Decrypting Vedic Symbolism

Secret Knowledge: Traditional Levels of Vedic Interpretation

How do we approach cryptic mantras from ancient cultures, which are said to require special initiations in order to understand them? Can we assume that their evident meaning according to our present mindset of several thousand years later should be accurate? So far, that has been the case with most who have tried to interpret the Vedas. Yet if we look at the Vedas with a greater poetic and yogic insight, cosmic dimensions emerge in almost every verse of this great compilation of seer wisdom.

One of the most common statements in later Vedic texts extending to the Upanishads is “Parokṣa priya hi devāḥ pratyakṣa dviṣah,” which means “The Gods are fond of indirect statements and dislike the evident.” The Vedic language is a paroksha language, referring to one of implied meanings that dislikes evident statements. This statement in itself should be enough for us to look at the Vedas with a deeper vision.

Good poetry is based upon presenting word and image plays that hold several different levels of meaning, weaving together nature, human experience, and yet deeper connections. A degree of subtlety and multiplicity of indications is the basis of good poetry in the first place. The great scriptures of the world, which reflect a deep poetic vision, similarly claim several levels of meaning – including meanings that are hidden or esoteric, or very different than their literal import. The Vedas as mantric poetry should be looked at in the same way, containing secret implications, in which ordinary objects can take on cosmic connections. The Rigveda itself mentions four levels of speech, three of which are hidden in secrecy.
 Four are the levels of speech that are measured, these the wise sages know. Three hidden in secrecy, they cannot manipulate, only with the fourth level of speech do humans talk.[i]
           
                          Dirghatamas Auchatya, Rigveda I.164.45

Agni as the Vedic sacred fire is commonly identified with the power of speech. He is said to be the child of seven voices or seven forms of speech, which suggests a system of seven levels of interpretation for the Vedic mantras.

 Eternal here the youthful sisters with a common origin, the seven voices conceive a single child.[ii]

            Gathina Vishvamitra, Rigveda III.1.6

The Main Traditional Levels of Vedic Interpretation

As part of such secret meanings, the Vedas have several well-defined traditional levels of interpretation that we find mentioned in later Vedic texts. These reflect such multiple types of meaning that exist simultaneously. Each Vedic deity has different roles and functions according to the level of approached involved. The three most important are:

Adhyatmic – Relating to the Self or the individual being, the psychological level
Adhidaivic – Relating to the Gods, deities or cosmic powers
Adhibhutic – Relating to the Elements of nature

 We can find these three mentioned in many traditional texts of Vedic interpretation from the Brahmanas and Upanishads to the Bhagavad Gita.[iii]

Let us take Agni, which is generally identified with the natural phenomenon of fire to the modern mind. At the Adhyatmic or individual level, Agni is identified primarily with speech  (vak), our main form of expression. At the Adhidaivic or cosmic level, Agni is primarily the Sun, the light of heaven, not merely as a material force but as the Divine light. On the Adhibhutic level, Agni is fire as an element, and the fire we use in our daily lives.

Adhyatmic – Psychological

The Adhyatmic level begins with a recognition of three primary aspects of our individual nature as speech (vak), prana, and mind (manas). In addition to these can be added a fourth level as the Jivatman or embodied soul, and a fifth as Paramatman or the Supreme Self.
The Adhyatmic approach takes us back from our individual powers of speech, breath, and mind to the higher Self that is their true reality: the speech of speech, the mind of mind, the prana of prana as the Upanishads say.[iv] The Adhyatmic level does not reflect just our ordinary faculties. It recognizes the reality of the Divine word, Divine life, and Divine mind and strives to connect us with these.
When Agni is invoked in the Vedas, it is as the Divine speech within us that calls the Gods or cosmic powers. When Indra is invoked, it is as the Divine immortal prana, not our mere creaturely breath. When the Sun is invoked, it is as the illuminating power of Divine consciousness, not simply the outer mind. These inner faculties come into function only when our outer faculties are brought into a silent state, the stillness of Yoga practice.

Adhidaivic – Theological/ Ontological

The Adhidaivic level recognizes three powers of light at the three levels of the cosmos as Agni (fire – earth), Vayu (lightning/air – atmosphere), and Surya (sun – heaven). These are the three forms of Ishvara (the cosmic Lord) who is the fourth factor, with Brahman or Paramatman, the Absolute, as the fifth.

The Adhidaivic approach is concerned with worship of God (Ishvara) to lead us to Brahman. It recognizes the reality of the Divine fire, Divine spirit (wind), and Divine light (Sun). The Adhidaivic approach can be called Adhibrahman as its goal is Brahman or the Absolute. It is a theological approach in which we honor the Divine ruling powers of the universe, which are the forces of Being, Consciousness, and Bliss.
These two levels, Adhyatmic and Adhidaivic, are the most important. Their conjoined purpose is to link the individual Self or Atman (Adhyatmic Satya or individual truth) and the Supreme Being or Brahman (Adhidaivic Satya or cosmic truth).

Adhibhutic – Elemental

The elemental recognizes the five elements as the main factors behind our outer world experience. Earth, Water, and Fire are part of the earth realm ruled by fire or Agni. Air is of the atmosphere belonging to air of Vayu. Ether is heaven ruled by the Sun or Surya. The fourth beyond these three is the higher space of the soul, and the fifth is Brahman or Atman, the Absolute as the supreme space beyond. Atma-Bhuta (Self-nature) or Brahma-Bhuta (Absolute Nature) refer to this highest state of the elements.
The elemental approach means to merge the elements by stages from earth to ether into Brahman, reflecting the chakra system of Tantric Yoga that leads us from the root chakra and Earth element to the crown chakra or thousand petal lotus and the Supreme Self. This elemental approach has spiritual implications and is not merely a recognition of the outer forces of nature in a materialistic sense.

We can equate these three levels with the three worlds. The Adhibhutic or elemental level is that of the earth (nature), the Adhyatmic or individual level that of the atmosphere (the human being), and the Adhidaivic or cosmic level that of heaven (God). There is much crossover between their energies and influences.

The Yajna as the Fourth Level

Adhiyajna – the Ritual Order

A fourth level is often added to this primary three, which is Adhiyajna or relative to the Vedic sacrifice. The Vedic Yajna or way of worship is twofold as outer (bahir yajna) and inner (antar yajna).
The outer sacrifice offers certain items, like wood, cow dung or ghee, into the sacred fire along with devotional worship of Ishvara. It can be performed as a type of Bhakti and Karma Yoga. Each Vedic deity relates to a power or priest in the inner and outer sacrifice that constitutes both the cosmic and psychological order.
The inner sacrifice is a yogic practice in which we offer speech, breath, and mind through mantra yoga, Prana Yoga and meditation, into the Divine presence and supreme Self that is the ultimate goal. The Bhagavad Gita outlines such Yoga practices as pranayama, pratyahara, and meditation as Yajnas.[v]
There is a tendency among scholars to regard only the Adhyatmic level as a spiritual interpretation and the others as having only outer meanings. This does not look deeply into all the implications involved. All these methods of interpreting the Vedas can be spiritual or yogic in nature and indicate different approaches to Atman or Brahman. Adhidaivic brings in theology, a recognition of a single cosmic light or reality, which as a power of consciousness is the cosmic Lord. Adhibhutic brings in the Self as the subtlest of all the elements (Sarvabhuta-antaratman). Adhiyajna brings in Yoga as the inner sacrifice, in which we offer speech, prana, and mind into the Divine presence within.

Different Levels Relative to Agni
To understand how these different levels work, let us examine how Agni is portrayed according to them. In the individual, Agni is mainly speech, but not simply the vocal organ, all powers of speech and articulation. At the cosmic level Agni is the Sun or the supreme light. In the material world, Agni is the element of fire. In the Vedic sacrifice Agni is the priest of the invocation or Hota, who calls the Gods. In the inner sacrifice, Agni is the soul that brings the Divine into us.

Adhyatmic   Adhidaivic Adhibhutic         Adhiyajna
Speech                 Sun     Fire as an element     Hota-Invoker, the soul or Jiva

Yet these multiple correlations are only the beginning of a broad range of associations extending to the entire universe. They have additional ramifications and cannot be reduced to a few mechanical constructs. They reflect languages and paths to the spiritual reality. Their application can constitute different forms of Atma-Vichara (Self-inquiry) and Brahma-vichara (Inquiry into God or the Absolute). They use the various factors of our life experience to arrive at the higher truth. There are additional approaches that we find in Vedic texts, but are not as specifically defined:

Adhiloka – relating to the worlds, generally reflecting the Adhidaivic level of the deity that rules a particular world, like earth and Fire, but correlating outer worlds with inner worlds like earth and the body, atmosphere and the prana, and heaven and the mind.

Adhijyotisha – Relating to light. Much like Adhidaivic as Vedic deities are primarily light forms. Tracing the forms of light to pure consciousness.

Adhikala – Relating to time. Reaching the eternal through the movement through time, with the day symbolizing the physical, the month indicating the astral, and the year indicating the causal realm.

Adhiganita – Relating to numbers. Reaching either the One or the infinite through an examination of sacred numbers. Often the numbers the Vedic meters are used in this way or the numbers of Vedic deities, like the 33 prime Devas.

Adhimantra – Using mantra as a way of understanding Self and universe, returning everything to the Divine word Oṁ.

Adhichhandas – Using the meters as a way of understanding Self and universe, with each meter signifying a certain deity or Loka.

Taking a subtler vision, one can go deeper into any of these areas. For example, at the level of Adhyatmic or the inner Self, Agni has many forms, not just Vak or speech. There is also the digestive fire, the pranic fire, the eye, the fire of intelligence or buddhi, the fire of consciousness, and the fire of being itself (Brahmagni). Relative to the worlds, Agni is not only fire and the Sun, but also lightning, the Moon, and the stars – whatever reflects light and heat, extending to the cosmic light of consciousness.
Our modern mind is usually content to find one level of meaning in ancient texts and stop there. To understand the Vedas, we must universalize the Vedic principles to link all levels of our experience together in the unity of consciousness.

The Vedas and Theological Views of Monotheism and Polytheism

The Vedic view is of a multi-leveled universe with a parallel development inner and outer, higher and lower, individual and cosmic. Such a view cannot be reduced to a simple theology of God as being One or Many, as monotheism, pantheism or polytheism as exclusive views.
The Vedas honor the Divine as One (Not One God), recognizing a common Self and being in all beings. Yet the Vedas also honor the Divine as many, seeing the many as different forms and functions of the One. The Vedas honor the Divine as both pervading all nature (pantheism) and as transcending all manifestation in time and space (as the Absolute). The Vedic view has a place for monism (unity of all), monotheism (oneness of the creator), polytheism, pantheism, and other approaches to truth. Yet it cannot be defined according to any one of these alone.

Modern scholars generally regard the Vedas as a type of polytheism with hints of the monism of the Upanishads and Vedanta, which they see only in a few late Vedic hymns like the Purusha Sukta. This apparent Vedic polytheism, we should remember, is not different from the apparent polytheism of the later Hindu Puranas, with their trinity of Brahma, Vishnu, and Shiva, and their many Gods and Goddesses, which can individually or collectively be equated with the Supreme Divine or Brahman, and reflect Vedantic philosophies of Self-realization and God-realization.

The Hindu view is similar to the theology of ancient Egypt, where a recognition of the unity of the Divine light existed behind an apparent diversity of deities. The term “henotheism” was invented by modern scholarship to explain this view where a single deity can be lauded as the supreme, which they saw as a confusion of multiplicity and unity, not their integration. The term only shows our modern inability to see unity behind multiplicity.

Vedic polytheism would be better called “Vedic pluralism,” an approach to the One Divine that accepts many different angles and perspectives. Vedic deities are described as our friends, with whom we have a relationship of kinship, equality and unity. All the deities are to be honored, none is to be denigrated in the name of only one as supreme.

None of you are small, Devas, none of you are childish, all of you are great.[vi]

                        Manu Vivasvan, Rigveda VIII.30.1
Yet each deity is part of the same One Reality. Each deity represents an important and integral aspect of the cosmic truth and reality. That vast truth, Ritam Brihat, is more than any single deity and constitutes the essence of all both individually and collectively.

That which is the One Being, the seers describe in various ways.[vii]

                        Dirghatamas Auchatya, Rigveda I.164.46

The Vedas approach unity through a comprehensive vision of the sacred presence pervading all of life. The Vedas emphasize wholeness and completeness, not singularity and exclusion. Their supreme deity is not a one God opposed to other Gods, but a unity of truth that encompasses all Divine powers and principles – and is both behind all names and forms and beyond all names and forms. These Vedic deities can be equated with one another, but have specific roles as well. They represent a difference of function, not one of reality.

The Vedic Godheads represent an interdependent reality, where all is One and One is All as various manifestations of the same light and consciousness. The formed world is a symbolic or visionary manifestation of the formless world. That is why the main Vedic deities are powers of light and only vaguely anthropomorphic in their attributes. The human side of their imagery is outweighed by their other natural correspondences. They are universal forces, not simply a projection of the human psyche onto the realm of nature.

[i] Rigveda I.164.45. catvāri vāk parimitā padāni tāni vidur brāhmaṇā ye manīṣiṇaḥ, guhā trīṇi neṅgayanti turīyam vāco manuṣyā vadanti.[ii] Rigveda III.1.6. sanā atra yuvatayaḥ sayonīr ekam garbham dadhire sapta vāṇīḥ.[iii] Bhagavad Gita VIII.1-4[iv] Kena Upanishad I.2[v] Bhagavad Gita, Chapter IV.25-29[vi] Rigveda VIII.29.1. nahi vo astyarbhako devāso na kumārakaḥ viśve satomahānta it.[vii] Rigveda I.164.46. ekam sad viprā bahudhā vadanti.

Dharma? Sanatana Dharma?

Many people have heard of “Dharma,” even the term “Sanatana Dharma” has become quite well known. But exactly what is Dharma? And what is Sanatana Dharma? I will attempt to explain in this post. I have extracted and summarized this from the introduction to Bhagavad-gita As It Is by His Divine Grace A.C. Bhaktivedanta Swami Prabhuapda.

The Sanskrit word sanatana means “eternal” and the word dharma means “occupation.” Therefore the term “Sanatana Dharma” can be taken to mean our eternal occupation.

The Supreme Lord and His transcendental abode are both sanatana, eternal, as are the living entities, and the combined association of the Supreme Lord and the living entities in the sanatana abode (the spiritual world) is the perfection of human life.

Krishna is very kind to the living entities because they are His sons. Krishna declares in the Bhagavad Gita that, “I am the father of all.” There are many different types of living entities according to their different karma, and Krishna declares He is the father of them all. Therefore, time and time again, the Lord descends to this material world to reclaim all of these fallen, conditioned souls to call them back to the sanatana, eternal,  sky so that the sanatana living entities may regain their original eternal positions in association with the Lord. Thus Krishna comes himself in different incarnations, or He sends His confidential servants as sons or acaryas to reclaim the conditioned souls.

Therefore sanatana-dharma does not refer to any sectarian process of religion. It is the eternal function of the eternal living entities in relationship with the eternal Supreme Lord. Sanatana-dharama referrs, as stated previously, to the eternal occupation of the living entity.

The English word “religion” is a little different from sanatana-dharma. Religion conveys the idea of faith, and faith may change. One may have faith in a particular process, and he may change this faith and adopt another, but sanatana-dharma referrs to that activity which cannot be changed. For instance liquidity can not be taken from water, nor can heat be taken from fire. Similarly the eternal function of the eternal living entity cannot be taken from the living entity. Sanatana-dharma is eternally integral with the living entity. When we speak of sanatana-dharma, then, we must take it forgranted that it has no beginning or end.

That which has neither beginning or end cannot be sectarian, for it cannot be limited by any boundaries. Yet those belonging to some sectarian faith will wrongly consider that sanatana-dharma is also sectarian, but if we go deeply into the matter and consider it in the light of modern science, it is possible for us to see that sanatana-dharma is the business of all people of the world–nay, of all the living entities of the universe.

Non-sanatana religious faith may have some beginning in the annals of human history, but there is no beginning to the history of sanatana-dharma because it remains eternally with the living entities.

The Bhagavad-gita states that the living entity has neither birth nor death, he is eternal and indestructable, and he continues to live after the destruction of his temporary material body.

In reference to the concept of sanatana-dharma, we must try to understand the concept of religion from the Sanskrit root meaning of the word. Dharma referrs to that which is constantly existing with the particular object.  We conclude that there is heat and light along with the fire; without heat and light there is no meaning to the word fire. Similarly, we must discover the essential part of the living being, that part which is his constant companion. That constant companian is his eternal quality, and that eternal quality is his eternal religion.

When Sanatana Gosvami asked Sri Caitanya Mahaprabhu about the constitutional position of the living being He replied that it is the rendering of service to the Supreme Personality of Godhead. If we look at what is happening around us in the world we can easily see every living being is constantly engaged in rendering service to another living being. We can see that one friend serves another friend, the mother serves the son, the wife serves the husband, the husband serves the wife and so on. If we go on searching in this spirit, it will be seen that there is no exception in the society of living beings to the activity of service. The politician presents his manifesto for the public to convince them of his capacity for service. The voters therefore give the politician their valuable votes, thinking that he will render valuable service to society. The shopkeeper serves the customer, and the artisan serves the capitalist. The capitalist serves the family, and the family serves the state. In this way we can see that no living being is exempt from rendering service to other living beings, and therefore we can safely conclude that service is the constant companion of the living being and that the rendering of service is the eternal religion of the living being.

Yet man professes to belong to a particular type of faith with reference to particular time and circumstance and thus claims to be a Hindu, Muslim, Christian, Buddhist or any other sect. Such designations are non-sanatana-dharma. A Hindu may change his faith to become a Muslim, or a Muslim may change his faith to become a Hindu, or a Christian may change his faith and so on. But in all circumstances the change of religious faith does not effect the eternal occupation of rendering service to others. The Hindu, Muslim or Christian in all circumstances is servant of someone. Thus, to profess a particular type of sect is not to profess one’s sanatana-dharma. The rendering of service is sanatana-dharma.

Factually we are related to the Supreme Lord in service. The Supreme Lord is the supreme enjoyer, and we living entities are His servitors. We are created for His enjoyment, and if we participate in that eternal enjoyment with the Supreme Personality of Godhead, we become happy. We cannot become happy otherwise. It is not possible to be happy independently, just as no one part of the body can be happy without cooperating with the stomach. It is not possible for the living entity to be happy without rendering transcendental loving service unto the Supreme Lord.

Therefore, to summarize, the sanatana-dharma of every living entity is the rendering of service. No matter what religion one professes to belong to, this eternal occupation of rendering service remains with the living entity. To perfect one’s life one simply requires the redirection of this service. Instead of serving in the material world, he can serve Krishna, the Supreme Persoanlity of Godhead. This process, transforming one’s service from persons and objects in the material world, to the service of Krishna in the spiritual world, is the art of Krishna consciosuness and as we progress in this newsletter we will discover how we can easily transform seemingly material activities into liberating transcendental activities, by performing them for the pleasure of Krishna.

Who is a Hindu?

Hindu

Hindu is a name given to people living east of the river Indus in India. Thus “Hinduism” became the term used to describe the religion practiced by these people. Those who practice Hinduism usually refer to the religion as sanatana dharma (the eternal truth).

A Hindu accepts the authority of Vedas (Vedic scriptures) and follows the common practices and worldview that has roots in sanatana dharma such as dharma, karma, samsaras and ahimsa. A Hindu is inclined to revere the divine in every manifestation and is tolerant of the peaceful practices of other faiths.

SHAKTISM - Sanatana Dharma

GODDESS '' SHAKTI ''

Shaktism (literally - "the doctrine of force" or "the doctrine of the Goddess") - one of the areas of Hinduism, based on the worship of Shakti or Devi - the Mother Goddess in Hinduism - both absolute and original form of God. Along with Vaishnavism, Shaivism and SMARTISM is one of the four major traditions in Hinduism.

Shaktism characterized by a strong tendency to mysticism. In ancient times, different sects Shaktism practiced ritual orgies, called the faithful to enter into a state of ecstatic union with the universal power of Shakti. Shaktism closely intertwined with Tantra, although not all areas of Shaktism are Tantric, and generally acts version of the Hindu Goddess worship in other religions.

HistoryThe roots of Shaktism go back to antiquity, as the cult of the Mother Goddess, he is apparently a relic of matriarchy. One of the central sacred texts Shaktism is the Devi-Mahatmya. Wrote the text in Sanskrit Rishi Markandeya and it is part of Markandeya Purana, written about 1600 years ago. This text describes the ultimate reality of God as a feminine being.

SchoolsShaktism is divided into many different trends and sects. However, there are two main areas (schools) Shrikula , common in southern India and Kalikula , common in the north and east of the country. Less common Srividya school.

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Shaktism - is one of the three pillars of Hinduism, along with Vaishnavism and Shaivism, the core of which is the cult of the Mother Goddess, the feminine, personified in different guises of Hindu goddesses and, above all, the wife of Shiva, known under the names of Devi, Kali, Durga Parvati, etc.

Shaktism taken in Indology, the code name of flow, which brings together Durgaa system of ritual and mifologicheskihvozzreny, cults and schools associated with the worship of Shakti - a higher power or energy, embodied in the female manifestation of the deity. For Shaktas God - both formless Absolute (Shiva) and the manifestation of the Divine (Shakti), Shakti is worshiped in the images of Parvati, Durga, Kali, Rajarajeswari, Tripurasundari, Tara, Saraswati, Mahalakshmi, Bhairavi, Matangi, Dhumavati, Bagalamukhi, Chhinnamasty and other special attention is paid to the "woman" the manifestation of God, by which eventually reached "masculine" undeveloped.

The origins of these views are related to the archaic cult of the goddess-mother, as well as shamanic ideology. The representations of the goddess as Shakti - true energy through the power of God become particularly popular in the early Middle Ages. Mythological image of the goddess grows to impersonate almighty feminine Dzhaganmatri (Mother of the World), a fully dominant over their spouse without it he is passive, but from it he gets his creative energy. Proponents of Shakti - shaktisty (saktas) perceive it as a creative force and consciousness. Her knowledge they believe the only way to escape from the hardships of life. Saktas based on agama and tantra and perform esoteric rituals associated with yoga practice and psychophysiological training session, sometimes incompatible with brahminical ritual. The purpose of religious practices - internal likening their deity and merge with it. The most important rites of Shakta - Shakti worship in different images and its attributes, the worship of the guru, the recitation of mantras and other sacred formulas, the deity of sacrifice, etc. The main. sacred. texts saktas believe 77 Shakta Agamas which are regarded as tantra. Shaktism is especially popular in southern India, dravidoyazychnom habitat, as well as in Bengal and Assam. Shakta sect traditionally divided into school "right hand" and "left hand." The latter is much more closed, esoteric, their ritual practices associated with the use of the "five M" (panchamakara). Approach the "left hand" (Vamachara) more occult in nature, it is considered by the few. The way of "right hand" (Dakshinachara) is by nature more conservative.

Shakti is almost incalculable range of manifestations: from the active impersonal universal feminine creative principle to a set of specific rural goddesses. Especially popular are its embodiment in the images of Shiva's wife - Durga, Kali, Uma, Parvati, etc. Iconographically goddess is depicted in two main forms: the blessed, in the form of a young, beautiful and charming woman and angry, as the handling-armed demon with bared fangs, red tongue and a necklace of skulls. Symbol of the unity of God with his Shakti - Ardhanari, one being that combines the feminine and masculine, half man, half woman ...

History Shakta cult goes back centuries. Scientists believe that he was one of the main religions in the Indus Valley Civilization (23-18 cc. BCE). In the ruins of Harappa and other settlements related to this civilization, archaeologists have found many small clay figures of almost naked goddesses, in a complex headdress and frilly belts across his chest. Often portrayed as a female deity sitting on the branches of a tree. It should be noted that this cult was typical not only for the Indus Valley Civilization, but also for almost all the peoples who inhabited the ancient Eurasian continent. A vast area ranging from Spain to Siberia are still going back to the Paleolithic figurines of women, created from stone, bone and clay. These figures are called "Venus" and for all of them characterized by an exaggerated image of childbirth and lactation, while the head and limbs are displayed conditionally. Most archaeologists believe that these were the idols of the Mother Goddess, whose cult in the prehistoric era wore universal. Mother Goddess was the personification of the then people of all nature.

In the era of the spread of farming this cult gets an extra boost. Fertility of women in the representation of the first farmers were magically connected with the fertility of the earth. Earth, soil were likened to a woman sown field - a woman who "has suffered in her womb." The birth of the new heads of grain has been likened to the birth of the child. Therefore, in order to promote good harvests, as well as high fertility, worshiped the Mother Goddess. Likening a woman earth, various magic rituals ancient people tried to connect the power of female fertility of the fields and gardens. These ceremonies can take various forms: a ritual nudity and dancing before the god of rain, plowing fields naked women, erotic dances and ceremonies (Induizm. Jainism. Sikhism, p. 188). Later, along with massive, plump female figures appear several other women's images: for example, a figure with upraised hands to heaven and shapes combined with the altar and the ritual vessel. Perhaps this image priestesses, because many people in ancient times (the Gauls, ancient Germans, and others) cult went mostly women. You can also recall the priestesses of Dionysus in Greece or the Vestal Virgins in ancient Rome. Witchcraft and magic also involved, mostly women.

A typical example of an early farming culture, which was especially inherent in the cult of the Mother Goddess is tripilska culture that existed on the territory of Ukraine, Moldova and Romania. Its heyday came at the end IV - beginning of III millennium BC.
Later, in the early civilizations on the basis of the primitive cult of the Mother Goddess worship arises the great goddesses: Isis - in Egypt, Ishtar - in Mesopotamia, Cybele - in Asia Minor, Aphrodite - in Greece, Venus - in Rome and others. The ancient Slavs was distributed to the cult of women giving birth - goddess of fertility and abundance, the protector of mothers and young children. With the adoption of Christianity in Russia cult births gradually merged with the cult of the Virgin.

Definitely a milestone in the history of the Tantric iconography was the emergence of forms of

Kali, which is a Ardhanarishvarasignificant manifestation of Shakti, somewhere between the Kushan and guptskim periods. The earliest mention of it as one of the seven languages ​​Agni is contained in the Mundaka Upanishad (2.4). But Ashvaghosha, a Buddhist, a former author and Buddhacharita Saundraranandy, described it as a grisly woman (god?), Holding a skull (kapAla), which belong to the army of Mara, tried to avert the Buddha from his meditation. This shows that the Buddhist view on the goddess Kali was filled with some prejudice, but, nevertheless, it's very earliest mention of Kapali connection with the goddess Kali. The famous poet Kalidasa, who wrote in Sanskrit, refers to Cali Kumarasambhave; she wearing ornaments made ​​of skulls, attends the wedding of Shiva and Parvati. In Devi Mahatma most important Shakta and Tantric text, Kali is also referred to as Chamunda (7.18) and as Mahakali (12.37) in these forms it is terrible and destructive aspects of a Higher Power. Devi-Mahatmya, otherwise called Chandi or Durga-patha-saptashati is vital to study the development of Shaktism in the context of Indian history. Basically, it dates from the time of between 5 and 7 cc. n. e., but the lack of any mention of Ganesha and Ganeshani prompts to assume that it was written at a time when Ganesh has not yet been recognized as a Brahmanic deity. Other Brahmin gods like Shiva, Vishnu and Skanda are mentioned in the text, but Ganesh was not included in the scope of orthodoxy, therefore, the text should be dated before the fifth century BC, or the beginning of the fourth or third century. There is no doubt that Devi mahatmya has all the basic features of Tantra - a comprehensive devotion to the Goddess of sacrifice in the fire in her honor, the system of japa (chanting mystical) offerings, which include mention of flesh and admirer of material enjoyment (bhukti) and release (mukti) . The text refers to the triadic form of a Higher Power, which symbolically is based on three elements, it's Tamas (darkness), rajas (shine) and sattva (purity), which are represented by its dimensions, referred to as Tamasi or Yoganidroy, Mahishamardini and Saraswati. These forms, which are referred to in Devi Mahatma symbolize internal movement from the darkness of ignorance to the light of knowledge.

Goddess Kali or Dakshinakali depicted as a nude woman with tousled hair standing on the body of Shiva. The body color of dark clouds of Kali, she has three eyes, and she wears earrings in the form of dead bodies of children and a garland of skulls. She holds a Sri Yantrasword and a human head in two arms, two hands, she gives other signs of welcome and blessing. Dark blue color of her body symbolizes infinity of cosmic energy it mahanirgunarupy (devoid purest qualities of the image), that is the space itself. This color also characterizes it as sarvatattvatmika (which includes all the elements and colors). She is naked, because above all the illusory power, it Cali, because it manages and creates the future. Dead and powerless Shiva under her feet represents the Nirguna Brahman (outside of qualities or attributes). Her three eyes are the three sources of light, ie the sun, moon and fire. Her earrings are terrible Dharma and Adharma and her garland of skulls is fifty letters of the Sanskrit alphabet (varna-small), symbolized by the Shabd-Brahman (Union, leading to higher rest). Necklace of severed human hands around the waist reflects the exhaustion of karma or the end of all things. It gives protection and presents gifts to the word of knowledge, which she keeps in the upper left arm, and destroys the animal instincts, symbolized by a severed human head, which she keeps in the bottom left hand. A variety of weapons that keep Shakta deity, including Tara symbolizes liberation (mukti), at which it breaks all the shackles of attachment (Pasha). Because that Kali is the embodiment of destruction, it contains only the Yantra Shakti triangles or triangle top to bottom. Her yantra no triangles Shiva (facing up), because it does not symbolize creation. In contrast, the Sri Yantra contains five Shakti Tricon (Shakti triangles) and four Shiva Trikona (triangle of Shiva), meaning creation.

By around the 8th century in the Shakta Tantra is also included in Kundalini yoga. According to the basic concept of kundalini yoga, Supreme Power of the universe is present in the human body, which is in a static or dormant. The sole purpose is to awaken the kundalini tantric and cause a rise in the body through a variety of practices. Such attitudes are unequivocal expression in the Devi Purana (10.9.7-8) Saundaryalahari Shankaracharya (9.10) and Malatimadhave (5.1) Bhavabhuti. In this latter text also talking about the doctrine of Niassa (cleansing of the body through the recitation of mantras) (5.21) (23). Biggest yantra in the tradition of Tantric Shakta is the Sri Yantra.

The last important milestone in the development of tantric Shaktism was the inclusion of the most important goddesses in class ten Mahavidyas. This happened after the Tara Shakta pantheon in eastern India around the 12th century. Ten Mahavidya is Kali, Tara, Shodashi (Sundari), Bhubaneswar, Tripura Bhairavi, Matangi, Bhairavi, Matangi, Bagan, Chhinnamasta, Dhumavati and Kamala (Lakshmi), they are identified with the ten avatars of Vishnu. Kali, Tara, Chhinnamasta and Dhumavati associated with kalikuloy remaining goddess associated with shrikuloy. In shaktism are two main forms: "Sri Kula" the family of the goddess 'Sri', ie Lakshmi, and "Kalikula", ie family of Kali. Sri Kula respects the brahminical tradition, it is prevalent mainly in the south of India, Kali-kula rejects her, and extended to the north and east India. Higher Mother revered equally by representatives of both directions, but for the initiation of devotees need to follow one of them, though both ultimately lead to the same goal.

Spiritual practices like Shaktism shayvistskim but saktas attach greater importance to the energy of God (the action force, and there is a potential or hidden), mantras (mystical formula that sounds) and yantras (graphic images of the Divine Energy, which is the Lord Himself), and seek cover the apparent opposites, see in their manifestations of a single-Divine: male-female, absolute-relative, pleasure-pain, cause-effect, the mind-body.
Indologists Western scholars are four main forms of Shaktism: People's shamanism, yoga, tantra, devotion, bhakti, and universalism.

VAISHNAVISM - Sanatana Dharma

LORD VISHNU

KEY SCRIPTURE: The Vedas , Bhagavad-Gita, Vishnu Purana, Padma Purana, Srimad-Bhagavatam


SCHOOL:
                                                                       Synopsis

Vaishnavism and Vaishnavism - one of the main directions in Hinduism, the distinguishing feature of which is the worship of Vishnu and his avatars, mainly Krishna and Rama, as the Supreme God. Monotheistic in its philosophy, this tradition also includes elements that can be described as pantheistic . The beliefs and practices of this tradition, especially such key concepts as bhakti and bhakti yoga, mainly based on the Puranic texts such as the "Bhagavad-Gita", "Vishnu Purana ',' Padma Purana", "Srimad-Bhagavatam" and Vedic texts, such as the canonical Upanishads are a part of the Vedas. followers of Vaishnavism are usually called "Vaishnava" or "Vaishnavites". According to the latest statistics, the Vaishnavas make up about 70% of all the followers of Hinduism. The vast majority of devotees live in India.

Vaishnavism (Vaishnava) - a conglomerate and sects. Some have arisen spontaneously, some were founded in the Middle Ages, the followers of "Doctors" philosophers and mystics.

The presiding deity Vaishnava - Vishnu, the Absolute personified, giving birth to Brahma, the creator of the world and the souls that make up the body of Vishnu. All other gods - and ultimately the emanation of Vishnu. Ontological views of Vaishnavism - from dualism to monism limited, but the soul in all Vaishnava sects is distinct from God and preserving their individuality.

In Vaishnavism there is the doctrine of avatars, literally "descent of Vishnu on earth to restore dharma." The most revered anthropomorphic avatars are Rama, the hero of "Ramayana," Krishna, the mythical life of which is given in the "Vishnu Purana" and "Bhagavata Purana" ("Srimad-Bhagavatam") - a monument of southern bhakti IX-X centuries. The second to last avatar of Vishnu - the Buddha, who preached heresy, was tempted to retreat from Dharma, thus strengthening the devotees and enticing unstable. The last avatar of Vishnu - Kalki - a kind of Hindu messiah who must appear at the end of the present Kali Yuga. He also has a prototype in Buddhism - Buddha Maitreya.

Salvation is understood in Vaishnavism as the liberation from samsara and the eternal soprebyvanie with the heavenly paradise in the form of Vishnu Vaikuntha. The path to salvation - bhakti - this is a passionate love for the mystical deity, the model for which is love to the divine cowherd Radha Krishna shepherd. Although the ideas, rather, emotions bhakti painted all areas of Hinduism, particularly vivid expression of this type of religiosity was in the cult of Krishna and Radha. Sensuality bhakti Krishnaism turned into a mystical eroticism.

The practice of bhakti-yoga (in the classical bhakti yoga - only element of the preparatory stages) is chanting the rosary and chanting the names of Vishnu and his avatars, in identifying with the characters Vaishnava mythology, the worship of images of gods and saints. In Vaishnavism increased the role of churches and "the temple deities," in which, on presentation of Vaishnava (devotees), Vishnu himself dwells. Idols wake, wash, decorate and feed. Rituals Vaishnavism mainly agamicheskie. Special development in the Krishna cult got kirtan and bhajans - ecstatic chants glorifying the different names of God and his mythical deeds, and accompanied by dances, often wearing ecstatic character. One of the major Vaishnava mantra - "Om Namo Narayanayya."

For the Vaishnava Bhakti as a whole is characterized by an inconsistent attitude to the caste system. On the one hand, many of its preachers theoretically rejected it, and in some communities even took neinduistov, though still the people of India. On the other hand, as a rule, caste differences are taken directly only in the religious sphere, at the time of service.

The major Vaishnava scriptures: epic (especially the "Bhagavad Gita"), 6 Vaishnava Puranas (especially the "Vishnu Purana" and "Bhagavata Purana"), upapurany, pancaratrika Samhita, Sutra, Tantra Gaudiya Vaishnavism , which is one of the branches of Vaishnavism, starting with 1960 spread around the world, mainly due to the preaching of AC Bhaktivedanta Swami Prabhupada, and he founded the International Society for Krishna Consciousness ...

Gaudiya Vaishnavism (also known as Chaitanya Vaishnavism, Bengali Vaishnavism or Krishnaism) - one of the trends in the Vaishnava tradition of Hinduism. founder of Gaudiya Vaishnavism was a great Hindu religious preacher and reformer Chaitanya Mahaprabhu (1486-1534), whom the followers of the Gaudiya Vaishnava tradition consider a special combined avatar of Radha and Krishna in one person, whose coming was foretold in the Vedas and Puranas. philosophy of Gaudiya Vaishnavism is primarily based on the "Bhagavad Gita" and the "Bhagavata Purana", as well as the Vedic scriptures such as the Upanishads . Gaudiya Vaishnavism refers to the monotheistic tradition of Hinduism and is considering various forms of God as the incarnation or avatar, Krishna, who is considered to be the supreme and original alter ego of God. The followers of the Gaudiya Vaishnava known as Gaudiya Vaishnava, or Vaishnava Hare Krishna ...


The objectives of Vaishnavism

The primary goal of Vaishnavism is videha-mukti, liberation - attainable only after death - when a small "I" realizes union with God Vishnu as its particles, while maintaining its pure individual personality. Lord Vishnu - the all-pervading consciousness - is the soul of the universe, different from the world and the jivas, "embodied souls" who are the body. His transcendent Being is a celestial form, residing in Vaikuntha, the home of eternal values ​​and perfection, where the soul is joined to Him by achieving mukti, liberation. The intermediate goal is to experience the grace of God - can be achieved even in the incarnation by finding refuge in the infinite love of Vishnu. Thanks to the love of Vishnu, serving Him and meditating on Him and His incarnations, our spiritual hunger grows and we experience His grace, flooding the whole being

SHAIVISM - Sanatana Dharma

KEY SCRIPTURE: Saiva Agamas, Vedas

SCHOOLS: Saiva Siddhanta, Pashupati Shaivism, Kashmir Shaivism, Veera Shaivism, Siddha Siddhanta and Siva Advaita.

Synopsis

Shaivism declares God Shiva is Love, He is both immanent and transcendent Creator and the creation. This world is the scene of our evolution, which gradually leads to moksha - liberation from birth and death. Aum.

Shaivism is a unique religion in which God manifested and unmanifested, and dual and nedvoystven, within us and outside of us. This religion is not strictly pantheistic, monotheistic or polytheistic. Its fundamental theology known as monistic theism, panentheism or Advaita ishvaravada. Monism, dualism, in contrast, is a study of reality as a unified whole existence without independent parts. Theism is the belief in God and the gods as immanent and transcendent. Shaivism monistic in their belief in one reality and hell-vayticheskoe unity of man and reality. Shaivism teistichen in their faith in the gods, and Lord Shiva as a loving personal God, the immanent world. Shaivism expresses the unity of the Party-Pasha Pasha (God-soul-world) covers non-dual and dual, faithfully carries both Vedanta and Siddhanta, clean Sanatama Dharma Vedas and Saiva Agamas. "Tirumantiram" states: "Suddha-Saiva (net Saivites) meditate on the following on his religious path: your Self, the Absolute Reality and the Primal Soul, on the trinity of God, the soul and the shackles of Maya, a clean release and all that binds the soul. " Aum Namah Shivaya.


The objectives of Shaivism

The primary goal of Shaivism is the awareness of its identity with Shiva - in perfect union and invisibility. This condition is called nirvikalpa samadhi, Self-realization, and can be achieved in this life. This ensures moksha, liberation from the eternal cycle of birth and death. Intermediate target is savikalpa samadhi, the realization of Sachchidananda experience of unity with the super-consciousness, which are learned perfect Truth, Knowledge and Bliss. Every soul is ultimately destined vishvagrasa, complete solution in the God Shiva.


Ways to achieve

The path of enlightenment is naturally divided into four stages: charya - virtue and selfless service; Kriya - Sadhana, yoga - meditation under the guidance of a guru and Jnana - the state of the wisdom of a realized soul. Aum.

Charya, kriya, yoga and jnana are a sequence of evolution of the soul, like the natural development of a butterfly from egg to caterpillar, from caterpillar to chrysalis and then the final transformation into a butterfly. This four pads, or stages through which every human soul must pass over many reincarnations to achieve the ultimate goal. Before reaching this stage of spiritual soul is dissolved in a low-marginal nature anava or egocentric way, limited by fear and lust, painful malice, jealousy, confusion, selfishness, ignorance and anger. Then the soul wakes up, reaching a state of charya, selfless religious service or karma yoga. Having developed in chare, the soul enters the state of the kriyas - worship, or bhakti-yoga, and finally blooms, reaching a state of Kundalini Yoga. Jnana - a state of enlightened wisdom, reached at the end of the path as a result of Self-realization. Four pads are not alternative paths, but progressive phases constituting one path - San Marga. "Tirumantiram" says: "A great worship Jnana - life is life. The vision of the light of life is the great worship yoga. The giving of life by calling for the worship of God is the exterior. The expression of adoration is charya. " We Aum oh Shivaya


Six schools of Shaivism 
(Satguru Swami Shivaya Subramuniya )

1. Saiva Siddhanta2. Pashupati Shaivism3. Kashmir Shaivism4. Veera Shaivism5. Siddha Siddhanta6. Siva Advaita

In search of peace, enlightenment and liberation can not find a more tolerant, more mysterious, more advanced or more ancient ways than Shaivite Hinduism. During its long history of Shaivism has generated a lot of lines and spiritual traditions, each of which has unique philosophical and cultural-linguistic character, and up to 1100 dominated the whole of India, from the Himalayas to Sri Lanka, on the Bay of Bengal to the Arabian Sea. In this section, we present the main features of the six main traditions that stand out in the context of modern Shaivism. This Saiva Siddhanta, Pashupati Shaivism, Kashmir Shaivism, Veera Shaivism, Siddha Siddhanta and Siva Advaita. should be borne in mind that this is a formal and somewhat intelligent unit, as would be helpful it may be, can in no way be any exhaustive description of Shaivism, or even the only possible list of its traditions. Real Shaivism is much richer and more varied than is assumed by the scheme.

There is, for example, a kind of Shaivism who practice thirteen million people in Nepal, three million in Indonesia or fifty-five million induizirovannyh Javanese who worship Shiva named Batara. Think also about the millions of smarts and other universalists who took Ganesha, Shiva or Lord Murugan as their chosen deity, or the many fans Ayappana who commit worship in South Indian shrines of Lord Muruga. This is not to lose sight of the fact that only a handful of the millions of followers of Shiva Kashmir formally associate themselves with the school, which is called the "Kashmir Shaivism." Similarly, in the south Indian state of Tamil Nadu, Shiva is worshiped more than fifty million people, only a well-informed minority calls itself the Saiva siddhantinami. Our discussion of these six schools and their traditions are based on historical information. In historical records, there are significant gaps, but at every moment when the past raises the curtain in front of us, we can see that the worship of Shiva is present. In the Indus Valley 8000 years ago did the press, which was depicted as Lord Shiva Pashupati, sitting in yogic posture. In the "Ramayana", which dates back to 2000 astronomical methods E's. BC. e., Lord Rama worshiped Lord Shiva as his enemy Ravana. In the "Mahabharata", dating from about 1300-mi's. BC. e., we again encounter the worship of Shiva. Buddha was born in BC. e. Saiva in the family, and the historical records of the time talking about the Saiva ascetics who wandered over the hills and looked much the same as today. basis of all schools of Shaivism are the Saiva Agamas. The philosophy of these Agam - theistic, ie Shiva appears in them by God Almighty, immanent and transcendent at the same time accepting the worship of God as a personal and attainable through yoga.

This theistic concept runs through all schools. From a philosophical point of view agamicheskaya tradition includes the following basic doctrines: 1) the five energies or favors, Shiva, creation, preservation, destruction, concealment and revelation, and 2) three categories: Pati, Pasha and Pasha - God, soul and bonds, and 3) three types of bonds: anava, karma and maya, and 4) the triple energy of Shiva - iccha-, jnana and kriya shakti 5) thirty six tattvas, or categories of being, from the five elements of matter to God, and 6) the need to initiate and Satguru 7) power mantras, 8) four pods: charya, kriya, yoga and jnana. examining individual schools and lines the inside of Shaivism, keep in mind that they all adhere to these teachings. Our discussion will, quite naturally, focused on the differences between the schools, but the differences should not overshadow the impressive similarities that exist both in faith and practice. At the Saiva Agamas are and monism and dualism, and intermediate philosophy. Therefore, different schools may stand on different philosophical platform and thus all - rely on Agama.

The tradition of Kashmir Shaivism says that Shiva revealed different philosophies people of different mind-set, so that everyone can move forward on the spiritual path to the recognition of inner unity of man and God. At that very few of the followers of Shiva presently or in the past has been directly familiar with the Agama. Reading and writing was the prerogative of specially trained scribes, and even today Agama remain basically the same leaves Olam, in which they were handed down from generation to generation. Agamicheskaya philosophy and practice of the average person is transmitted through other channels, one of which is the Saiva Purana. These collections of oral traditions about the life of the gods imbued agamicheskoy philosophy. For example, "Shiva Purana" proclaims: "Shiva is the great Atman, for He is the Self of all, He is always endowed with great qualities. Devotee should realize that Shiva is identical to himself," I - only Shiva. '" second channel agamicheskoy philosophy - is Saiva temple, as the device of temples and performing temple rituals are set precisely in Agamas, in fact, it is one of the most important topics Agam. Priests are special guidelines (paddhati), which summarizes all the instructions for worship contained in the Saiva Agamas.

The third channel - these are songs and bhajans Saiva saints that "for all its simplicity, are powerful philosophical content. Channel Four - is continuous oral teachings of the guru, Swami, pundits, Shastri, priests and elders. So, Shaivism is not a single hierarchical system . Rather it is a collection of thousands of traditions, big and small. Some of them - the traditions of orthodox and pious, others - iconoclastic, and others - for example, Kapalika and aghori - rigidly ascetic, eccentric and orgiastic. For some, Shiva is a powerful, fearsome, terrifying destroyer but for the majority of He - embodied love, compassionate and gentle God. And for almost all of the millions of devotees of Shiva Shaivism - this is not a school of philosophy, and life itself. They just love to Shiva and to be honored traditions of their families and communities. These people visit temples and celebrate turning points in the life of the Holy Sacrament. They make pilgrimages, doing daily prayers, practice meditation and yogic discipline. They sing sacred hymns, listen to stories from the Puranas and repeat verses from the scriptures.

Today, all six schools of Shaivism, in one form or another, continue to exist. Their leaders and gurus reincarnated, pick up the threads of the past and stretch them in the twenty-first century. Seekers who worship Shiva, carefully choose a school. Guru - a dedicated, profane or self-appointed spiritual forces that within them - proclaim God Almighty God Shiva and adjacent to a particular Saiva line. Neinduisty raised profound philosophy of Shaivism, serve as volunteer missionaries. Many fully turned to Shaivism as a religion of their soul. In this modern era, in the late twentieth century, Shaivism gained new strength and power. School of Shaivism communicate with each other in love, kindness, compassion and understanding, share with each other their strength and the weaknesses of each other. Our supreme God Shiva knew that His creation is not the same. In a different mood, and at various times he has created different types of shower. Therefore, in His supreme wisdom, He created these six approaches to His grace on a common Vedic-agamicheskoy basis - one for yoga ascetics, one of the heroic nonconformists, one for the mystic kundalini, one for the astute philosopher, one of the immortal hermits and one for devotees nedualistov . No one has been forgotten. Indeed, today, Lord Shiva calls on the leaders from the ranks of supporters of the six philosophies preach His message in the sacred eloquence.

Lohri Festival

Lohri is a festival connected with the solar year. Generally, it is an accepted fact that this festival is to worship fire. This is particularly a happy occasion for the couples who for the first time celebrated Lohri after their marriage and also the first Lohri of the son born in a family. The wood crackles and burns, the fire blazes high, a circle of warmth on a cold winter's night. Lohri is essentially a festival dedicated to the Sun god. Lohri is a joyous time to eat gur and peanuts, singing songs and share the warmth with your family and loved ones.

A week before Lohri, children begin gathering firewood, hunting for logs that will burn well.

A week before Lohri, children begin gathering firewood, hunting for logs that will burn well. A spirit of good-natured rivalry binds the community together and every one takes pride in making the biggest and most grand bonfire in their neighborhood. Lohri is an important festival which brings the entire community together, each family contributing sweets made of til and gur, peanuts, tilchowli and many other delicious home-made delicacies.

The Guru Granth Sahib praises this auspicious time of the month and says those who meditate before a fire will be blessed. Lohri, which marks the highest point in winter, is considered especially important for new born babies who are taken around the bonfire. They pray for prosperity even as they make offerings of til (gingelly), moongphali (peanuts) and chirwa (beaten rice) to the burning embers.

According to legend, a good Lohri sets the tone for the whole year ahead - the more joyous and bountiful the occasion, the greater will be the peace and prosperity. Some people believed that Holika and Lohri were sisters. While the former vanished into the fire, Lohri survived and lives on.

The rituals and celebrations associated with Makara Sankaranti and Lohri are only symbolic of a common thanksgiving to nature as represented by the Sun god, and in the process, the festivities embody a spirit of brotherhood, unity and gratitude, with family reunions and merrymaking generating a lot of happiness, goodwill and cheer.

Kanumu Festival

Kanumu Festival

The fourth and the last day of Pongal is known as Kanumu. Kaanum Pongal means seeing Pongal as this day marks as the sightseeing day. On this day, people dress up gaily, families go for picnic and visit relatives and make a tour of the town or the city they reside. It is a day for the outdoors and most people throng out of home in the evening, making for a sea of humanity. This is a day to spend time and entertainment outside.

During Kanumu, blessings are received from elders. In Tamil Nadu, this day is also known as Virgin Pongal and is celebrated by unmarried girls by playing in the river and making pongal and eating it there. It's customary for locals to give new clothes and money to the maids and servants employed in the house

Kaanum is also the Tamil version of brother's day. On this day, the women folk offer different kinds of rice to birds and pray for the well-being of their brothers. This ritual is called "Kanu". Sisters visit their brothers and inquire about their welfare. Women eat the previous day's food and pray for their brother's prosperity and health.

Being the last day of Pongal, the farmer's rest and celebrate this day in high spirit. People worship their ancestors and venerate their elders. It is the time for relaxing after the 3 days of festivities. People go out along with family and friends and have a nice day of outing. In the villages, the shop owners or employers of firms give benevolent gifts to their employees as a token of gratitude for their good work all through the year.

Introduction and Glory of Sanatana Dharama or Hinduism

Unlike other religions Sanatana Dharama (Hinduism) is not one person's invention.

There is no single medicine that can cure all deceases and ailments.
Sanatana Dharama (Hinduism) is an accumulated treasury of spiritual and moral laws discovered by different saints over various periods.

In other words Sanatana Dharama (Hinduism) is like constitution of a country. Spiritual and moral laws are democratically accumulated over centuries. These laws are observed voluntarily by people without any governmental control.
In Sanatana Dharama You don't need to practice exactly what your forefathers practiced. Those practices may be good only for that period (Yuga Dharma)

One can be an atheist or an agnostic and still can be a Sanatani like me or like Sage Charvak (The atheist). 
Sanatana Dharama allows criticizing or debating god's existence. Sanathana Dharma absorbs new ideas like a sponge and recharges itself with modern technology. 

In Kindergarten or Nursery school you learn everything from one book from one teacher. In a Higher school you learn from several books from several teachers.
Sanatana Dharama is like a university. It doesn't have only one book like other religions have, it has collection of books covers various subjects and aspects. 

There is no single medicine that can cure all deceases and ailments.
One must understand, it is impossible for one person to write religious doctrines for entire world and for future. If any one thinks that one person can do it they are fooling themselves.

Sanatana Dharama is spiritual and moral evolution.
Sanatana Dharama implements religious sentiments for education, prosperity and peace.


Religions of the World - Hinduism


HINDUISM-1


HINDUISM IS SCIENTIFICALLY PROVEN RELIGION ( SANATANA DHRMA )


HINDUISM - 15


Hinduism is not a Religion - Hindu Culture, Philosophy, and Spirituality

SHALIGRAM STONE

The Salagrama is a small stone, actually an ammonite, a fossil genus of marine cephalophod, and is considered by l3rahmins to be a natural representation of Vishnu. It plays an important role in the worship of a Brahmin, who is considered a living, earthly form of the deity. The salagrama is mentioned in the Atharva Veda where it is written that any Brahmin’s house that does not contain the salagraina is to be considered as impure as a cemetery.

Salagramas are to be found in the Gundak river in Nepal. They are black or dark coloured, round or oval in shape, striated, umbilicated and ornamented with natural tree like markings. The most sought after are the ones that are perforated in one or more places worms. The curves of the striations signify the various norms of Vishnu. A black Salagrama with a replica of the discus in it is capable of bestowing great happiness, health, wealth and children. A half green Salagrama will drive away all sins and one which has the shape of the umbrella on it will make the possessor a monarch. The worship of Salagrama does not call for elaborate prayer ceremonies. Its very presence assures happiness.

The reason for its sacredness is that once Shani called on Vishnu, who had transformed himself into a mountain. This angered Shani who became a worm (Vajrakita) and afflicted him for twelve years. At the expiration of the time Vishnu regained his original shape and ordered that henceforth the stones of this mountain will be worshipped as a representation of himself.

The salagrama is kept in the home, wrapped in a cloth, frequently lathed and perfumed and sometimes having water dripping on it. Though the stone is Vishnu in its visual form, it is also a lingam, the Shiva phallus, and a type of the Cosmic Egg.

How to identify Original and Pure Shaligram :

Now a days, many devotees are cheated on name of shaligram.. People sell ordinary stones with names of Saligram.. We also know we should not buy and sell shaligram. And our religious script prohibit to sell and buy shaligram.. The money which was given to get Shaligram must be dakshina and donation..  We should think it is dakshina because Lord canot be buyed with any money or gold or jwellery.. We should always worship original and pure shaligram... We must get it from trusted person to get original shaligram and so that we are not cheated with fake shaligram..

Original shaligram are always different with ordinary stones because some of the shaligram also have chakra and some beautiful marks on it.. It is said that this chakra and beautiful marks on shaligram is made by God vishwakarma who is god of art and architecture.. Lord vishnu order to god vishwakarma to make chakra and marks on shaligram shila murti.

When we rub pure gold in pure shaligram.. We can see some of the golden colour  or lines in shaligram..  Fake shaligram are made with mud,clay,plastic etc so pure shaligram have more weight similar as powerful stones.. So pure saligram donot break easily and it is very strong..

Character of shaligram

1 - Colours - The color of shaligram are mostly black.. Some of the saligram are blue,green,yellow,brown etc which are very rare in nature..

2 - Sizes and shapes - The shaligram shape and size can be found in small round, flat,oval,medium big ,any natural shape or sizes..

3 - Emblem -  Some shaligram do have emblem of one chakra and many chakra (wheel). Some shaligram donot have single marks and chakra or natural design.. Some shaligram also have some hole and many small holes on it... Saligram is found with any emblem and character which are not always similar..

WHAT is a DHARMA

Dharma means social and moral order, law, duty, right, virtue etc. It means righteousness or good ethical practices according to the prescriptions passed down from one generation to the next. Dharma designates the traditional established order, which includes all duties; individual, social and religious. Dharma is threatened and endangered by three great moral pitfalls: lust, covetousness and anger (Kama, Lobha and Krodha). Besides the general prescriptions contained in Dharma, every man has his own (self) Dharma (svadharma), which is determined by his Place in the social structure. The correct working out of one’s own Dharma above all other obligations is one of the primary themes of the Bhagavada Gita.


Moral Law of the World

Hinduism describes dharma as the natural universal laws whose observance enables humans to be contented and happy, and to save himself from degradation and suffering. Dharma is the moral law combined with spiritual discipline that guides one's life. Hindus consider dharma the very foundation of life. It means "that which holds" the people of this world and the whole creation. Dharma is the "law of being" without which things cannot exist.
According to the Scriptures

Dharma refers to the religious ethics as propounded by Hindu gurus in ancient Indian scriptures. Tulsidas, author of Ramcharitmanas, has defined the root of dharma as compassion. This principle was taken up by Lord Buddha in his immortal book of great wisdom, Dhammapada. The Atharva Veda describes dharma symbolically: Prithivim dharmana dhritam, that is, "this world is upheld by dharma". In the epic poem Mahabharata, the Pandavas represent dharma in life and the Kauravas represent adharma.

Good Dharma = Good Karma

Hinduism accepts the concept of reincarnation, and what determines the state of an individual in the next existence is karma which refers to the actions undertaken by the body and the mind. In order to achieve good karma it is important to live life according to dharma, what is right. This involves doing what is right for the individual, the family, the class or caste and also for the universe itself. Dharma is like a cosmic norm and if one goes against the norm it can result in bad karma. So, dharma affects the future according to the karma accumulated. Therefore one's dharmic path in the next life is the one necessary to bring to fruition all the results of past karma.
What Makes You Dharmic?

Anything that helps human being to reach god is dharma and anything that hinders human being from reaching god is adharma. According to the Bhagavat Purana, righteous living or life on a dharmic path has four aspects: austerity (tap), purity (shauch), compassion (daya) and truthfulness (satya); and adharmic or unrighteous life has three vices: pride (ahankar), contact (sangh), and intoxication (madya). The essence of dharma lies in possessing a certain ability, power and spiritual strength. The strength of being dharmic also lies in the unique combination of spiritual brilliance and physical prowess.

The 10 Rules of Dharma

Manusmriti written by the ancient sage Manu, prescribes 10 essential rules for the observance of dharma: Patience (dhriti), forgiveness (kshama), piety or self control (dama), honesty (asteya), sanctity (shauch), control of senses (indraiya-nigrah), reason (dhi), knowledge or learning (vidya), truthfulness (satya) and absence of anger (krodha). Manu further writes, "Non-violence, truth, non-coveting, purity of body and mind, control of senses are the essence of dharma". Therefore dharmic laws govern not only the individual but all in society.
The Purpose of Dharma

The purpose of dharma is not only to attain a union of the soul with the supreme reality, it also suggests a code of conduct that is intended to secure both worldly joys and supreme happiness. Rishi Kanda has defined dharma in Vaisesika as "that confers worldly joys and leads to supreme happiness". Hinduism is the religion that suggests methods for the attainment of the highest ideal and eternal bliss here and now on earth and not somewhere in heaven. For example, it endorses the idea that it is one's dharma to marry, raise a family and provide for that family in whatever way is necessary. The practice of dharma gives an experience of peace, joy, strength and tranquillity within one's self and makes life disciplined.