Idol-Worship Develops Devotion
Idol-worship makes concentration of man simpler and easier. You can bring before your mind’s eye the great Lilas the Lord has played in His particular Avatara in which you view Him. This is one of the easiest modes of Self-realisation.
Just as the picture of a famous warrior evokes heroism in your heart, so also a look at the picture of God will elevate your mind to divine heights. Just as the child develops the maternal Bhava (mother-feeling) of the future caressing, nursing, protecting mother by playing with its imaginary toy-child made up of rags and suckling the child in an imaginary manner, so also the devotee develops the feeling of devotion by worshipping the Pratima and concentrating on it.
Regular Worship Unveils The Divinity In The Idol
Regular worship (Puja) and other modes of demonstrating our inner feeling of recognition of Divinity in the idol unveil the Divinity latent in it. This is truly a wonder and a miracle. The picture comes to life. The idol speaks. It will answer your questions and solve your problems. The God in you has the power to awaken the latent Divinity in the idol. It is like a powerful lens that focuses the sun’s rays on to a bundle of cotton. The lens is not fire and the cotton is not fire either nor can the sun’s rays, by themselves, burn the cotton. When the three are brought together in a particular manner, fire is generated and the cotton is burnt. Similar is the case with the idol, the Sadhaka and the all-pervading Divinity. Puja makes the idol shine with the divine resplendence. God is then enshrined in the idol. From here, He will protect you in a special manner. The idol will perform miracles. The place where it is installed is at once transformed into a temple, nay, a Vaikuntha or Kailasa in reality. Those who live in such a place are freed from miseries, from diseases, from failures and from Samsara itself. The awakened Divinity in the idol acts as a guardian angel blessing all, conferring the highest good on those who bow to it.
The Image, A Mass Of Chaitanya
The idol is only a symbol of the Divine. A devotee does not behold therein a block of stone or a mass of metal. It is an emblem of God for him. He visualises the Indwelling Presence in the Murti or image. All the Saiva Nayanars, saints of South India, attained God-realisation through worship of the Linga, the image of Lord Siva. For a devotee, the image is a mass of Chaitanya or consciousness. He draws inspiration from the image. The image guides him. It talks to him. It assumes human form to help him in a variety of ways. The image of Lord Siva in the temple at Madurai in South India helped the fuel-cutter and the old woman. The image in the temple at Tirupati assumed human form and gave witness in the court to help His devotees. There are marvels and mysteries. Only the devotees understand these.
When Idols Became Alive
For a Bhakta or a sage, there is no such thing as Jada or insentient matter. Everything is Vasudeva or Chaitanya—Vasudevah Sarvam Iti. The devotee beholds actually the Lord in the idol. Narsi Mehta was put to the test by a king. The king said: “O Narsi, if you are a sincere devotee of Lord Krishna, if as you say the idol is Lord Krishna Himself, let this idol move.” According to the prayer of Narsi Mehta, the idol moved. The sacred bull Nandi before Siva’s idol took the food offered by Tulsidas. The Murti played with Mira Bai. It was full of life and Chaitanya for her.
When Appayya Dikshitar went to the Tirupati temple in South India, the Vaishnavas refused him admission. The next morning they found the Vishnu Murti in the temple changed into Siva Murti. The Mahant was much astonished and startled, asked pardon and prayed to Appayya Dikshitar to change the Murti again into Vishnu Murti.
Kanaka Dasa was a great devotee of Lord Krishna in Udipi, in the district of South Kanara, in South India. He was not allowed to enter the temple on account of his low birth. Kanaka Dasa went round the temple and saw a small window at the back of the temple. He seated himself in front of the window. He was soon lost in singing songs in praise of Lord Krishna. Many people gathered round him. They were very much attracted by the sweet melody of his music and the depth of his devotion. Lord Krishna turned round to enable Kanaka Dasa to get His Darsana. The priests were struck with wonder. Even today, pilgrims are shown the window and the place where Kanaka Dasa sat and sang.
The Murti is the same as the Lord, for it is the vehicle of the expression of the Mantra-Chaitanya which is the Devata. The same attitude should the devotee have in regard to the Murti in the temple, which he would evince if the Lord would appear before him in person and speak to him in articulate sound.
Vedanta And Idol-Worship
A pseudo-Vedantin feels himself ashamed to bow or prostrate himself before an idol in the temple. He feels that his Advaita will evaporate if he prostrates himself. Study the lives of the reputed Tamil saints, Appar, Sundarar, Sambandhar, etc. They had the highest Advaitic realisation. They saw Lord Siva everywhere and yet they visited all temples of Siva, prostrated before the idol and sang hymns which are on record now. The sixty-three Nayanar saints practised Charya and Kriya only and attained God-realisation thereby. They swept the floor of the temple, collected flowers, made garlands for the Lord and put on lights in the temple. They were illiterate, but attained the highest realisation. They were practical Yogis and their hearts were saturated with pure devotion. They were embodiments of Karma Yoga. All practised the Yoga of Synthesis. The idol in the temple was all Chaitanya or Consciousness for them. It was not a mere block of stone.
Madhusudana Swami, who had Advaitic realisation, who beheld oneness of the Self and who had Advaitic Bhava, was intensely attached to the form of Lord Krishna with flute in His hands.
Tulasidas realised the all-pervading essence. He had cosmic consciousness. He communed with the all-pervading, formless Lord. And yet, his passion for Lord Rama with bow in His hand did not vanish. When he had been to Vrindavana and saw the Murti of Lord Krishna with flute in His hands, he said: “I will not bow my head to this form.” At once Lord Krishna’s form assumed the form of Lord Rama. Then only he bowed his head. Tukaram also had the same cosmic experience as that of Tulasidas. He sings in his Abhanga: “I see my Lord all-pervading, just as sweetness pervades the sugar-cane;” and yet, he always speaks of his Lord Vitthala of Pandarpur with His hands on the hips. Mira also realised her identity with the all-pervading Krishna, and yet she was not tired of repeating again and again: “My Giridhara Nagar.”
From the above facts, we can clearly infer that one can realise God through worship of Murti or idol; that the worship of the Lord in Saguna form is a great aid for the realisation of the Lord in His all-pervading, formless aspect also; that the worship of the Murti is very essential for the purpose of concentration and meditation in the beginning and that such a worship is not in anyway a hindrance to the attainment of God-consciousness. Those who vehemently attack Murti Puja are groping in extreme darkness and ignorance, and they have no real knowledge of Puja and worship. They enter into unnecessary vain debates and discussion against Murti Puja to show that they are learned persons. They have not done any real Sadhana at all. They are persons who have made idle talking and tall talk their habit and profession. They have ruined themselves. They have unsettled the minds of countless persons and ruined them also. The whole world worships symbols and Murtis only in some form or the other. The mind is disciplined in the beginning by fixing it on a concrete object or symbol. When it is rendered steady and subtle, it can be fixed later on, on an abstract idea such as ‘Aham Brahma Asmi.’ When one advances in meditation, the form melts in the formless and he becomes one with the formless essence. Image worship is not contrary to the view of Vedanta. It is rather a help.
Those who have not understood the philosophy and significance of idol-worship will have, now at least, a clear understanding of them. Their eyes will be opened now. Ignorant persons only, who have not studied Sastras and who have not associated with Yogis, sages and Bhaktas, raise unnecessary arguments against idol-worship.
From Ritualistic Bhakti To Para-Bhakti
Bhakti is of two kinds, viz., higher Bhakti or Para-Bhakti, and lower Bhakti or ritualistic Bhakti. Ritualistic worship is Vaidhi or Gauni Bhakti. It is formal Bhakti. Vaidhi Bhakti is the lower type of devotion depending on external aids. The mind becomes purer and purer. The aspirant gradually develops love for God through ritualistic worship. He who does ritualistic worship rings bells, adores a Pratika (symbol) or Pratima (image), does Puja with flowers and sandal paste, burns incense, waves light before the image, offers Naivedya or food for God, etc.Mukhya Bhakti or Para Bhakti is advanced type of devotion. It is higher Bhakti. It transcends all convention. A devotee of this type knows no rule. He does not perform any external worship. He beholds his Lord everywhere, in every object. His heart is saturated with love for God. The whole world is Vrindavana for him. His state is ineffable. He attains the acme of bliss. He radiates love, purity and joy wherever he goes and inspires all who come in contact with him.
The aspirant who worships the idol in the beginning beholds the Lord everywhere and develops Para Bhakti. From Vaidhi Bhakti, he passes on to Ragatmika Bhakti or Prema Bhakti. He beholds the whole world as the Lord. The ideas of good and bad, right and wrong, etc., vanish. He sees the Lord in a rogue, dacoit, cobra, scorpion, ant, dog, tree, log of wood, block of stone, sun, moon, stars, fire, water, earth, etc. His vision or experience baffles description. Glory to such exalted Bhaktas who are veritable Gods on earth, who live to lift others from the quagmire of Samsara and save them from the clutches of death!
Hinduism leads the aspirants gradually from material images to mental images, from the diverse mental-images to the one Personal God, and from the Personal God to the Impersonal Absolute or the Transcendental Nirguna Brahman.
The Glory Of Hindu Philosophy And Hindu Mode Of Worship
How sublime is Hindu philosophy and Hindu mode of worship! It does not stop or end with worship of idol alone. The Sadhaka is taken, step by step, to higher stages of devotion and Samadhi or communion, through the worship of the idol. Though he worships the idol, he has to keep before his mental eye the all-pervading Lord. He has to feel His presence in his heart and in all objects also. Even in worshipping a small idol, he has to repeat the Purusha-Sukta and to think of the Virat Purusha with countless heads, countless eyes, countless hands, etc., who extends beyond the universe, the Lord or the Atman who dwells in the hearts of all beings. The same man who burns incense, scented sticks and camphor before the idol says: “The sun does not shine there nor the moon nor the stars nor the lightning. How then could the little fire shine there? All shine after Him. His effulgence alone illumines the whole world.” The ways and rules of worship—Puja Vidhi—and the secrets of worship that are described in the Hindu scriptures, are scientifically accurate and highly rational. It is only ignorant people who have not studied the scriptures and who have not associated with the devotees and great souls, who vilify worship of idols or Murtis.Every other religion lays certain fixed dogmas and attempts to force people to follow them. It has only one kind of drug to treat several diseases. It gives only one kind of food for all and for all conditions. It places before the followers only one coat. It must fit Albert, Atkinson, Ahluwalia, Antony and Abdul Rehman. The Hindus know that the images, crosses and crescents are simply so many symbols to fix the mind in the beginning for developing concentration, so many concrete pegs to hang their spiritual ideas and convictions on. The symbol is not necessary for everyone. It is not compulsory in Hinduism. It is not needed for an advanced Yogi or sage. Symbol is like the slate which is useful for a boy of the first standard. Those who are not in need of it have no right to say that it is wrong. If they say that it is wrong, they only betray their ignorance.
Conclusion
There is nothing wrong in worshipping an idol in the beginning. You must superimpose God and His attributes on the idol. You must think of the Antar-Atman hidden in the idol. The aspirant gradually begins to feel that the Lord he worships is in the idol, in the hearts of all creatures and in all the names and forms of this universe. He begins to feel His presence everywhere.Idol-worship is only the beginning of religion. Certainly it is not its end. The same Hindu scriptures, which prescribe idol-worship for beginners, speak of meditation on the Infinite or the Absolute and contemplation of the significance of Tat Tvam Asi Mahavakya, for advanced aspirants.
There are different stages of worship. The first is the worship of idols. The next is recitation of Mantras and offering of prayers. Mental worship is superior to worship with flowers. Meditation on the Absolute or the attributeless Nirguna Brahman is the best of all.
The supreme state is Self-realisation or Brahma-sakshatkara. The second in rank is meditation. The Yogi practises Sadhana or unceasing meditation on the Supreme Self. The third is the worship of symbols. The fourth is the performance of rituals and pilgrimages to holy places. The Sastras and Gurus are like kind mothers. They take hold of the hands of the aspirants, take them step by step, stage by stage, till they are established in Nirvikalpa Samadhi or superconscious state. They prescribe gross forms of Sadhana or spiritual practices for the neophytes or beginners with gross mind and give lessons on abstract meditation for the advanced aspirants who are endowed with pure, subtle and sharp intellect.
Each marks a stage of progress. The human soul makes different kinds of attempts to grasp and realise the Infinite or the Absolute according to his strength or degree of evolution. He soars higher and higher, gathers more and more strength, and eventually merges himself in the Supreme and attains oneness or identity.
Glory to the Hindu Rishis and the Hindu scriptures who take the aspirants from the lower to the higher form of worship, stage by stage, step by step, and ultimately help them to rest in the attributeless, all-pervading, formless, timeless, spaceless Brahman or the infinite and unconditioned Brahman of the Upanishads.
Beloved children of the Lord! Shed your ignorant disbelief this moment. Enshrine supreme, unshakable, living faith in your heart this very moment. Recall to your mind the glorious examples of Sri Mira, Sri Ramakrishna Paramahamsa and the South Indian Alvars and Nayanars. They believed and they reaped the rich spiritual harvests. You too can enjoy great peace, happiness and prosperity here, and attain Him here and now, if you have this faith in idol-worship.
Though you may perform external worship at regular intervals, let the internal worship of the Lord in your heart be constant and unbroken. Here worship attains completeness. Life is divine worship. May you realise the significance of the universal worship of the Virat in daily life, and performing it, attain the summum bonum of life. May the Lord bless you all.
Description
Theological Classifications
Hinduism—A Fellowship Of Faiths And A Federation Of PhilosophiesHindu theology is mainly the study and doctrine of the worship and adoration of six forms of the Godhead as Ganesa, Devi (Durga, Lakshmi, Sarasvati), Siva, Vishnu, Surya and Skanda. These aspects of divine worship are known as Shanmatas, or the sixfold religious practice of the Hindus.
Hinduism is extremely catholic, liberal, tolerant and elastic. This is the wonderful feature of Hinduism. A foreigner is struck with astonishment when he hears about the diverse sects and creeds of Hinduism. But these varieties are really an ornament to Hinduism. They are not certainly its defects. There are various types of minds and temperaments. So there should be various faiths also. This is but natural. This is the cardinal tenet of Hinduism. There is room in Hinduism for all types of souls—from the highest to the lowest—for their growth and evolution.
The term Hinduism is most elastic. It includes a number of sects and cults, allied, but different in many important points. Hinduism has, within its fold, various schools of Vedanta; Vaishnavism, Saivism, Saktism, etc. It has various cults and creeds. It is more a League of Religions than a single religion with a definite creed. It accommodates all types of men. It prescribes spiritual food for everybody, according to his qualification and growth. This is the beauty of this magnanimous religion. This is the glory of Hinduism. Hence there is no conflict among the various cults and creeds. The Rig-Veda declares: “Truth is one; sages call it by various names—Ekam Sat Viprah Bahudha Vadanti.” The Upanishads declare that all the paths lead to the same goal, just as cows of variegated colours yield the same white milk. The Lord Krishna says in the Gita: “Howsoever men approach Me, even so do I welcome them, for the path men take from every side is Mine.” All diversities are organised and united in the body of Hinduism.
It is rather difficult to answer the question: “What is Hinduism?” It is a fellowship of faiths. It is also a federation of philosophies. It provides food for reflection for the different types of thinkers and philosophers all over the world. All sorts of philosophy are necessary. What appeals to one may not appeal to another, and what is easy for one may be difficult for another. Hence the need for different standpoints. All philosophies of Hinduism are points of view. They are true in their own way. They take the aspirant step by step, stage by stage, till he reaches the acme or the pinnacle of spiritual glory.
Sanatana-Dharmists, Arya-Samajists, Deva-Samajists, Jainas, Bauddhas, Sikhs and Brahma-Samajists are all Hindus only, for they rose from Hinduism, and emphasised one or more of its aspects.
The Hindus are divided into three great classes, viz., Vaishnavas who worship the Lord as Vishnu; Saivas who worship the Lord as Siva; and Saktas who adore Devi or the Mother aspect of the Lord. In addition, there are the Sauras, who worship the Sun-God; Ganapatyas who worship Ganesa as supreme; and Kaumaras who worship Skanda as the Godhead.
The Vaishnavas
Sri SampradayinsThe Vaishnavas are usually distinguished into four principal Sampradayas or sects. Of these, the most ancient is the Sri Sampradaya founded by Ramanuja Acharya. The followers of Ramanuja adore Vishnu and Lakshmi, and their incarnations. They are called Ramanujas or Sri Sampradayins or Sri Vaishnavas. They all repeat the Ashtakshara Mantra: ‘Om Namo Narayanaya.’ They put on two white vertical lines and a central red line on the forehead.
Vedanta Desika, a follower of Ramanuja, introduced some reform in the Vaishnava faith. This gave rise to the formation of two parties of Ramanujas, one called the Northern School (Vadagalai) and the other the Southern School (Tengalai). The Tengalais regard Prapatti or self-surrender as the only way to salvation. The Vadagalais think that it is only one of the ways. According to them, the Bhakta or devotee is like the young one of a monkey which has to exert itself and cling to its mother (Markata-Nyaya or Monkey Theory); whereas, according to the Southern School, the Bhakta or devotee is like the kitten which is carried about by the cat without any effort on its own part (Marjala-Nyaya or Cat-hold Theory). The Northern School accept the Sanskrit texts, the Vedas. The Southerners have compiled a Veda of their own called ‘Nalayira Prabandha’ or ‘Four Thousand Sacred Verses’, in Tamil, and hold it to be older than the Sanskrit Vedas. Really, their four thousand verses are based on the Upanishad portion of the Vedas. In all their worship, they repeat sections from their Tamil verses.
The Vadagalais regard Lakshmi as the consort of Vishnu. Herself infinite, uncreated and equally to be adored as a means (Upaya) for release. The Tengalais regard Lakshmi as a created female being, though divine. According to them, she acts as a mediator or minister (Purushakara), and not as an equal channel of release.
The two sects have different frontal marks. The Vadagalais make a simple white line curved like the letter U to represent the sole of the right foot of Lord Vishnu, the source of the Ganga. They add a central red mark as a symbol of Lakshmi. The Tengalais make a white mark like the letter Y which represents both the feet of Lord Vishnu. They draw a white line half down the nose.
Both the sects brand the emblems of Vishnu—the discus and the conch—on their breasts, shoulders and arms.
The Tengalais prohibit their widows from shaving the head.
The usual surnames of the Ramanuja Brahmins are Aiyangar, Acharya, Charlu and Acharlu.
Ramanandis
The followers of Ramananda are the Ramanandis. They are well-known in upper Hindusthan. They are a branch of the Ramanuja sect. They offer their worship to Lord Rama, Sita, Lakshmana and Hanuman. Ramananda was a disciple of Ramanuja. He flourished at Varanasi about the beginning of the fourteenth century. His followers are numerous in the Ganga valley of India. Their favourite work is the ‘Bhakti-Mala’. Their sectarian marks are like those of the Ramanujas. The Vairagis are the ascetics among the Ramanandis.
Vallabhacharins Or
Krishna Sampradayins
The
Vallabhacharins form a very important sect in Bombay, Gujarat and the Central
India. Their founder was born in the forest Champaranya in 1479. He is regarded
as an incarnation of Krishna. The Vallabhacharins worship Krishna, as
Bala-Gopala. Their idol is one representing Krishna in his childhood till his
twelfth year. The Gosains or teachers are family men. The eight daily
ceremonials for God in the temples are Mangala, Sringara, Gvala, Raja Bhoga,
Utthapana, Bhoga, Sandhya and Sayana. All these represent various forms of
adoration of God.
The mark on
the forehead consists of two red perpendicular lines meeting in a semicircle at
the root of the nose and having a round spot of red between them. The necklace
and rosary are made of the stalk of the Tulasi (holy Basil).
The great
authority of the sect is the Srimad-Bhagavata as explained in the Subodhini,
the commentary thereon of Vallabhacharya. The members of the sect should visit
Sri Nathdvara, a holy shrine, at least once in their lives.
The Chaitanyas
This sect
is prominent in Bengal and Orissa. The founder, Chaitanya Mahaprabhu or Lord
Gouranga, was born in 1485. He was regarded as an incarnation of Lord Krishna. He took Sannyasa at the age of twenty-four. He
went to Jagannath where he taught Vaishnava doctrines.
The
Chaitanyas worship Lord Krishna as the Supreme Being. All castes are admissible
into the sect. The devotees constantly repeat the Name of Lord Krishna.
Chaitanya’s
Charitamirita by Krishna Das is a voluminous work. It contains anecdotes of
Chaitanya and his principal disciples and the expositions of the doctrines of
this sect. It is written in Bengali.
The
Vaishnavas of this sect wear two white perpendicular streaks of sandal or
Gopichandana (a kind of sacred earth) down the forehead uniting at the root of
the nose and continuing to near the tip. They wear a close necklace of small
Tulasi beads of three strings.
The Nimbarkas
The founder
of this sect is Nimbarka or Nimbaditya. He was originally named Bhaskara
Acharya. He is regarded as an incarnation of the Sun-God (Surya). The followers worship Krishna and Radha conjointly. Their
chief scripture is the Srimad-Bhagavata Purana.
The
followers have two perpendicular yellowish lines made by Gopichandana earth
drawn from the root of the hair to the commencement of each eyebrow and there
meeting in a curve. This represents the footprint of the Lord Vishnu.
The
Nimbarkas or Nimavats are scattered throughout the whole of upper India. They
are very numerous around Mathura. They are also the most numerous of the
Vaishnava sects in Bengal.
The Madhvas
The Gurus of the Madhva sect are Brahmins and Sannyasins. The followers bear the impress of the symbols of Vishnu upon their breasts and shoulders. They are stamped with a hot iron. Their frontal mark consists of two perpendicular lines made with Gopichandana and joined at the root of the nose. They make straight black line, with a charcoal from incense offered to Krishna, which terminates in a round mark made with turmeric.
The Madhvas are divided into two classes called the Vyasakutas and the Dasakutas. They are found in Karnataka.
Truthfulness, study of scriptures, generosity, kindness, faith and freedom from envy form the moral code of Madhvas. They give the Lord’s Names to their children (Namakarana), and mark the body with His symbols (Ankana). They practise virtue in thought, word and deed (Bhajana).
Radha Vallabhis
Radha Vallabhis worship Krishna as Radha-Vallabha, the Lord or Lover of Radha. Harivans was the founder of this sect. Seva Sakhi Vani gives a detailed description of the notion of this sect and more of their traditions and observances.
Charana Dasis, Dadu Panthis, Hari Chandis, Kabir Panthis, Khakis, Maluk Dasis, Mira Bais, Madhavis, Rayi Dasis, Senais, Sakhi Bhavas, Sadma Panthis, are all Vaishnava sects.
The Saivas
Smarta Brahmins Of The South
The Saiva
Brahmins of the Tamil Nadu have their title Aiyer. They are called
Smartas. They all wear three horizontal lines of Bhasma or Vibhuti (holy ash)
on their forehead. They all worship Lord Siva. The different sects are:
1. Vadamas:
Vada Desa Vadamas, Chola Desa Vadamas and Inji Vadamas; 2. Brihatcharanam: Mazhainattu
Brihatcharanam, Pazhamaneri Brihatcharanam, Milaghu Brihatcharanam and
Kandramanikka Brihatcharanam; 3. Vathimars; 4. Ashtasahasram; 5. Choliyas:
Otherwise called Pandimars and inhabitants of Tiruchendur; and 6. Gurukkal:
A sub-sect of Vadamas not recognised as one amongst them and whose duties are
to worship at temples. They are also known by the name of Pattar in southern
districts of Madras. These are different from Archaks. Archaks belong to any of
the above sub-sects and intermarry with persons of other professions, but not Gurukkal
or Pattar. While Gurukkal is used only for Saivites, Pattar and Archak are used
for Vaishnavites also.
Saiva Brahmins Of Malabar
1.
Nambudiri, 2. Muse and 3. Embrantiri.
Saiva Brahmins Of Bengal
l.
Chakravarti, 2. Chunder, 3. Roy, 4. Ganguli, 5. Choudhury, 6. Bisvas, 7.
Bagchi, 8. Majumdar and 9. Bhattacharji.
Saiva Brahmins Of Karnataka
1. Smarta,
2. Haviga, 3. Kota, 4. Shivalli, 5. Tantri, 6. Kardi and 7. Padya.
Telugu Smartas
1.
Murukinadu, 2. Velanadu, 3. Karanakammalu, 4. Puduru Dravidis, 5. Telahanyam,
6. Konasimadravidi and 7. Aruvela Niyogis.
Lingayats
They
are called Vira Saivas. They are found in Mysore and Karnataka. They wear on
their neck a Linga of the Lord Siva put in a small silver box. Other Saiva Sects
Akas Mukhis, Gudaras, Jangamas, Karalingis, Nakhis, Rukharas, Sukharas, Urdhabahus, Ukkaras are all Saiva sects.
The Saktas
The Saktas are worshippers of Devi, the Universal Mother. Dakshinis, Vamis, Kancheliyas, Kararis are all Sakta sects.Miscellaneous
The Sauras adore the Sun, the Ganapatyas adore Ganesa, and the Kaumaras adore Skanda.The non-Brahmins of South India are Naidu, Kamma Naidu, Cherty, Mudaliar, Gounder, Pillai, Nair, Nayanar and Reddy.
Nanak Shahis of seven classes (viz., Udasis, Ganjbakshis, Ramrayis, Sutra Shahis, Govinda Sinhis, Nirmalas, Nagas), Baba Lalis, Prana Nathis, Sadhus, Satnamis, Siva Narayanis are other miscellaneous sects.
The Arya Samajists And The Brahma Samajists
The founder of the Arya Samaj was Swami Dayananda Sarasvati, who was born in Kathiawar in 1824. This Samaj is more of a social institution, with a religious background. It has Gurukulas, schools and Pathasalas. The Suddhi Sabha is a proselytising branch of the Arya Samaj.The Brahma Samaj was founded originally by Raja Ram Mohan Roy, early in the nineteenth century. The Brahma Samajists do not perform idol-worship. Keshab Chandra Sen introduced some changes in the year 1860. There are now two branches within the Samaj, viz., Adi Brahma Samaj which holds to the tenets laid down by Raja Ram Mohan Roy and the Sadharana Brahma Samaj which is a little modern and which follows Keshab Chandra Sen more closely. The Samaj has followers in Bengal.
Sadhus And Sannyasins
Salutations unto the ancient Rishis, seers, saints, Paramahamsa Sannyasins and Sadhus, who are the repositories of divine knowledge and wisdom and who guide the destiny of the world in the past, present and future.Every religion has a band of anchorites who lead the life of seclusion and meditation. There are Bhikkus in Buddhism, Fakirs in Mohammendanism, Sufistic Fakirs in Sufism, and Fathers and Reverends in Christianity. The glory of a religion will be lost absolutely if you remove these hermits or Sannyasins or those who lead a life of renunciation and divine contemplation. It is these people who maintain or preserve the religions of the world. It is these people who give solace to the householders when they are in trouble and distress. They are the messengers of the Atman-knowledge and heavenly peace. They are the harbingers of divine wisdom and peace. They are the disseminators of Adhyatmic science and Upanishadic revelations. They heal the sick, comfort the forlorn and nurse the bedridden. They bring hope to the hopeless, joy to the depressed, strength to the weak and courage to the timid, by imparting the knowledge of the Vedanta and the significance of the ‘Tat Tvam Asi’ Mahavakya.
Sanaka, Sanandana, Sanat-Kumara and Sanat-Sujata were the four mind-born sons of Lord Brahma. They refused to enter the Pravritti Marga or worldly life and entered the Nivritti Marga or the path of renunciation. The four Kumaras were the pioneers in the path of Sannyasa. Sri Dattatreya also is among the original Sannyasins. The Sannyasins of the present day all descendants of the four Kumaras, Dattatreya and Sankaracharya.
Sri Sankaracharya, regarded as an Avatara of Lord Siva and the eminent exponent of Kevala Advaita philosophy, established four Mutts—one at Sringeri, another at Dvaraka, a third at Puri and a fourth at Joshi-Mutt in the Himalayas, on the way to the Badarinarayana shrine.
Sri Sankara had four Sannyasin disciples, viz., Suresvara, Padmapada, Hastamalaka and Totaka. Suresvara was in charge of Sringeri Mutt, Padmapada was in charge of Puri Mutt, Hastamalaka was in charge of Dvaraka Mutt and Totaka was in charge of Joshi-Mutt.
The Sannyasins of Sringeri Mutt, the spiritual descendants of Sri Sankara and Suresvaracharya, have three names, viz., Sarasvati, Puri and Bharati. The Sannyasins of the Dvaraka Mutt have two names, viz., Tirtha and Asrama. The Sannyasins of the Puri Mutt have two names, viz., Vana and Aranya. The Sannyasins of the Joshi-Mutt have three names, viz., Giri, Parvata and Sagara.
The Dasanamis worship Lord Siva or Lord Vishnu, and meditate on Nirguna Brahman. The Dandi Sannyasins, who hold staff in their hands, belong to the order of Sri Sankara. Paramahamsa Sannyasins do not hold staff. They freely move about as itinerant monks. Avadhutas are naked Sannyasins. They do not keep any property with them.
The Sannyasins of the Ramakrishna Mission belong to the order of Sri Sankara. They have the name Puri.
Then, there are Akhada Sannyasins, viz., Niranjani Akhada and Jhuna Akhada. They belong to the order of Sri Sankara. They are Dasanamis. They are found in the Uttar Pradesh State only.
Rishikesh and Haridwar are colonies for Sannyasins. Varanasi also is among the chief abodes of Sannyasins.
Saivas
In South India, there are Tamil Sannyasins who belong to the Kovilur Mutt, Thiruvavaduthurai and Dharmapuram Adhinams. They do not belong to the Sri Sankara order. They are Saivas.
Nagas
Nagas are Saiva Sannyasins. They are in a naked state. They smear their bodies with ashes. They have beard and matted locks.
Udasis
Guru
Nanak’s order of ascetics are called Udasis. They correspond to Sannyasins and
Vairagis. They are indifferent to the sensual pleasures of this world
(Udasina). Hence they are called Udasis.
Vairagis
A Vairagi
is one who is devoid of passion. Vairagis are Vaishnavas. They worship Lord
Rama, Sita and Hanuman. They read the Ramayana of Tulasidas. The mendicant
Vaishnavas of the Ramanandi class are the Vairagis. This ascetic order was
instituted by Sri Ananda, the twelfth disciple of Ramananda.
Rama Sanehis
The founder
of this order was Ramcharan who was born in the year 1718 in a village near
Jaipur in Rajasthan. The Rama Sanehi mendicants are of two classes, viz., the
Videhis who are naked and the Mohinis who wear two pieces of cotton cloth dyed
red in ochre. Their monastery is in Shahapur in Rajasthan. The Rama Sanehi sect
has the largest following in Mewar and Alwar. They are found also in Bombay,
Gujarat, Surat, Poona, Ahmedabad, Hyderabad and Varanasi.
Kabir Panthis
Kabir Panthis are the followers of
saint Kabir. They are numerous in all the provinces of Upper and Central India.
There are twelve branches. Kabir Chaura is at Varanasi. It is a big monastery
of Kabir Panthis. Dharamdas was the chief disciple of Kabir. The followers are
expected to have implicit devotion to the Gurus, in thought, word and deed.
They should practise truthfulness, mercy, non-injury and seclusion. The
followers of Kamal, son of Kabir, practise Yoga.
Dadu Panthis
The Dadu
Panthis form one of the Vaishnava cults. Dadu, the founder of this sect, was a
disciple of one of the Kabir Panthi teachers. The followers worship the Lord
Rama.
Dadu was a
cotton cleaner. He was born at Ahmedabad. He flourished about the year 1600.
The Dadu Panthis are of three classes, viz., the Viraktas who are bareheaded
and have one cloth and one water-pot, the Nagas who carry arms and who are
regarded as soldiers and the Vistar Dharis who do the avocations of ordinary
life.
The Dadu
Panthis are numerous in Marwar and Ajmer. Their chief place of worship is at
Naraina, which is near Sambhur and Jaipur. Passages from the Kabir writings are
inserted in their religious scriptures.
Gorakhnath Panthis
Gorakhnath was a contemporary of
Kabir. He is regarded as the incarnation of Lord Siva. He calls himself as the
son of Matsyendranath and grandson of Adinath. There is a temple of Gorakhnath
at Gorakhpur in Uttar Pradesh. Bhartrihari was a disciple of Gorakhnath.
Goraksha-Sataka,
Goraksha-Kalpa and Goraksha-Nama were written by Gorakhnath. They are in
Sanskrit.
The
followers of Gorakhnath are usually called Kanphatas, because their ears are
bored and rings are inserted in them, at the time of their initiation. They
worship the Lord Siva.
Parinami Sect
Sri Pirannath
is the founder of this sect. He was born in 1675 at Jamnagar, district Rajkot,
in Kathiawar. He was the Divan of Raja Jam Jasa. The followers are to practise
Ahimsa, Satya and Daya—non-violence, truthfulness and compassion. They study
the sacred book, Kul Jam Svarup, or Atma-Bodha, in Hindi, which contains the
teachings of Sri Pirannath. It contains 18,000 Chaupais. They worship
Bala-Krishna, i.e., Krishna as a small lad.
The
followers are found mostly in the Punjab, Gujarat, Assam, Nepal and Bombay.
There are two Mutts or monasteries—one at Jamnagar and the other at Pamna.
Jainas
Jain doctrine teaches that Jainism has
always existed and will always exist, although historians date the foundation
of organized or the present form of Jainism to sometime between the 9th and the
6th century BCE.
Buddhists
Buddhism is
a philosophy encompassing a variety of traditions, beliefs and practices,
largely based on teachings attributed to Siddhartha Gautama, commonly known as
the Buddha (Pāli/Sanskrit "the awakened one"). The Buddha lived and
taught in the northeastern Indian subcontinent some time between the 6th and
4th centuries BCE. He is recognized by Buddhists as an awakened or enlightened
teacher who shared his insights to help sentient beings end ignorance (avidyā)
of dependent origination, thus escaping what is seen as a cycle of suffering
and rebirth.
Sikhs
Guru Nanak was the founder of Sikhism.
Guru Nanak summed the basis of Sikh lifestyle as: Naam Japo, Kirat Karni and
Wand kay Shako, which means meditate on the holy name (Waheguru), work
diligently and honestly, and share one's fruits.[28] The guiding principles of
the Sikh faith are Truth, Equality, Freedom, Justice, and Karma.
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Hindu Mythology & Symbols
Description
Hindu Mythology
Mythology is a part of every religion. Mythology is concretised philosophy. Mythology is the science which investigates myths or fables or legends founded on remote events, especially those made in the early period of a people’s existence. Mythology inspires the readers through precepts and laudable examples and goads them to attain perfection or the highest ideal. The abstract teachings and high subtle ideas are made highly interesting and impressive to the masses through the garb of stories, parables, legends, allegories and narratives. The sublime and abstract philosophical ideas and ideals of Hinduism are taken straight to the heart of the masses through impressive stories.Mythology And History
All religions have their own mythology. Mythology is slightly mixed up with a little history. It is difficult to make a fine distinction between history and mythology. If a Christian stands up and says: “My prophet did such and such a marvellous thing,” others will say: “This is only a myth. Our prophets did still more marvellous things which are really historical.” It is not easy to differentiate the two into watertight compartments.
The doctrine of Avatara of the Hindus is a myth for the people of other religions. To worship a cow is superstition for the followers of other religions. The beautiful image or idol of Lord Krishna, which captivates the hearts of the sincere devotees and inspires them to enter into Bhava Samadhi, is horrible to look at for some other religionists. A Christian, a Jew and all others have their own various superstitions and myths. But these myths are really historical for each of them, severally. Mythology has no reference to anything ‘unreal’, but presents truths as clothed in conceptual categories.
Philosophy, Mythology And Ritual
In every religion there are three parts, viz., philosophy, mythology and ritual. Philosophy is the essence of religion. It sets forth its basic principles or fundamental doctrines or tenets, the goal and the means of attaining it. Mythology explains and illustrates philosophy by means of legendary lives of great men or of supernatural beings. Ritual gives a still more concrete form to philosophy so that everyone may understand it. Ritual consists of forms, ceremonies, etc.
Puranas contain various myths. The cosmogonic myths of the Puranas are very interesting. A certain portion of Hindu mythology is even now presented to the public in the form of dramas during days of Hindu festivals. Thus the minds of the people are saturated with sublime ideas and ideals and lifted to great spiritual heights.
Study Of Mythology And Its Advantages
There are great truths behind the ancient mythology of Hinduism. You cannot ignore a thing simply because it has a garb of mythology. Do not argue. Shut up your mouth. Keep your intellect at a respectable distance when you study mythology. Intellect is a hindrance. It will delude you. Give up arrogance and vanity. Cultivate love for imagery. Sit like a child and open your heart freely. You will comprehend the great truths revealed by mythology. You will penetrate into the hearts of the Rishis and sages who wrote the mythology. You will really enjoy mythology now.
You study geography through maps. There is no real country or town in a map, but it helps you to know a great deal about the different countries. Similar is the case with myths. You can grasp the subtle philosophical truths through myths.
By studying mythology, you will get several object lessons for moulding your character and leading an ideal divine life. The lives of Sri Rama, Sri Krishna, Bhishma, Nala, Harischandra, Lakshmana, Bharata, Hanuman, Yudhishthira, Arjuna, Sita, Savitri, Damayanti, Radha, etc., are sources of great spiritual inspiration for moulding your life, conduct and character. When you are in a dilemma as to what to do in puzzling situations and when there is conflict of duties, you will get the exact solutions through study of mythology.
Thus, mythology has its own benefits and advantages. It stamps on the minds the subtle and abstract teachings of the Vedas through instructive stories and illuminating discourses and paves the way for men to lead a divine life and attain perfection, freedom and immortality.
Hindu Symbols
Outward symbols are necessary and beneficial. When viewed from the right angle of vision, you will find that they play a very important part in your material as well as spiritual life. Though they may look very simple and unimportant, they are very scientific and effective.Tilaka—A Mark Of Auspiciousness
Tilaka is a mark of auspiciousness. It is put on the forehead with sandal paste, sacred ashes or Kumkuma. The devotees of Siva apply sacred ashes (Bhasma) on the forehead, the devotees of Vishnu apply sandal paste (Chandana), and the worshippers of Devi or Sakti apply Kumkuma, a red turmeric powder. The scriptures say: “A forehead without a Tilaka, a woman without a husband, a Mantra the meaning of which is not known while doing Japa, the head that does not bend before holy personages, a heart without mercy, a house without a well, a village without a temple, a country without a river, a society without a leader, wealth that is not given away in charity, a preceptor without a disciple, a country without justice, a king without an able minister, a woman not obedient to her husband, a well without water, a flower without smell, a soul devoid of holiness, a field without rains, an intellect without clearness, a disciple who does not consider his preceptor as a form of God, a body devoid of health, a custom (Achara) without purity, austerity devoid of fellow-feeling, speech in which truth is not the basis, a country without good people, work without wages, Sannyasa without renunciation, legs which have not performed pilgrimages, a determination unaided by Viveka or discrimination, a knife which is blunt, a cow which does not give milk, a spear without a point—all these are worthy of condemnation. They exist for name’s sake only.” From this you can imagine the importance of Tilaka or the sacred mark.
Tilaka is applied at the Ajna Chakra, the space between the two eyebrows. It has a very cooling effect. Application of sandal paste has great medicinal value, apart from the spiritual influence. Application of sandal paste will nullify the heating effect when you concentrate and meditate at the Bhrumadhya. Tilaka indicates the point at which the spiritual eye opens. Lord Siva has a third eye at the Bhrumadhya. When He opens the third eye, the three worlds are destroyed. So also, when the third eve of the Jiva is opened, the three kinds of afflictions—Adhyatmika, Adhidaivika and Adhibhautika—are burnt to ashes. The three Karmas—Sanchita, Prarabdha and Agami—and also all the sins committed in the countless previous births, are burnt. When you apply the Tilaka, you mentally imagine: “I am the one non-dual Brahman free from all duality. May my eye of intuition open soon.” You should remember this every time you apply a Tilaka.
There are various methods of applying Tilaka. Saivas apply three horizontal lines with the sacred ashes. The Vaishnavas apply three vertical lines (Tripundra) on the forehead. When they apply Tilaka, they say: “O Lord, protect me from the evil effects of the Trigunatmika Maya which has Sattva, Rajas and Tamas as its binding cords.” Some Vaishnavas apply only one vertical line. Only the method of application differs, but the significance is the same in both the Vaishnavas and the Saivas.
The Tuft—Its Utility And Significance
Brahmins
(Brahmanas) as well as the other castes grow Choti or Sikha, a tuft of hair.
This tuff of hair was not so small in olden days, as seen in the present day.
It covered the whole brain. They allowed the hair to grow. They never cut the
tuft. It protects the brain from any sudden stroke and keeps it cool. The heat
of the sun does not affect the head directly. Lack of this tuff has
necessitated the use of umbrellas, etc.
The tuft is
most scientific as well as religious. Any religious act should be performed
after tying the tuft. Only the funeral and death anniversaries are performed
with tuft untied or with dishevelled hair. It is very inauspicious to remain
with dishevelled hair. It is done only in times of great sorrow or calamity.
Draupadi took an oath in the assembly of the Kurus when she was molested by
Dussasana that she would remain with dishevelled hair until the enemies were
properly revenged. Kaikeyi remained with dishevelled hair in her apartment with
the object of getting two boons from Dasaratha which were detrimental to the
interests of Rama, the favourite of Dasaratha. Auspicious acts are never
undertaken with tuft untied. Nowadays, very few people wear tuft, and even
women are neglecting this vital point in their feverish anxiety to copy the
West. The tuft of hair has a salutary effect on the essential parts of the
brain and the central nervous system.
Offering Food To God, Guests And The Pancha-Pranas 
Before
sitting for food, the place is purified, a seat is put and in a leaf the
articles of food are served. Before taking the food, a little water is
sprinkled making a line all round the leaf repeating some Vedic Mantras. This
repetition purifies the food. Then a little water is sipped. According to
science as well as medicine, a little water, if drunk before the food is taken,
is highly beneficial. Then the food is offered to the five Pranas and Brahman
seated in the heart, by repeating Om Pranaya Svaha, Apanaya Svaha, Vyanaya
Svaha, Udanaya Svaha, Samanaya Svaha, and lastly, Brahmane Svaha.
Just mark the importance of this offering. The person who takes the food offers
it to the deities who dwell in the body in the form of Prana, Apana, etc. He
does not eat for himself. The physical body is not the eater. It is the Pancha
Prana that takes the food. Thus, taking food also can be converted into an act
of Yoga or sacrifice.
One should daily
offer to the Lord the food that he has prepared, before he partakes of it. He
should say: “Tvadiyam Vastu Govinda Tubhyameva Samarpaye—I offer to
Thee, O Govinda, this (food) which belongs to Thee only.” The custom of the
Hindus is that they should feed the guest who comes to their house before they
take food. The guest is a representative of the Lord. The Srutis say: “Athhi
Devo Bhava.”
Bells, Lights, Dhupa, Camphor And Sandal Paste
Bells are
rung in temples while doing Puja, to shut out the external sounds and to make
the mind inward and concentrated.
Lights are
waved before the Deity. This denotes that the Lord is Jyotis-Svarupa. He is
all-light. The devotee says: “O Lord! Thou art the self-effulgent Light of the
universe. Thou art the light in the sun, moon and fire. Remove the darkness in
me by bestowing your divine light. May my intellect be illumined.” This is the
significance of waving lights.
Dhupa or
scented sticks are burnt before the Deity. The smoke spreads the whole room. It
acts as a disinfectant. Burning of Dhupa denotes that the Lord is all-pervading
and that He fills the whole universe by His living presence. It is to remind
this fact that Dhupa is burnt. The devotee prays: “O Lord! Let the Vasanas and
Samskaras dormant in me vanish like the smoke of this Dhupa and become ashes.
Let me become stainless.”
Burning of
camphor denotes that the individual ego melts like the camphor and the Jivatman
becomes one with the supreme Light of lights.
The sandal
paste reminds the devotee that he should, in his difficulties, be as patient as
the sandal. Sandal emanates sweet odour when it is rubbed on a hard surface and
made into a paste. So also the devotee should not murmur when difficulties
arise, but on the other hand, remain cheerful and happy and emanate sweetness
and gentleness like the sandal. He should not hate even his enemy. This is
another precept we learn from this. Though the sandalwood is crushed and made
into a paste, it silently wears out emanating only very sweet odour. One should
not wish evil even to his enemy.
Prasada—Its Sacredness And Glory
Prasada is
that which gives peace. Prasada is the sacred food offering of the Lord. During
Kirtana, worship, Puja, Havan and Arati, the devotee offers sweet rice, fruits,
jaggery, milk, coconut, plantain and such other articles to the Lord, according
to his ability. After offering them to the Lord, they are shared between the
members of the house or the Bhaktas in a temple.
Water,
flowers, rice, etc., are offered to the Lord in worship. This denotes that the
Lord is pleased with even the smallest offering. What is wanted is the heart of
the devotee. The Lord says in the Gita: “Patram Pushpam Phalam Toyam Yo Me
Bhaktya Prayacchati; Tadaham Bhaktyupahritamasnami Prayatatmanah—Whoever offers
a leaf, a flower, a fruit or even water, with devotion, that I accept, offered
as it is with a loving heart.” It is not necessary that one should offer gold,
silver and costly dress to the Lord. The devotee offers these according to his
ability and position in life, thereby denoting that the whole wealth of the
world belongs to the Lord. A rich man offers costly things to the Lord. He
feeds the poor and serves the sick, seeing the Lord in his fellow-beings.
Puja is
done with Bael leaves, flowers, Tulasi, Vibhuti and these are given as Prasada
from the Lord. Vibhuti is the Prasada of Lord Siva. It is to be applied on the
forehead. A small portion can be taken in. Kumkuma is the Prasada of Sri Devi
or Sakti. It is to be applied at the space between the eyebrows (Ajna or
Bhrumadhya). Tulasi is the Prasada of Lord Vishnu, Rama or Krishna. It is to be
taken in. They are charged with mysterious powers by the chanting of Mantras
during Puja and Havan.
The mental
Bhava of the devotee offering Bhog to the Lord has a very great effect. If an
ardent devotee of the Lord offers anything to the Lord, that Prasada, if taken,
would bring very great change even in the minds of atheists. The Grace of the
Lord descends through Prasada. Go through the life of Narada. You will realise
the greatness of the sacred leavings of the Lord as well as those of advanced
Sadhakas and saints.
Namadeva
offered rice, etc., to Panduranga Vitthala and He ate the food and shared it
with Namadeva as well. If the food is offered with an yearning heart,
sometimes, the Lord takes that food assuming a physical form. In other cases,
the Lord enjoys the subtle essence of the food offered, and the food remains as
it is in the shape of Prasada. While feeding Mahatmas and the poor people, that
which is left behind is taken as Prasada. When a sacrifice is performed, the
participants share the Prasada which bestows the blessings of the gods. When
Dasaratha performed Putrakameshti (a sacrifice performed wishing for son), he
got a vessel full of sweetened rice which he gave to his queens, by taking
which they became pregnant. Prasada is the most sacred object for a devotee.
One should consider himself lucky to take the Prasada, and there is no
restriction of any kind in taking Prasada. Time and place, and the condition in
which one is placed—all these do not affect him in any way. Prasada is
all-purifying.
The
benefits of Prasada and Charanamrita are beyond description. They have the
power to change entirely the outlook of a man’s life. Prasada and Charanamrita
have the power to cure diseases and even bring back to life dead persons. There
had been ever so many instances in the past in this holy land of ours which
bear witness to the potency and efficacy of Prasada. Prasada destroys all pains
and sins. It is an antidote for misery, pain and anxiety. Faith is the
important factor in testing the accuracy of this statement. For faithless
persons, it brings very little effect.
Those who
are brought up in modern education and culture have forgotten all about the
glory of Prasada. Many English-educated persons do not attach any importance to
Prasada when they get it from Mahatmas. This is a serious mistake. Prasada is a
great purifier. As they are brought up in the western style of living, they
have imbibed the spirit of westerners and forgotten the spirit of the true
children of Indian Rishis of yore. Live for a week in Vrindavana or Ayodhya or
Varanasi or Pandharpur. You will realise the glory and the miraculous effects
of Prasada. Many incurable diseases are cured. Many sincere devotional
aspirants get wonderful spiritual experiences from mere Prasada alone. Prasada
is a panacea. Prasada is a spiritual elixir. Prasada is the Grace of the Lord.
Prasada is a cure-all and an ideal pick-me-up. Prasada is an embodiment of
Sakti. Prasada is Divinity in manifestation. Prasada energises, vivifies,
invigorates and infuses devotion. It should be taken with great faith.
The Japa Mala Significance of the Number of Beads
Generally, the rosary or Mala used for Japa contains 108 beads. A man breathes 21,600 times every day. If one does 200 Malas of Japa, it becomes 21,600; thereby, he does one Japa for every breath. If he does 200 Malas of Japa every day, that amounts to remembrance of God throughout the day. Malas may contain beads which form divisions of 108 also, so that the same calculation can be maintained. The Meru (the central bead in the Mala) denotes that you have done your Japa 108 times. This also denotes that every time you come to the Meru bead, you have gone one step further on the spiritual path and crossed over one obstacle. A portion of your ignorance is removed. A rosary or Mala is a whip to goad you to do Japa. Mohammedans also have a rosary (Tasbi) in their hands when they repeat their prayers. They roll the beads and repeat the name of Allah. Christians have their paternoster.
The Raksha Stotra
Before sitting for Japa and meditation, the Raksha Stotra is generally repeated. It means: “May the Lord protect me, staying in every part of my body.” Each part is separately named and a particular Name of the Lord is repeated for the protection of that part. Anganyasa and Karanyasa also have the same effect. They drive away the evil effects of evil spirits, if any. The obstacles that stand in the way of concentration and meditation are removed. Evil thoughts will not enter the mind. This is a prayer to remove obstacles in Japa and meditation.
Om
Tat Sat
(Continued...)
(My humble Thankfulness to
H H Sri Chandrasekharendra Mahaswami ji, Hinduism online dot com Swamijis, and
Philosophers com for the collection)
(The Blog is reverently for all the seekers of truth,
lovers of wisdom and to share the Hindu Dharma with others on the spiritual path and also this
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