But women should visit the Shiva-temples only after ten days from the period of menstruation. Defilement caused by the death in the family and the customary pollution which lasts for a few days following the birth in a family is considered to be a state of impurity. If a member of a family passes away, the relatives are supposed to visit the temple only after sixteen days from the day on which death occurred in the family. A mother and a child can visit the temple only after the ceremony of Choroonu (the ceremony of giving the first meal to a child aged about six months). The flowers, oil, ghee, and the coins (money) which are taken to the temple as donation should be free from all sorts of impurities. Purity of the mind is more important than external purity while visiting temple. Lust, jealousness, enmity should be removed from the mind of the devotee and his mind should be fully concentrated in God. In other words, when one is fully engrossed in the devotion to God, all sorts of mental and spiritual impurities will flee from him.

One should not forget the fact that the body of the temple is nothing other than the body of God. Remnants of the offerings to God, food offered to the deity should not fall on the temple-grounds. One should not sleep, laugh, cry, enter into foolish conversations and heated debates, bless somebody, apply the oil in the temple-lamps to one’s own body or head, and touch the priests, light camphor, leave the remnants of the offerings on the ground, walk through the path between the deity and His vehicle while one is inside the temple compound. One should not trample over the sacrificial stones erected in the temple, while one walk around the temple compound to sight the deity.

Method of Circumambulation
Circumambulation (pradakshina) is one of the principal aspects of temple-worship. In Amshumathi Veda, one can find the concepts regarding the origin of circumambulation.

Circumambulation signifies protection, salvation, recovery, and prosperity.

“Pandaal paadaantharam gathva karau chalanavarjithau, Vaacha stothram hridhi dhyaanamevaa kuryaal pradakshinam.”

While doing pradakshina or circumambulation one should take a slow movement, without the shaking of hands, praises should be uttered to glorify God and should be able to visualize the figure of the deity in one’s mind. Circumambulation done by a devotee is compared to a pregnant woman moving with a pot full of oil on her head. One should revolve one time around the temple for pleasing Ganapati, twice for Surya, thrice for Shiva, four times for Vishnu and Devi, and seven times around the Banyan tree for the attainment of his desires. According to the rules of Agamam, one has to do circumambulation once for Ganapati, twice for Surya and Kali, thrice for Vishnu, four times for Shastavu, five for Subramanya, six for Durga, and seven times around the Banyan tree for the fulfilment of desires. It is believed that if one revolves around the temple from sunrise to sunset it may bring him all sorts of blessings and his desires may come true. Strenuous circumambulation is done to solve severe problems and doshas. The number of circumambulations can be increased based on the severity of the problems and it helps in rectifying these problems. The circumambulation done in the morning may help in getting a cure from diseases; those who do it in the afternoon may get their desires fulfilled; those who do it in the evening may get their sins cleared; those who do it in the midnight may attain moksha or salvation. At the time of doing circumambulation, one can feel the divine presence of God at their right side. According to Madhavji, one can experience the mighty presence of God at each circumambulation.

The method of circumambulation in a Shiva temple is little bit different. While doing circumambulation in a Shiva temple, one should revolve from the sanctum to the valve through which the anointed water flows. One should revolve over the sacrificial stones and bow before the image of the deity placed at the dome of the temple. One should also revolve in an anti-clockwise direction through the sacrificial stones and reach near the valve of the sanctum and go back to the threshold of the temple. A circumambulation in a Shiva temple turns out to be complete only when these rules are strictly followed. There are some Tantrik and yogic reasons behind these differences in case of circumambulation in a Shiva temple. The power of Shiva tends to surpass the glory of all other minor deities, says Tantra-Shastra. Shiva resides in the central position of the Sahasrarapadma of human body. Therefore when the Shivalinga is anointed, the holy nectar oozes out of the sahasrarapadma along with holy water and a mixture of these two solvents reach the somasootra and flows out through it. When a yogi does circumambulation from the east and reaches near the valve of the sanctum, he reaches the state of Sahasrarapadma. Thus it is clear that the circumambulation in a Shiva temple assumes much significance.

A devotee bows before the deity after doing the circumambulation. Honouring the deity turns to be complete only when the devotee prostrates before the temple-deity. The chest, forehead, words, mind, hands folded together in respect, eyes, knees, footsteps are the six parts used by a devotee while prostrating before God. At the time of prostrating before God, the footsteps, knees, chest, and forehead are the only parts which should touch the ground. While the devotee lies in this position his hands should be raised above the head and the deity should be honoured. The hands folded in reverence is the fifth part, the words uttered to praise the glory of God is the sixth part and the eyes which sight the deity is the seventh part and the meditative mind is the eighth part. This is how prostration is done.

Circumambulation, worshipping, honouring and bowing before the deity are done by a devotee to give praise to the Lord. He should then accept holy water and offerings from the temple. One should not view and worship the deity with empty hands. One should give offerings and donations to the temple in accordance with one’s own ability and financial status. The holy water given by the priest should be accepted by the devotee with right hand and while having this holy water one’s hand should not touch one’s lips and it should be dropped into the mouth through the fingers. If by chance the hand touches the lips while having the holy water, the holy water may become impure. The name `Narayana’ should be uttered thrice while having this holy water (theertham). The holy vermillion, sandal paste etc. received from the temple should be marked on the forehead as a symbol of reverence.

Offerings
Offerings are dedicated to God for achieving good fortune, prosperity, and the fulfilment of desires. The real meaning of offering or donation is worship. It is believed that the offering given to God is a form of sacrifice. This helps a devotee to concentrate in God fully or partially. A devoted and dedicated mind with full concentration in the deity and the offerings which are done with constant prayers will surely bring a fruitful result. A prayer done along with an offering is ten times better than a simple prayer.

The offerings which are done in the temple are generally classified into six. They are archana (worship), abhishekha (anointing), charthu (applying sandal paste), nivedya (food offered to God), vilakku (holy lamp) etc.

Archana (worship)
This offering is done by casting flowers at the deity with folded hands and chanting of mantras. Ashtotharashathaka (108), Trishathi (300), Namarchana, Chathushathi (400), Namarchana, Sahasranamarchana (1000), Bhagyasookhta, Purushasookhta, Ikyamathyasookhta are the mantras which are recited while worshipping the deity.

Abhisheka (anointing)
Except the idols made of deodar tree and concentrated molasses, anointing is done for the idols made with other materials. The liquids used for anointing different deities are pure water, milk, ghee, rose water, oil, coconut juice, perfumed sandal paste, honey. For the idols of Kali made in deodar wood, sandal paste is showered over it instead of anointing. The anointing done with a paste made out of teak tree and its roots can prevent the damage of the idol. It is one of the major offerings done in temple.

Smearing of sandal paste (chandanam charthal)
This offering is done by smearing the face or the whole body of the idol of the deity with sandalwood paste. Nivedya (food offered to the deity) The food offered to the deity may vary according to the deity to which it is dedicated. The nivedya(s) offered to the various deities are Trimadhura, Velanivedya, Malarnivedya (flowers offered to the deity), Payasanivedya (sweets offered to the deity), Appanivedya (food offered to the deity). There are different types of Payasanivedya; they are palpayasa (sweet syrup made with milk), neipayasa (sweet syrup made with ghee), koottupayasa (sweet syrup made with a mixture), kadumpayasa (concentrated sweet syrup). The foods offered to God are also of different types and they are used preferably for different deities.

Vilakku (lamp)
Lamp which is lighted with ghee is the central one among all the other lamps. This lamp is mostly lighted inside the sanctum of the temple. Gingelly oil and coconut oil are used for lighting the lamps kept in the interior and exterior of the temple. A special offering called Neerajanavilakku (illumination-offering) is also there.

Others
Apart from the various offerings mentioned above, there are other offerings also. They are Ganapatihoma (an offering done to please Ganapati), Naleekeramadikkal (breaking of the coconut before the threshold of the temple as an offering), Vedivazhipadu (offering done with crackers), Thulabharam (offering something like sugar, jaggery, and plantain equivalent to the weight of the devotee), Karukahoma (an offering done with a variety of grass), Mrithyunjayahoma (an offering done to overcome death). Different types of offerings are done to please different deities. Each temple may have its own special offering. Each offering may have a special result. The major ones are pinpointed below:

Offering
Pushpanjali – for long life and for the cure of diseases

Rakhtapushpanjali – done for the fulfilment of desires and getting recovery from harms.

Swayamvararchana/Kumkumarchana- for the achievement of a happy married life

Sahasranamarchana – for attaining prosperity

Bhagavathiseva- for recovery from sufferings

Neivilakku/Neerajanavilakku- for the cure of arithritis, for solving Shanidoshas

Chandanam charthal(smearing sandalwood paste)-for the cure of diseases which occur due to heat conditions and skin diseases.

Dhara-for the healing of diseases, and for attaining peace of mind

Nirapara- for prosperity

Annadhana-for prosperity, and to save oneself from poverty and suffering

Niramala-for the fulfilment of desires

Chuttuvilakku-for the attainment of a peace of mind

There are numerous myths on the various religious offerings in Hindu mythology. When the offerings are done with a whole heart and intense devotion, the desire for the fulfilment of desires comes involuntarily to the mind of a devotee. The life-force (chaitanya) of God attained from the temple intensifies the faith of the devotees. This helps a devotee in achieving his desires. This is how offerings help a devotee to achieve fruitful results.

Brahmasree M.N.Sreejith Nampoothiri
(Managing Trustee & Chief Priest, Astro Tantrik Research Centre)

The valuable and splendid heritage of India is not relished or realized in its fullness, by the present generation of modern India. The relevance of maxims arises at this period of time. The works of true poets act as priceless pearls. The poems of great people work as maxims, reflects the glory and richness of Indian legacy. These maxims generate truthfulness, justice, morality, learning, and Karmasiddanta and engender hatred towards vices like adharma and wickedness. These maxims or proverbs are presented in books like ‘Hithopadesha’, ‘Neethishathaka’ and ‘Panchathantra’. Proverbs which are highly famous are mentioned below, from the treasury of infinite proverbs.
The talents and the results of the karmas of the previous birth are experienced in human life, which is the after-effect of previous births. Therefore, the results of the good and bad deeds done in this birth will have to be experienced in the next birth. If one gives priority to good deeds, he will get engrossed in Brahma. Therefore the initial karma should be performed by concentrating on the eternal Brahma.
Man should eat only for the sake of living and should not live for the sake of eating. Life is not meant for having pleasure only but is meant for experiencing the results of one’s karmas. Body, mind and soul make a complete man. Man should earn wisdom for this purpose. Wisdom is the ultimate source which guides a man to the real target of life. Brahma is the source of pleasure for everything.
One should not wander aimlessly pondering over the meaning and the after-effects of one’s duties or karmas. One should be ready to perform his karmas without bothering about its results. One should feel confident that the power of the eternal and Almighty God will guide him through all his ways.
Water does not possess a fixed shape or form of its own. Water takes on the form of the container in which it is kept. Likewise, man should try to bring out wisdom which lies hidden in his psychic unconscious.
Unfavourable circumstances and carelessness are the basic reasons which draw back man from achieving wealth or prosperity. If a man truly desires to free himself from all these limitations, he should perform his karmas in a most efficient way.
One should worship and perform his ritualistic duties with a spirit of dedication. One would not be able to experience the divine touch of God in temples, unless one finds God within oneself. This happens because he does not have the knowledge or sense to realize that the omnipotent and omnipresent God who resides within his heart.
If a foolish man is given the advice that “everything is brahma”, he may turn out to be a trouble for others. Only a person who frees himself from worldly ties and arrogance can relish the divine peace of God. Those people who conduct research in scientific field and the ones who perform social services will get true satisfaction in life.
No one can escape from the results of karma. Nobody can attain perfectness or completeness through self-sacrifice. Every human being on earth is forced to do a particular karma or the other, based on the talents with which he is blessed. No one can keep himself away from karma even for a moment.
The one who has succeeded in overcoming the passions or the desires of the five senses is deceiving oneself if he engages himself in other thoughts. The most dangerous enemy of the world is lust, which swallows all goodness and later turns itself into resentment.
Wisdom leads a person from the darkness of ignorance to light. Wisdom dazzles like the light of the sun, which crushes darkness. A truly religious man will not lead a worldly life and worldly troubles will not dishearten him. He will not be overjoyed by the gain of material pleasures.
A wise man will not find happiness in material pleasures, which are merely sources of sorrows. It may not give happiness for a wise man because there is always a beginning and end for material luxuries.
A yogi is a person who can overcome the passions of the five senses and who is ready to sacrifice himself for the sake of God. He enjoys the divine heavenly bliss during their life on earth itself.
The mind of a person can activate and deactivate his spirits. The man can act the part of a friend as well as an enemy.
Agnideva is the favourite deity of the Brahmins, whereas, the rishis believed that God sustains in the heart of a person. Foolish people treat idols as deities but wise people finds God everywhere. The beauty of an unwise man, the knowledge which is not utilized and the money which is left unused turns to be useless.
One should attain wisdom disregarding the fact that old age and death will come one day. Dharma should be practised with the knowledge that death is near to him. Flowers which are kept inside the palms, spreads the fragrance to both the hands. Likewise, the flowers and good people possess the similar quality of not showing any distinction between friends and enemies.
To show dislike when something is given to somebody, to show dishonour to somebody, to talk about the misdeeds of somebody and forget the names of dear ones are the characteristics of an ungrateful person. One should not reveal the loss of money, mental pain, trumpery which happens in the household, to another person. It is difficult to earn money and very hard to save the earned money. Whether money is earned or spent, it is the cause for all problems.
Wealth is as significant as the dust which sticks to the feet. Youth will pass away just like the flow of water. Life is as delicate as a dew-drop. It is very tender like lather. Whoever fails to perform the karma which he supposed to do, will surely regret in the fire of repentance at the time of old age. The only aim of wicked people is to earn wealth, whereas that of a common man is to achieve wealth and fame. But fame is the only aim of great men.
The one who examines the life of a rich man and compares his life with that of the former feels that he is poor. Nothing is eternal in this world except God’s love. Wealth and prosperity is temporary, human life is perpetual and salvation is the only everlasting gift of man.
Even if it’s not possible to follow the ways and life-style of great men completely, an attempt should be made from our part to follow them.
Performance of an evil act, hatred towards good people, enmity towards the powerful ones, and belief in women are the four gates which lead a man to death. The one who is not able to visualize the truth of a fact is a blind man.
The house of a childless man is void; the mind of a fool is void; and a poor man finds everything void. The one who stays in another man’s house earns nothing other than disrespect.
The one who restrains himself from doing help to a stranger is a miser. Great men treat the whole world as their family.
The wealth which is not destined to be utilized will get spoiled by some means. An orphan child left in forest may grow up by some means and the child, who is brought up at home may die of some other reasons. All these things happen as a result of the destiny of a person.
Even an enemy who visits our home should be respected. Even a tree will not stop giving shade to a person who comes near it to chop it off.
If the presence of God is with you, your enemy will be turned to friend, poison will turn sweet and adharma will be changed to dharma. If God is against you, everything will turn against you.
Even the union of small objects may turn out to be useful for large projects. A rope is made of grass but it can be utilized for fastening an elephant.
Even great men cannot escape from the hard realities of life.
If truth is weighed against a thousand ashwamedhas (horse-sacrifices), it can be understood that truth possesses much weight than a thousand ashwamedhas.
Even the wicked may perform dharma at the expense of torturing the good ones.
A Brahmin who is not happy with what he has, a kshetriya who is satisfied with what he has, a prostitute who feels shy for doing her job and a good woman who does not possess the quality of shyness will perish for sure.
Fellowship may bring good as well as bad effects.
A bee will fly in search of honey. Likewise, prosperity will follow a good man everywhere like the water which runs down from a mountain. A truly deserving person may achieve the things which he long for.
The mind of a person is revealed through his figure, behaviour, expressions, and way of speech, appearance and the way in which he performs himself.
A student can attain only a quarter of knowledge from his guru and should make use of his own intellect to gain another quarter of knowledge.
Another quarter of knowledge is derived from his peer-group and the remaining quarter should be possessed from his remaining life-time. It means that education of a person is completed in four stages.
The sun, moon, wind, fire, sky, earth, water, one’s own mind, day, night, dusk and dharma are the witnesses to the good and bad deeds committed by a person.
One should not get worried at times of sorrow and should not turn arrogant when he turns rich.
The real love of a friend can be realized at the time of danger, the bravery of a soldier at the time of war, the honesty of a person in repaying his debts and the love of a wife can be rated when her husband finds a shortage of money.
The one who faces a tough situation in life is eager to donate and his circumstances force him to be much more liberal.
One should save wealth to save oneself from poverty. The good ones will not have to stay hungry. If one fails to adore the Almighty God, he may loose his wealth. If the hard earned money is spent recklessly, one may have to face hardships.
The life-time, employment, wealth, education, death etc of a person is determined by God as soon as he starts growing in his mother’s womb.
The setting of sun everyday steals away a part of our life-time. Therefore one should think again and again before performing a particular karma.
The ignorant ones are capable of doing only small tasks and in executing these tasks they will have to face so many troubles. On the other hand, wise men will execute mighty tasks without undergoing any complication.
Health, education, fellowship with good people, birth in a well-to-do family, man-power are the things which can be achieved even without the aid of wealth.
Laziness, serving women, illness, love for mother-country, gratification (with what one possess), and cowardice are the hindrances which prevent one from attaining glory.
Unutilized knowledge, a woman in the hands of another man, poorly cultivated land, an army without an in-charge, will perish for sure.
A job which is done with the full use of knowledge and talent is highly glorious. Leading one’s livelihood with agriculture and business is satisfactory. It is sinful to lead one’s life by depending on somebody.
Great things can be achieved in life only through hard work. The prey for lion will not enter the mouth of a lion automatically.
Even animals are able to grasp things which are taught to them. If horses and elephants are made to walk, they will do it. But scholars have the ability to understand things with the power of assumption.
Wealth will always follow a hard-working man. Only the wicked believes that everything happens according to destiny. One should be willing to work in accordance with one’s capability.
If one dares to help a wicked man, he will have to meet with trouble. Consumption of milk will intensify the poison of the snake.
The fragrance of lotus, fish and water plants are different, even though each of them live in water. Likewise, the people of the same family may have extremely different characters.
A father, who creates debts for his son to pay, is an enemy to the latter. A mother with a loose character is an enemy. A beautiful wife is an enemy. An ignorant son is an enemy.
Debt, fire, enemy are the three things which will amplify by itself.
When one struggles to create an end to one problem, another one may come up. Likewise, so many troubles may come up, if there are enough loop-holes.
If one possesses only one intelligent son, his glory will shine like a moon which removes darkness and brings light.
A Rishi watering a mango tree with the holy herb in one palm is giving nourishment to the tree as well as offering libation to the spirit of the dead. It is better to lead a life without depending on anyone.
The one who lives for fulfilling the dreams of others is a wise man. The one who helps others only if his needs are not obstructed, is a normal man.
On the other hand, the one who hinder the needs of others for their personal needs are selfish and wicked.
It is said that sandal has a cooling nature. But the touch of a son is much more soothing than the application of sandalwood.
One should have the ability to control his anger. A wise man has the power to overcome the passions caused by the senses. Politeness adds on the beauty of a tribe, and charity intensifies the wealth of a person. A calm mind is a decoration for a meditative mind, forgiving mind is an adornment for a brave man and honesty is an adornment for dharma. Politeness is the most adorable quality among all these.
Before the initiation of a particular deed, one should see to it that the climate is favourable; who all will be his helpers, whether the deed is performed in a perfect area, whether one is able to achieve proper benefits from it, and should assess one’s own capability. All these things should be pondered over again and again.
How much ever a brave man is troubled, he will never lose his bravery. Even if fire is kept inverted, the flame will always move upwards.
The smell of onion will remain unchanged, even if it immersed in rose-water.
A true friend should be willing to do anything to his friend at anytime in the manner in which the hands protect the body and the eyelashes protect the eyes.
On the basis of the assistance provided by the good man, the wicked will also attain his qualities. Even though the colour of the kajal is black, it adds on beauty to the eyes of a lady.
Some nips off the bud of a plant, some plucks away the flowers, some plucks the fruits but nobody dares to water the plant during the summer season. (The people, who assisted you during your good times, will not assist you in times of danger.)
Patience is the power of the weak. It is also a decoration for the powerful. The mind of any man can be captured with the power of patience. What is the thing which cannot be achieved through patience?
Those who possess the power of patience can even win the hearts of the wicked.
If one possesses the weapon of forgiveness, there is no need of any other weapon. If one possesses knowledge there is no need of wealth. Shyness is a decoration for woman and if she has shyness as her quality she doesn’t need to have any other ornaments.
A student should be alert, conscious, active and simple.
Both the crane and the crow are dark. Then what is the difference between these two? The difference between these two birds can be identified during spring season.
Wisdom will provide fruitful results every time like a cow which yield milk everyday.
Death is associated with body, danger with wealth and parting with union. Everything on earth is transient.
A good wife advises her husband like a minister, serves him like a servant, beautiful like a goddess, patient like mother-earth, and should be lustful like a prostitute.
Everything on earth has its own charm. Anybody may get attracted to a thing which is appealing to the eye.
It is shameful to leave one’s job unfinished.
A person who maintains friendship with a wicked man will never achieve happiness. How can one cherish peace in family, if his son is quarrelsome?
How can a guru gain honour if his student is a foolish one?
External embellishments do not make the real adornment to a person. Having a good command over a language is the most precious adornment.
It is worthless to have a son who is ignorant and foolish. It is just like having blind eyes which may not help one in seeing things.
One should work hard to earn wealth. Is it possible to sell cows which don’t yield milk?
The bees get attracted to a flower as a result of its fragrance.
The worth of goodness is realized only by good people. The water in the river can be drunk whereas the water in the sea cannot be drunk.
If good seeds are sown in a fertile soil, it will bear fruit even if the cultivator is ignorant of the methods of cultivation.
Water, fire, poison, weapon, hunger, disease, fall from a mountain can take away the life of a person.
Association with good people can comfort the minds of depressed people.
A woman who gets weak as a result of hunger may leave her own son.
One has to be conscious about danger only till danger comes. When a problem arises one should find a suitable solution to solve it.
A real scholar will move his foot only after fixing another foot on the ground. One should not leave one position without attaining another one.
If a poor man possesses courage, its fine. Likewise, any food item will taste good, if it is served hot.
An ideal wife is equal to ten doctors. Likewise, Sun is as worthy as the result produced by ten wives. A mother is equal to ten suns.
The mind of a person deceived by his relatives tends to suspect even his relatives. A child who gets his mouth burnt after drinking sweet syrup may drink even curd slowly.
Snakes and wicked men-which one is better? Snakes are better because they will bite only when they are hurt, but wicked men will torment us in every move.
One should not develop friendship with wicked men even though they are adorned with scholarship. They are like snakes with gems over its heads.
One should not develop friendship or maintain enmity with evil people. If charcoal is touched when it is hot, it may burn one’s hand and if it is touched when cold, may make our hands smeared with ash.
One should not restrain oneself from doing a deed, fearing that the performance of that deed may create problems.
Good people will mingle easily with others as soon as they get acquainted with people. On the other hand, the wicked will mingle with others only for the attainment of their evil pleasures.
A wise man should be willing to leave his wealth and even his life, for the sake of others.
A rich man, a Brahmin and a king should never live in a place without a river and doctor.
Whoever wishes to attain wealth for the proper execution of dharma, should forget his desire.
An association which does not hold old men is not an association. An old man who does not advises his younger generation is not really a wise man.
Intelligence will not aid a man who does not possess the capability of taking a decision of his own. The lamp in the hand of a blind man will not help him to see the world.
Not even a single living creature will die on earth, until its time comes.
A sky appears to be beautiful with the presence of a rainbow, a woman seems to be pretty because of her virtues, a horse is admired because of its speed, that of a house because of its happiness, a language because of its grammar, an association with the intelligence of scholars, a tribe because of its sons and a river because of the lively presence of swans.
A man with a determined mind will not hesitate to climb even a mountain.
Wise men will put on an air of seriousness from outside but their hearts will be as soft as a feather. Wicked men will look soft and attractive only from outside.
A person, who becomes angry because of a substantial reason, will forget the matter as soon as the reason for his anger is solved.
A wise man will not turn away from doing good deeds, even if the mountains shake and the earth shiver.
Nobody can alter the will of God and nobody can change what the God does.
Death and re-birth are the two things which keep on recurring in the life of a human being.
Anybody can easily advise others but it is very difficult to practise dharma in one’s own life.
The strength of birds lies in sky, that of fish in water and that of babies lies in their cries.
A true friend restricts a person from doing wrong, holds the secrets regarding his friend close to his heart, will not leave him in times of danger, and helps him at the right time.
A good son makes his parents happy through his good deeds.
The knowledge contained in text books, the wealth in the hands of somebody and a son who lives abroad are worthy only for name sake.
Our body is getting demolished day by day but it cannot be realized before the time of death.
True people will not forget the aid given to them by others. Likewise, a coconut tree bears fruit till the end of its lifetime as a gratitude for the water offered to it.
The great lesson which should be learned from a lion is that it will utilize its full effort from the beginning towards the end in accomplishing a task.
It’s useless to convince the mind of foolish people.
One should wake up early in the morning, fight with equals, dividing one’s food equally with relatives and searching for prey by oneself are the lessons which should be learned from a hen.
One should be ready to leave one’s life for the sake of protecting dignity.
The good people will turn more humble when they attain prosperity. This is an inherent quality of generous people.
The good lessons which should be learned from a dog are, eating much food, to be happy with what it is given, sleeping easily, waking up easily, loving its master, and showing bravery.
Being affected by morning or evening sunlight, withstanding the smoke from graveyard, having sexual union with an old lady, drinking water from a pond, having curd at night are the things which aggravate a disease.
A good advice given by a child should be taken seriously by intelligent people.
A guest should be given honour and reverence and should be welcomed in the most decent way.
An eccentric, careless man, tired man, short-tempered man, greedy man, a coward and a lover does not realize the power of dharma.
Only few people will realize the worth of the goodness and virtues of others.
Only wise men will practise what they speak but the wicked will preach but won’t practise.
It’s really shameful for one to become a slave of another because God has created everyone equally without any distinction.
A cat, buffalo, goat, crow and an evil man should not be trusted.
The parents, who do not educate their child at his childhood, are actually his enemies. When he enters an assembly, he has to sit with his head bowed like a crane among a group of swans.
Wisdom will protect a man from danger, like a mother. It encourages him to perform wise things, like a father. It helps him to forget his sorrows and consoles him, like a wife. Wisdom helps him to attain wealth and fame.
A pleasant face, bright eyes, pleasing speech, kind words and intense love are the qualities of good people.
Happiness wipes out sorrow; winter keeps out summer and profit removes agony. Wisdom helps a man in overcoming danger.
A foolish man spoils his whole wealth in the fear of spending a small amount of money.
Wise men believe that life is union of wisdom, glory and dignity.
As water is dug out from deep earth, wisdom should be earned from a guru through reverence and service.
The glory and ability of a person is tested through his intelligence, karma, character and family.
A chariot will not run with one wheel. Luck will not help a person in achieving fame. Only hard work will help a person in reaching his destination.
The virtues of a person are revealed through his behaviour. The fragrance of musk will spread automatically and cannot be prevented.
The happiness which comes after sorrow gives much relief and comfort. The shadow of a tree appears to be much pleasing to a person who takes rest under it after walking out in the sun.
A debate should be made only among the fittest and the richest. An argument should not be done among a good man and a wicked man.
If a man lives exclusively for himself, he is selfish.
If one fails to find respect, job for a living, and relatives and education in a particular place, he should not hesitate to leave that place.
Study of science will not help a person who is insensible.
There is no need to beautify a thing which is lovely by nature. Will anybody apply colour on precious stones or gems?
The one, who gave green colour to parrots, white colour to swans and a variety of colours to peacocks, will provide all your needs.
Youth, wealth and nonsense are the things which may lead a person to his downfall. Therefore a person who possesses all these things at a time may definitely face danger.
The chariot of the sun possesses only one wheel. Even then sun moves around the whole world everyday. A good man will be righteous in his ways and it’s not because of the aid of the material benefits he has.
The wisdom of a person shines in glory because of the presence of his guru.
A rich man can expect evil consequences from his king, relatives, from water and fire any time.
All the desires of a child should be granted till he becomes five years old. For the next ten years he should be treated like a servant and should be made to do all tasks. From the age of sixteen, he should be treated like a friend. He should be made to identify the distinction between right and wrong.
A man born in a reputed family, handsome, young and wealthy is said to be unlucky if he is uneducated. He is just like a flower without fragrance.
A student will forget his master as soon as he finishes his education. A man will forget his mother when he gets married. When a woman gets a baby, she forgets her husband. Likewise, a patient will forget his doctor as soon as he is cured.
A man who possesses a vaulting ambition or desire will turn poor. If one has a mind with contentment, it is the greatest wealth.
A lovely dress is a major adornment. Ghee is important for food; virtue is significant for a woman and wisdom for a wise man.
Wisdom will amplify simplicity. One can achieve wealth and glory through the power of wisdom. One can attain prosperity through the execution of dharma.
When one stays away from one’s homeland, wisdom will do the part of a relative.
Wisdom is the guru of even, great men. Wisdom is adored by kings and ministers. An illiterate man is just like an animal.
A man born in a reputed family will be treated as an idiot if he is ignorant.
A wife who is quarrelsome, who supports another man, blames her husband is wicked by nature and she should be divorced.
A man who faces the cruel realities of life despises his fortune. An ignorant man never understands the mistakes in his karmas.
Honey should be extracted even from poison. Gold should be taken even from shit. It is respectable to achieve wisdom even from the wicked. One can marry a good woman even from the lowest community.
A good man gets associated with good people and a wicked one gets associated with evil people. Inherent qualities of a person will never leave him until his death.
Even one virtue may outnumber all other defects.
The poison of a scorpion lies in its tail. The poison of a mosquito lies in its head. The poison of a snake lies in its teeth. But the body of a wicked man is full of poison.
It is said that one should stay ten feet away from a horse and thousand feet away from an elephant.
Scientific medications are available for every disease but no medications can cure the wickedness of an evil man.
A foolish man will have to meet with thousands of problems day by day.
The parents of a bride desires to have well-educated groom whereas, a bride longs to have a groom who is handsome and smart.
One should not generate harm to others. It is a basic law of dharma.
One should be willing to utilize every moment of a day to perform good deeds.
It is good people who proclaims and appreciates the goodness and virtues of others.
If the world is conquered with honesty, justice can be earned with generosity, but enemies can be conquered only through the power of an arrow.
A friend should be influenced with friendship, elders with respect, and women with generosity and hospitality, and others can be attracted through a good behaviour.
A snake will not become weak even if it stays hungry. Likewise, the wild elephants attain more strength even after consuming wild grass. The ultimate aim of man is to live happy forever.
One should to get into action without prior thinking.
Nobody can change the will of God and it is impossible for a man to change the destiny of another man which God has kept in store for him.
One can quench his hunger through the consumption of wild grass in the forest. Will anybody commit a great sin for quenching his hunger?
It is better to stay friendly and happy with the relatives, even if they prove to be useless.
One should try to plant trees which will produce good fruits and that which will provide shade.
A cub pounces on an elephant even if it is small. Likewise, age will not act as a barrier for brave and confident people to do great things.
A donkey carries its load even if it feels tired, and bears heat and cold, and remains happy always. Man should learn these three lessons from a donkey.
A swine gives birth to a thousand young ones within a short period of time. On the other hand, an elephant gives birth to a young one by taking a long period of time, but it is loved by kings and noblemen.
One may have a good body and he may possess a beautiful wife but if his mind is not united with the Paramatma, his life is of no use.
It is admirable to perform one’s own duty in an efficient way rather than engaging in someone else’s work.
A truly religious person will be willing to help and serve anybody.