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Controlling sex life

"Sex life, intoxication and meat eating are general tendencies of human society, but a regulated
householder does not indulge in unrestricted sex life and other sense gratification. Marriage on
principles of religious life is therefore current in all civilized human society because that is the way for
restricted sex life. This restricted, unattached sex life is also a kind of yajna because the restricted
householder sacrifices his general tendency toward sense gratification for higher transcendental life."
(Bhagavad-gita 4:26 Purport)
"As long as one is situated in the material world, there must be pleasure and pain arising from the
material body. As Krsna advises in Bhagavad-gita, tams titiksasva bharata. One has to learn how to
tolerate the temporary pains and pleasures of this material world. One must also be detached from
his family and practice celibacy. Sex with one's wife according to the scriptural injunctions is also
accepted as brahmacarya (celibacy), but illicit sex is opposed to religious principles, and it hampers

advancement in spiritual consciousness.

( Srimad-Bhagavatam 5:5:10-13 )
"Materialistic life is based on sex life. The existence of all the materialistic people, who are
undergoing severe tribulation in the struggle for existence, is based on sex. Therefore, in the Vedic
civilization sex life is allowed only in a restricted way; it is for the married couple and only for
begetting children. But when sex life is indulged in for sense gratification illegally and illicitly, both the
man and the woman await severe punishment in this world or after death. In this world also they are
punished by virulent diseases like syphilis and gonorrhea, and in the next life, as we see in this
passage of Srimad-Bhagavatam, they are put into different kinds of hellish conditions to suffer."

Matsya Purana - Significance of Vratas, procedures and their fruits (Over-view of Sixty Vratas
included)
Matsya Bhagavan narrated to Manu that Mahadeva explained to Uma Devi a number of formal
Vratas meant for fulfillment of human desires, especially to assure all round propititiousness, health
and wealth, name and fame and forward steps towards Moksha. Among several Vratas so
described by Mahadeva, a few selected Vratas are given below:
ANANTA TRITEEYA VRATA: This Vrata is observed on Shukla Triteeya of Bhadrapada, Vaishakha,
Pousha, or Margasirsha months by either male or female after taking bath with yellow mustard seeds
and wearing tilakamon the forehead by a mix of chandana, curd, gomutra, cowdung, gorochana
and mushta (cyprus rotundus) which is a favourite of Devi Parvati. The color of Vastras may be
yellow of men, red for women, unmarried girls white and widows ochre or terracota / Indian Red
colour. The Idol of Devi should be bathed first in Panchagavya (cows milk, curd, urine, dung and
ghee) and later in milk, honey, chandana and flower mix. Lalitha Devi is fond of white flowers, variety
of fruits, milk and curd. Puja is to be performed as follows: Varadaai Namah (paadow pujayami/ feet),
Shria namah (gulfow/ ankles), Parvathainamah (Janghow lower sheen) Ahokayai namah (Jaanuh or
knees) Mangala kaarinyai naah (Uru or hips), Vamadevyai namah (kati or waist), Padmodaraayai
namah (udara or stomach), Kaamaashriyai namah (vakshasthala), Sowbhaagyadaayinyai namah
(both hands), Shriyai namah (hands, stomach and face), Darpana vaasinyai namah (mirror-like or
teeth), Smaradaayai namah (smile), Gouryai namah ( nasika or nose), Utpalaayai namah (netra or
eyes), tushtyai namah (lalaata or forehead), Katyaayanyai namah (head and hair); thereafter, touch
the feet of the idol by saying: Dhishtyai namah, Kaanthyai namah, Shriyai namah, Rambhaayai
namah, Lalitaayia namah, and Vaasudevyai namah/ After the puja on the above lines, Archana with
Kunkuma with lotus leaves spread over on the platform twelve times be performed to the Idol; then
set up Pratimas of Gauri and Aparna on the Eastern side, Devi Bhavani on the Southern side, Nirruti
side Rudrani, Western side Sowmya Rupa Madanavasini, Vayavya side Devi Paatala, and on the
Northern side Devi Uma. In the Madhya bhaaga or the middle area, the idols of Lakshmi, Swaha,
Swadha, Tushti, Mangala, Kumuda and Sati should be set up. Lord Rudra is to be set up in the
Central portion of the Lotus and on the Lotus earside, Lalita Devi is to be established. Then, songs

and musical instruments may be organised; white Akshatas and plain water be used to sprinkled on
the Deity, red clothing be offered , red flower garland be worn, and hair-parting on her head be
coloured with sindoor; Devi is fond of Sindoor and Kunkuma always. Guru / Acharya puja is also
done later as a finale.
In Bhadrapada month, the puja is done with Neel Kamal (Blue Lotus), in Aswin Month with
Bandhujiva flowers, in Kartik with Shatapatrak Kamal, in Margashira month with Jaati Malati, in
Pushya Month with yellow Kurantak/Katasaraia flowers, in Maagha Month with Kunda and kumkuma,
in Phalguna with Sinduwara or Malati, in Chaitra with Mallika and Ashoka, in Vaishakha with
Gandhapatala, in Jyeshtha with Lotus and Mandara, Ashadha with Champa and in Shravana with
Kadamba and Malati. In the months of Bhadrapada through Ashwin, the material to be used are
Gomutra, Gobar, milk, curd, Ghee, Kushodak, Bilwa patra, Mandara flower, Goghrundeka,
Panchagavya, and Bel patra; and in other months Naivadya is as per standards prescribed. At the
end, there must be Dampati Puja or reverence to husband-wife pair by way of Vastra, flower garland,
and chandana-Tambula. Ananta Triteeya Vrata shall indeed yield long life, ideal progeny, excellent
health, prosperity, contentment and Shilaloka praptiat the end of life.
SARASVATHA VRATA: Matsya Deva described to Manu about the importance of this Vrata to be
observed by persons for Sowbhagya (great propitiousness), high intelligence, expertise in Vidyas,
excellent relationship between husband and wife, affection with relatives, long healthy life, and
contentment in life. Devi Saraswati is pleased even by taking her name. Men and women may
observe this Vrata any Panchami day or any Sunday when Tara (Star) and Graha (Planets) are in
order, as decided by Brahmanas. After performing puja by way of Shodasopachaaraas or the
Sixteen Services to Gayatri with devotion including Avahana, Snaana, Vastra, Sweta / white
Pushpa mala, Phala, Chandana, Dhupa, Deepa and Naivedya, the following be recited: Yathaa
na Devi Bhagavan Brahmalokey Pitamahah, Twam parityajya samtishthet tathaa bhava Varapradaa/
(Devi! just as Brahma never leaves you in Brahmaloka alone, bestow to me the same kind of boon);
Vedah Shastreena Sarvaani Geeta nrityaadikam cha yat, Na viheenam twayaa Devi tathaa mey
santhu siddhaayah/ (Devi! Just as Vedas, Shastras in totality, all the fine arts including Geeta-Nrityas
never exist without you, do favour me the same way to provide fulfillment to me also) Lakshmi
Medhaa Dharaa Pushti Gauri Tushtih Prabhaa Matih, Etaabhih paahi Ashtaabhistanubhimaam
Saraswati! (Kindly provide me protection from the Ashta Murtis viz. Lakshmi, Medha, Dhara, Pushti,
Gauri, Tushti, Prabha, and Mati). This way, Gayatri who wears Veena, Rudraaksha Maala, Kaandalu,
and Pustak, should be addresed to her and give away to a Brahmana as daan including rice, milk,
ghee, Suvarna /gold and bell and treat him to Bhojan (Meals) to secure the blessing of Gayatri Devi.
Those who perform the Vrata with devotion and humility shall bestow smartness and attractiveness
as also stay in Vidyadhara loka and Brahmaloka in three Kalpantaas.
BHIMA DWADASHI VRATA: Popularised as Bhima Vrata since Bhima of Maha Bharata fame
observed it and secured multiple benefits, this Dwadashi Vrata is held in Magha months Sukla
Paksha. This Vrata was prescribed by Bhagavan Shri Krishna to Bhima:
Ashesha yagnaphaladamaseshaagha vinaashanam,
Aseshadushtashamanamasesha sura pujitam/

Pavitraanaam Pavitram cha Mangalaanaam cha Mangalam,

Bhavishyamcha Bhavishya anaam Puraanaanam puraatanam/
(This Vrata is equated with many yagnas, destroyer of all kinds of sins, reliever of all kinds of
blemishes, respected by all Devatas, sanctified among all kinds of materials, provider of all types of
propitiousness, the best of all holy deeds in future and indeed one of the ancient Vratas.) Having
taken bath with ghee and tilas/ sesame seeds, a Bhakta should commence the Vrata on Ekadashi
day by reciting the name of Om Namo Narayanaaya/ By saying Krishnaya namah touch both the feet
of the Idol, Sarvaatmaney namah worship the mastak /head; Vaikunthaya namah touch the kantha /
neck; Shri Vatsa dhaariney namah touch vakshasthala /chest; and then recite the Avahana Mantra
with Shankhiney namah, Chakriney namah, Gadiney namah, Varadaaya namah, Sarva Narayanasya
touch Bhagavans hands; then perform Puja to Udaraayanamah udaram pujayaami,
Panchasharaayanamah jananendriyam pujayami, Sowbhaagya nathaayanamah jenghey pujayami,
Bhuta dhaariney namah jaanuh pujayami; namo Neelaaya vai janghey paadow Vishwa srujey
namah, then to Devi Lakshmi: Namo Devyai namah Shaanthai namo Lakshmai namah Shriyai/
Namah Pushtyai Namastushtyai Dhrushtyai Hrushtyai namo namah/ later on perform worship to
Garuda saying: Namo Vihanga naathaaya Vayuvegaaya pakshiney, Vishapramaathiney nityam
Garudam chaabhi pujayet/ Now, worship with Gandha, Pushpa, Dhupa, Deepa and Naivedya to Shri
Krishna, Maha Deva, and Ganesha. By Sun set time, after Sandyha Vandana, pray to Shri Krishna:
Namo Narayanaayeti twaamaham sharanam gatah (Bhagavan Narayana! my reverential salutations
to you and all the Deities; I am in your Sharanam / protection). That night, the devotee Karta should
observe Jaagaran or night long prayers, singing of Bhajans and such activitees. Next morning on
Dwadashi day, puja be performed to Keshava and make oblations into Agni by ghee and declare
before Bhagavan:
Ekaadashaayam niraahaarah samabhyarcha Keshavam,
Raatrim cha sakalaam sthitwaa snaanamcha payasaa tatha/
Saprisha chaapi dahanam hutwa Brahmana pungavaih,
Sahaiva Pundarikaaksha Dwadashyam Ksheera bhojanam,
Karishyaami yataatmaaham nirvighnenaastu tacchamey/
( Pundarikaaksha! I am on fast on Ekadashi and on Dwadashi shall have Ksheera along with
Brahmanas; kindly bless me to see through the Vrata without any obstacle). To start the actual Vrata,
a Vedika be prepared. There must be a kalasha hanging from the ceiling with strings with a small
hole at the bottom through which water drops must fall on the head of the Kartha through out the
previous night seated on the vedika. Similarly another hanging kalasha should drop milk through a
minute hole on the idol of Bhagavan Vishnu. Through another kalasha with a hole there should be
ghee drops into the Havan kund. Down on the Vedika there should be thirteen Kalashas with white
cloth around each filled up with various Bhakshya Padarthaas (Eatables), along with a copper
vessel and Pancha Ratnasor five kinds of jewels. Four Brahmanas should be reciting Rig Veda
facing north of the Havan Kunda, four Yajurvedi Brahmanas should recite Rudraadhyaaya, four more
Samavedi Brahmanas should recite Arishadvarga sahita Vaishnava Sama. The designated twelve
Brahmanas should be revered with Vastra, Pushpa, Chandana, Golden Ring, wrist ornament, golden
chain, and bed to each. The thirteenth Brahmana would be the Acharya who should be respected

with double of the items provided with the other Brahmanas as also cows additionally. At the end of
the Daanaas, there should be a full and hearty meal with Bhakshya, Bhojya, Lehya, Choshya, and
Paaniyas. But the Karta should only eat saltless rice meal. The Karta, his wife, children and all other
family members should then pray to Keshava with the avowed identity of Keshava and Shiva :
Shivasya hridaye Vishnur Vishnoscha hridaye Shivah,
Yadhaantaram na pashyami tathaamey Swastichaayushah/
(May we have the confirmed view that Shiva and Vishnu are just the same, and thus may we be
blessed with longevity and extreme propitiousness).
MAHESWARA (SHIVA CHATURDASHI) VRATA: Nandikeswara described the Procedure of the Vrata
to Brahmarshi Narada which is observed in all the Lokas. On Margasirsha Shukla Trayodasi, a
person resolving to perform the Vrata should take food only once on the day and declare to Maha
Deva:
Margaseersha Trayodasyaam sitaayekabhojaam,
Praarthayet Devadevesham twaamaham sharanam gatah/
Chaturdashyam niraahaaram samyagbhyarchya Shankaram,
Suvarma Vrishabham datwaa bhyokshyaami chaparehani/
(Shankara! As a first of this Vrata, I shall take only one meal on Margaseersha Sukla Trayodashi as
you should take me in my sharan / procection; being on fast on Chaturdashi and only after my
worship to you and daana of a Golden Vrishabha to a deserving Brahmana that I shall take next
meal again.) Next morning after ablutions, Snaana and Nitya Karmas, the Karta should perform puja
to Maha Deva and Devi Parvati with lotus and other flowers, Chandana and Dhupa/ Deepa as
follows:
Paadow namah Shivaayeti- Shirah Sarvaatmaney namah,
Trinetraayeti netraani-Lalaatam Haraye Namah/
Mukhamindu mukhaayeti-Shrikanthaayeti kandharam,
Sadyojaataaya karnou tu Vaamadevaayai bhujow/
Aghora hridayaayeti-hridayam chaabhipujayet,
Stanow Tatpurushaayeti tatheshaanaaya chodaram/
Parshou chaananta Dharmaaya Jnaana bhutaaya vai katim,
Uru chaananta vairaagya simhaayetyabhi pujayet,
Anaantyaiswarya nathaaya jaanunee chaaryayed Budhaah,
Prathaanaya namo janghai gulfou Vyomaatmaney namah/
Vyomakeshaatma rupaaya keshaan pushtam cha pujayet,
Namah Pushtyai Namasyushtyai Parvateem chaapi pujayet/
Thus after worshipping the feet, head, forehead, face, neck, ears, hands, heart, chest, stomach,
waist, knees, lower sheen, ankles, back etc.of Shiva and Parvati Pratimas , the Karta should
perform daana to a Brahmana of waterful Kalasha, white flower garland, Vastras, pratima of golden
Vrishabha studded with Pancha Ratnas and a variety of food preparations and treat Brahmanas to

hearty meals and give ample dakshinas/ cash. The Karta himself should take in that night only curd
and ghee of cows and sleep on floor northward (Uttaabhimukha). On the next morning, after Puja
again, then only the fast would be broken along with Brahmanas. The Vrata is to be performed every
month year-long on Shukla Trayodashi-Chaturdashi
ending with Krishna Chaturdashi next. The repeat Pujas every month till Kartika month should be
performed as follows:
Shankaraaya namastestu namastey karaveeraka/
Traimabakaaya namastestu Maheswaramatah param,
Namastestu Mahaa Deva Staanavecha tatah param/
Namah Pashupatey naatha Namastey Shaambhavey punah,
Namastey Paramaananda Namah Somaartha dhaariney/
Namo Bheemaaya ityevam twaamaham sharanam gatah/
Every month on Trayodashi-Chaturdashi days, the Kartas intake should alternatively be Gomutra,
Gobar, milk, curd, ghee, kushodak, Panchagavya, bel, karpur, Agaru, Yava, and black til. Similarly,
the special flower of the respective months would be Mandara (Paribhadra), Malati, Dhatura,
Sinduvaara, Ashoka, Mallika, Paatala or red rose, Mandara (Suryamukhi), Kadamba, Shatapati
(White Lotus or Gulab), and Kamal. On the Kartika Krishna Chaturdashi, similar program is to be
repeated as on the final day of the previous year. Those who duly observe the Shiva Chaturdashi
Vrata as prescribed secure the fruits of performing thousand Ashvamedha Yagnas. If he or his
father / brothers had perpetrated huge sins like Brahma hatya or equivalent ones would be free from
these paatakaas. The Kartas would receive long life, excellent health, prosperity to his/ her entire
family and even to their Vamsa. After their life they would be four armed Ganaadhipas in Swarga
and later on in Shivaloka for several Kalpas.

Matsya Purana - Highlights of Pitru Vamsha and the concept of Shraddhas

In the Celestial Region, there was a Vibhraja Loka in which Pitara Barhishad resided who had
thousands of Peacock-shaped Vimanasalways ready to bless those persons offering the barhi
(kusha) fruits, especially among Devas, Asuras, Gandharvas, Apsaras and Yakshas. At this very
Loka, Maharshi Pulastyas thousands of sons who were always engrossed in Tapasya and Yoga,
were also resident that Loka. Among them was a Manasi Kanya- one Yogini and Yogamata- named
Peevari who performed deep Tapasya and pleased Bhagavan Vishnu and sought a boon from him to
secure an oustanding youth as her life partner who should be a great Yogi, Jitendraya, an erudite
scholar and an Orator.
Vishnu blessed her and said that Veda Vyasa would beget a person fitting into the qualifications that
she described and would be called Shuka Muni; after wedding him, she begot a girl who was Yoga
parayani by name Krutvi or Gow as also four sons and thereafter she attained Moksha by virtue of
her Yoga Shakti. In another case, Maharshi Vasishthas son named Sukali was also a Pitara known

as Manasa who was an embodiment of Dharma living in Jyotirbhasi Loka beyond Swarga; he
obliged even Shudra Kartas on Earth in their Shraddha Karmas to fulfill their desires let alone the
Bhrahmana Kartas of Shraadhhas.There was a Manasa Kanya named Gow in Swarga who was
Shukra Devas wife who was engaged in the task of expanding the fame of various Pitras among the
different Pitra lokas.
Similarly there was a loka called Marichigarbha in Surya mandala where the son of Maharshi Angira
lived as a Pitara known as Havishmaan and was mainly the reciever of Shraddhas from Kshatriyas
and was often travelling to the Kshatriya Kshetras to receive their offerings. In that very Loka, there
was a Manasi Kanya Yashoda who was King Anshumans wife, the mother of King Dilip and the
famed grandson Bhagiratha who brought Ganga from Swargaloka to purify the souls of his grand
fathers dead owing to Muni Kapilkas curse.
There was another Pitruloka called Kamadudh where Suswadha Pitra lived and was ready to ask for
boons for the asking. From the body of Maharshi Pulaha there were a number of Vaishyasborn and
the Shraddha Kartas of the Vamsha were able to experience visions of their ancestors. The Manasi
Kanya called Viraja who was the wife of King Nahusha and mother of KingYayati and was renamed
as Ekashtaka.The Pitras of Brahmanas lived in Manasa where Somapa the Pitra of Brahmanas
resided.
The Manasi Kanya of this Manasa Loka was River Narmada who purified many devotees in
Dakshina Bharat. Thus, the Institution of Shraddhas was established in the Society as a multi-gate
medium to receive the offerings of the Shraddha Kartas from Pitru Devas -who qualified the Status of
Pitru Devas the hard way- as also to bless the Shraddha Kartas on the one hand and the departed
souls on the other thus alliveating their miseries while passing on the Shraddha benefits to them
from the Kartas.T
he Shraddha Kartas would do well by giving silver or silver-coated vessel to a Brahmana to please
the Pitru Devas and perform Tarpanas to Agni, Soma and Yama addressed to them and offer to
them water, tila (sesame seeds), cows curd, honey, kusha grass, rice, sugar cane, and ghee. With
these offerings, Pitru Devas would be pleased and bestow good health, progeny, longevity and
prosperity. (The procedure of Shradda was given in the Essence of Padma Purana by the same
writer).

"Remnants of food may be eaten only when they are part of a meal that was first offered to the
Supreme Lord or first eaten by saintly persons, especially the spiritual master. Otherwise the
remnants of food are considered to be in the mode of darkness, and they increase infection or
disease. Such foodstuffs, although very palatable to persons in the mode of darkness, are neither
liked nor even touched by those in the mode of goodness. The best food is the remnants of what
is offered to the Supreme Personality of Godhead. In Bhagavad-gita the Supreme Lord says that He
accepts preparations of vegetables, flour and milk when offered with devotion. Patram puspam

phalam toyam. Of course, devotion and love are the chief things which the Supreme Personality of
Godhead accepts. But it is also mentioned that the prasadam should be prepared in a particular way.
Any food prepared by the injunctions of the scripture and offered to the Supreme Personality of
Godhead can be taken even if prepared long, long ago, because such food is transcendental.
Therefore to make food antiseptic, eatable and palatable for all persons, one should offer food to the
Supreme Personality of Godhead."
Bhagavad-gita 17-10 Purport
"It is not that Krsna is hungry and is begging food from us. The purpose of this offering is to create a
loving transaction. Krsna wants this transaction: "You love Me, and I'll love you." As God, Krsna's
energy creates and sustains everything, so why should he beg a leaf, a fruit and a little water from
us? He will be very pleased, however, if we offer him a piece of fruit, a leaf and water with love,
saying, "Krsna, I am so poor that I cannot secure anything. I have secured this fruit and a leaf. Kindly
accept them." Such an offering would make Krsna very glad. If He eats what we offer, our life will be
successful, for we will actually make friends with Krsna. Fruit, flowers and water can be secured
practically in any part of the world by any man, poor or rich, and can be offered. We should
remember then that it is not vegetarianism which is important, nor is it that God is in need of
anything. The important point is that we simply have to try to learn how to love Krsna.
Love begins with this give and take. We give something to our lover, he gives something to us, and in
this way love develops. When we create any loving transaction with any boy or girl, man or woman,
we give and take. Thus Krsna is teaching us how to give and take. Krsna is begging us: "Try to love
Me. Learn how to love Me. Offer something to Me."

NAMASKAR"
Meaning and Benefits of Prostration to elders - Dhandavatha Pranam.
Namaskar - Namaskaram literally means a salute; traditionally it is practiced from the childhood
days, to train the children to respect the elders and also to pay obeisance to the Lord God in
temples. It is a gesture of action used to indicate respect & reverence. Namaskar in Military
terms is a Salute, but it has other general populations use in different way of salutes. In the
western countries, while such gestures as tipping one's hat as one passed others on the street
could be considered salutes, the most common civilian gesture in Indian states can be seen, with
each other greeting, that is rendered to the Seniors and Elders alike. In the United States of
America, a civilians salute the flag by placing their right hands over their hearts and saying the
Pledge of Allegiance.
Traditional Hindu verbal greeting of Namasthe & Namaskar are a kind of Mudra posture, where
the palms are joined together and held at the level of their chest. This Mudra is also known as
"Anjali" Mudra. It is a kind of devotion and a gesture made equally before a temple Deity,
Sadhus, Saints, Seers, Priests, or of any such holy person, learned scholars, teachers & Guru,
elders and senior persons, or a newly acquainted elderly persons.

The hands held together connects the right side of the body with the left, and brings the nerve
and pulses (nadi) currents into poised balance, into a consciousness of the suskhama, awakening
the third eye known as gjyana Njanam), within the greeter to worship God in the greeted. Now
let us see what the actual benefits one gets by doing the Namaskar - the Anjali Mudra. It is from
a researcher that gives the inner meaning & values for prostrating, paying obeisance and doing
sashtanga (falling flat) namaskar. The following article by Sri Siddharth Dave, gives the fair
value, scientific meaning to an age old practice in this Indian Sub-continent for ages.
It is always recommended that while prostrating, a person has to do it facing east and to whom it
offered is to be facing the west. I hope this bit of information help readers to understand the inner
meaning of Namasthe, the greetings each other make since time immemorial!
The word 'Namaskar' is derived from the root 'namaha', which means paying obeisance
(Namaskar) or salutation. From Science of Justice - 'Namaha' is a physical action expressing that
'you are superior to me in all qualities and in every way'.
Worldly Benefits - By doing Namaskar to a deity or a Saint, unknowingly their virtues and
capabilities are impressed upon our minds. Consequently we start emulating them, thus changing
ourselves for the better.
Spiritual Benefits - Increase in humility and reduction of ego / Enhancement in the spiritual
emotion of surrender and gratitude / Gaining the Sattva component and faster spiritual progress.
We receive the highest amount of Sattva component from the posture (mudra) of Namaskar. By
doing Namaskar to Deities or Saints we receive subtle frequencies emitted by them, e.g.
frequencies of Sattva or Bliss.
How does one do Namaskar to an individual of the same age group?
When meeting someone of the same age-group do Namaskar by joining the fingers and placing
tips of the thumbs on the Anahat chakra (at the centre of the chest). This type of Namaskar
increases the spiritual emotion of humility in the embodied soul. Sattva frequencies from the
universe are attracted by the fingers (which act as an antenna) and are then transmitted to the
entire body through the thumbs which have awakened the Anahat chakra. This activates the soul
energy of the embodied soul. In addition, by doing Namaskar in this manner to each other,
frequencies of blessings are also transmitted.
What is correct method & science of doing Namaskar to God?
A. 'While paying obeisance to God, bring the palms together.
1. The fingers should be held loose (not straight and rigid) while joining the hands or palms.
2. The fingers should be kept close to each other without leaving any space between them.
3. The fingers should be kept away from the thumbs.
4. The inner portion of the palms should not touch each other and there should be some space
between them.
Note: The stage of awakening of spiritual emotion (Bhav) is important to the seeker at the
primary level. Hence, for awakening spiritual emotion (Bhava), he should keep space in between
the joined hands, whereas a seeker who is at the advanced level should refrain from leaving such
space in between the palms to awaken the unexpressed spiritual emotion (Bhava).
B. After joining the hands one should bow and bring the head forward..
C. While tilting the headforward, one should place the thumbs at the mid-brow region, i.e. at the
point between the eyebrows and try to concentrate on the feet of the Deity.

D. After that, instead of bringing the folded hands down immediately, they should be placed on
the mid-chest region for a minute in such way that the wrists touch the chest; then only should
the hands be brought down.
A. The fingers should not be stiff while bringing the palms together because this will lead to a
decrease in Sattva component from the vital and mental sheaths and thus increase the raja
component in them. By keeping the fingers relaxed, the subtlest Sattva component will get
activated. With the strength of this energy, embodied souls are able to fight powerful distressing
energies.
B. In the Namaskar posture, the joined fingers act as an antenna to assimilate the Chaitanya
(Divine consciousness) or the Energy transmitted by a Deity. While joining the palms, the fingers
must touch each other because leaving space between the fingers will result in accumulation of
energy in that space. This energy will be immediately transmitted in various directions; therefore
the seeker's body will lose the benefit of this potent energy.
C. About the space to be maintained between the palms:
For a seeker at the primary level, it is advisable to leave space between the palms; it is not
necessary for a seeker at an advanced level to leave space between the palms.
D. After joining the palms, bow a little. This posture puts pressure on the navel and activates the
five vital energies situated there. Activation of these vital energies in the body makes it sensitive
to accepting sattvik frequencies. This later awakens the 'Atma shakti' (i.e. soul energy of an
embodied soul). And later, Bhav is awakened. This enables the body to accept in large measures
the Chaitanya emitted by the Deity.
E. Touch the thumbs to the mid-brow region. (Please see images above..) This posture awakens
the Bhav of surrender in an embodied soul, and in turn activates the appropriate subtle
frequencies of Deities from the Universe. They enter through the Adnya chakra (Sixth of the 7
chakras in the Kundalini) of the embodied soul and settle in the space parallel to it at the back
interior of the head. In this space the openings to all the three channels converge; namely, the
Moon, the Central and the Sun channels. Due to the movement of these subtler frequencies in
this space, the Central Channel is activated. Consequently it facilitates the speedy transmission
of these frequencies throughout the body, leading to purification of both the gross and subtle
bodies at the same time.
F. After doing Namaskar, to completely imbibe the Chaitanya of the Deity (that has entered the
hands by now), instead of bringing the folded hands down immediately, place them on the midchest region in such a way that the wrists touch the chest.
The 'Anahat chakra' is located at the centre of the chest. Akin to the Adnya chakra, the activity of
the Anahat chakra is also to absorb the Sattva frequencies. By touching the wrists to the chest,
the Anahat chakra is activated and it helps in absorbing more of the Sattva component.
Effect of this Posture
By doing Namaskar in this manner, the Deity's Chaitanya is absorbed to a greater extent by the
body, as compared to other methods of doing Namaskar. This gives maximum distress to
negative energies. The negative energies that have manifested in a person are unable to touch
their thumbs at the mid-brow region in Namaskar. (The negative energies are subtle. But at times
they enter an individual's body and manifest it.)

Q. What is the reason for not wrapping a cloth around the neck while performing
circumambulation, doing Namaskar, ritualistic worship, sacrificial fires, chanting and while
visiting Guru and deities?
A. When a cloth is wrapped around the neck, it does not activate the Vishuddha chakra (in the
throat region) and hence an individual gets less benefit of the Sattva component.
Why should one always do Namaskar to elders?
Meaning: When an elderly person arrives, the vital energy of the young person starts rising and
when he gets up and does Namaskar, it returns to normal. - Manusmruti 2.120; Mahabharat,
Udhyog, Chapter (Section) 38.1, Sr. no. 104, 64-65
Explanation: 'As the sojourn of the elderly person is gradually towards the southern direction,
that is, towards the region of Lord Yama (towards death), his body starts emitting raja and tama
frequencies on a high scale. When such an elderly person comes in the vicinity of any younger
individual, these frequencies start affecting the younger person. A subtle magnetic field is created
between the two. Consequently, the vital energy of the younger person is pulled upward. This
way the younger person can suffer due to sudden momentum to his vital energy. When this
younger person doesNamaskar to the elderly person, some amount of the Central channel of his
Kundalini system is activated and the Sattva component in it starts increasing. Consequently the
raja and tama components in him are influenced by the Sattva component and the vital energy
comes back to normal state. Hence on arrival of an elderly person, it is customary for the
younger individuals to do Namaskar to them.'
Doing Namaskar to Elders..
When travelling, prior to the commencement of a journey and upon returning, why should one
do Namaskar to elders in the family?
'Namaskar to the elders in the family is one way of surrendering to the God principle in them.
When an embodied soul bows in Namaskar to an elder by surrendering to the God principle in
him, at that time a sense of compassion is created in his body. This compassion percolates right
upto his subtle body. At that time, energy of his mind is activated and in turn activates the five
vital energies, which are located at the seat of the Manipur chakra (situated in the Naval region).
Transmission of these five vital energies all over the body then awakens the soul energy. With the
strength of the soul energy, the Central channel gets activated and converts the expressed energy
of spiritual emotion to the unexpressed energy of spiritual emotion. With the help of this
unexpressed energy of spiritual emotion, the embodied soul, through the medium of elders, gains
the required Deity's principle from the Universe. For this purpose, while leaving the house on a
journey, the embodied soul should do Namaskar to elders and with the strength of Sattva
frequencies has to protect himself from distressing frequencies in the atmosphere. Similarly,
returning from a journey, one should immediately do Namaskar to elders and awaken the God
principle in them, which would disintegrate the raja-tama particles from the air around him,
which might have been brought along.
What is the correct method of doing Namaskar to Saints?
1. The portion of head, which should be placed at the feet :
We can imbibe maximum Chaitanya through the Brahmarandhra (the seventh chakra of the
Kundalini system located in the crown of our head). Since it (Brahmarandhra) cannot be placed
at a Saints's feet, the part of head beginning above the forehead is to be placed at the feet of

Saints. Due to this, maximum Chaitanya emanating from Their feet can enter into the one doing
Namaskar.
2.. The exact spot to place one's head on a Saint's feet:
The big toes of Saints emit maximum Chaitanya; hence we should place our head on the big toe,
than on their foot. If we are in a position to touch both the toes, then place the head on the right
big toe.
3. The position of hands when placing the head on a Saint's feet:
a. Some interlock their hands behind their backs at the waist and do Namaskar. If we are in a
position to touch both their toes, then we should place the hands one on each foot and the head
should be placed on the big toe of the right foot. If we are in a position to touch one of Their
toes, then place both the hands on it and keep the head on the big toe.
b. Some do Namaskar by placing hands on the ground. This is also wrong because if the hands
are placed on the ground then the Chaitanya emanating from the Saint's feet are absorbed by one
and then returns to the earth through the hands of the one doing Namaskar. Thus the person does
not benefit from it.
c. Some cross their hands and place them on the feet of Saints, that is, their right hand on the
right foot of the Saint and their left hand on the left foot of the Saint while doingNamaskar. This
is a crude imitation of the manner in which Christians place their crossed hands on their chest.
Instead, our right hand should be placed on the left foot of the Saint and our left hand on the right
foot of the Saint. This is convenient also. However, if a Guru has started some procedure in a
particular sect, then the hands are to be placed in that manner only.
d. The hands are to be positioned in such a way that the palms are placed on the feet..
How to do Namaskar to the wooden footwear (paduka) of Saints?
Namaskar to the wooden footwear (paduka) of Saints
'The left paduka symbolises Lord Shiva and the right symbolises Divine Energy. The left paduka
is the un-manifest saviour energy and the right is the un-manifest destroyer energy of the
Supreme God. The saviour or destroyer energy of the Supreme God emanates from the 'pegs' of
the paduka as per the need. When we do Namaskar by placing our head on the 'pegs' of the
paduka, some may experience distress due to the inability to tolerate the manifest energy
emitting from it. Hence, while doing Namaskar to the paduka, instead of the pegs, place the head
on the foremost part i.e. the place where the Saints place their toes.'
Should one do Namaskar to a dead body?
Q. If this be so, should we do Namaskar to the dead bodies in Kaliyuga only as a custom? If it is
a custom, can we discontinue it?
A. One can maintain respect for the dead person by doing Namaskar and in addition set an ideal
with regards to respecting elders. In Kaliyuga, from this one will benefit at an emotional level
and not at a spiritual level. However, one should not discontinue this custom; instead one could
learn how to get spiritual benefit from it. Due to the deterioration of the Sattva component in
embodied souls, this practice has become a mere custom in Kaliyuga.
However, as per the saying, 'God exists where there is spiritual emotion', while doing Namaskar
to a dead body if we have a spiritual emotion that we are doing Namaskar to the God principle in

it, then the God principle in the dead body awakens and we receive God's blessings. This
happens because the God principle is immortal and has no limitations that a physical body has.
Q. It is said that one should not do Namaskar to a sleeping person. In Kaliyuga if one does
Namaskar by touching the dead body, then are the chances of getting distress from negative
energies not higher?
A. Yes it is; but while doing Namaskar it is important that the action be performed with correct
spiritual emotion. Since Namaskar is done to the God principle in the dead body instead of
activating raja, tama components, it activates the Godly principle in the dead body and bestows
Sattva corresponding to the degree of spiritual emotion.'
'One hand' touch to the Temple Steps
Action: Touch step with fingers of right hand & move same hand over head.
Science: 'The area around the temple is charged with frequencies of Deities which leads to an
increase in the Sattva component. The presence of Divine consciousness in the area charges even
the stairs in a temple. 'Climbing' steps is one of the activities, which increases the raja component
in the body. Hence, the raja component is already activated in the body of an embodied soul so
by touching the steps with the fingers of the right hand, the Sattva component and peace from the
charged premise, get transmitted to the body through the right hand. In addition, from this action,
the activated raja component in the body can be controlled through the medium of the surya nadi
(Sun channel). This means that, for a moment, the activities of the Sun channel can be stopped.
From this process, the embodied soul learns to enhance the Sattva component through raja
dominant actions. Therefore, it is very essential to perform the appropriate sattvik actions at each
corresponding level, hence the method of touching the steps with fingers of the right hand and
then moving the fingers or palm over the head. Even the dust present on the steps is charged with
Chaitanya and so we must respect it and derive spiritual benefit from it.. If the embodied soul
harbours the spiritual emotion that 'the Chaitanya from the steps be transmitted all over my body
from the dust on my hand', then it will give increasing benefit to the embodied soul. In addition
if the ego of the embodied soul is less at that time then it gives even more benefit. When any
action is performed devoid of ego or 'I'ness it is treated as a 'non-action' (akarma-karma).'
Do's and Dont's while doing Namaskar
Q. Why should the eyes be closed while doing Namaskar?
'Joining hands while bowing the head amounts to saluting God or the divinity in the person in
front. The eyes are closed while doing Namaskar to God or any respected person, to enable one
to have the vision of God within us.'
Q. Why should the footwear be taken off while doing Namaskar?
While sitting, partaking meals, sleeping, wishing and doing Namaskar to Gurus and other elderly
people, footwear should not be worn. - Gautamsmruti 9.
1. Footwear increases the raja-tama components in a person.
2. Paying obeisance (Namaskar) with high raja-tama components will not help in activating the
Kundalini (centre in the spiritual energy system).
3. The ability to absorb the sattva component too is reduced, due to an increase in the raja-tama
components, leading to little benefit from a Namaskar.
4. Doing Namaskar to a Deity, with footwear on, may also invite the wrath of the Deity.

Q. Why is it not advisable to hold any object while doing Namaskar?

1. While doing Namaskar if an object is held in the hands, usually the fingers and their tips are in
a curled position and not straight. As a result, the sattva component received is unable to enter
the tips of the fingers.
2.. The sattva component emitted towards the seeker, strikes the object held and bounces back.
Also, at times, instead of the person absorbing the sattva component, the object may absorb it.
3. If the object in the hand is raja or tama predominant, and if it is touched to the forehead or
chest while doing Namaskar, then the raja-tama components from it mayenter the body of the
one who is doing Namaskar.
Q. While doing Namaskar, why are men not supposed to cover their head, whereas women are
advised to cover their head?
One should not do Namaskar with footwear on, covering the head or holding any objects. (But
women should cover their head with their saris and only then do Namaskar) - Apastamb
Dharmasutra 1.4.14.19.
While doing Namaskar the Kundalini gets activated at the chakra which is touched by the folded
hands. This leads to the absorption of the Sattva component in greater proportion in the body.
Sometimes due to the activation of the Kundalini, Sattva component starts entering the body
through the head. But at times the distressing energies try to take advantage of this and mix black
energy with the Sattva component. The potential to activate the Kundalini is higher in men as
compared to women. Hence they are hardly affected by this negative energy. Contrary to this, as
women are more vulnerable, they get affected by distressing energies to a greater extent and thus
they can experience distress. That is why, when doing Namaskar, women are advised to cover
their head with the ends of their sari. This creates a barrier between the head and the distressing
energies and prevents themfrom penetrating the body of the woman. However, to some extent
this also blocks benevolent frequencies from entering the women. (Benevolent frequencies are
subtler than negative frequencies; hence they enter a woman to some extent even though the sari
covers her head.) However, the proper posture of Namaskar gives maximum Sattva component
to an individual and hence women too get required benefits. This shows how God takes care of
every devotee. Doing Namaskar without these restrictions is equally effective if the devotee does
it with spiritual emotion.

udynni ctitar mana-indriynandibhih kusuma-phala-stabaka-subhaga-kisalayvanatarucira-vit apa-vit apin latgligitn rbhih samithuna-vividha-vihagama-jalaynm

amala-jala-prn n jhas akulollaghana-ks u bhita-nra-nraja-kumuda-kuva-laya-kahlranlotpala-lohita-atapatrdi-vanes u kr ta-niketannm eka-vihrkula-madhura-vividhasvandibhir indriyotsavair amara-loka-riyam atiayitni. (Srimad Bhagavatam 5.24.10)
The parks and gardens in the artificial heavens surpass in beauty those of the upper heavenly
planets. The trees in those gardens, embraced by creepers, bend with a heavy burden of twigs
with fruits and flowers, and therefore they appear extraordinarily beautiful. That beauty could
attract anyone and make his mind fully blossom in the pleasure of sense gratification. There are
many lakes and reservoirs with clear, transparent water, agitated by jumping fish and decorated
with many flowers such as lilies, kuvalayas, kahlras and blue and red lotuses. Pairs of
cakravkas and many other water birds nest in the lakes and always enjoy in a happy mood,

making sweet, pleasing vibrations that are very satisfying and conducive to enjoyment of the
senses.
Periyamarai Sri Srinivasa Perumal Temple
At the outset, we would like to thank Anudinam website for having carried a brief article on
Periyamarai some time ago. It was due to this article that we had the Bhagyam of knowing the
details of our native, hitherto unknown to us. With the help of Google, we could establish contact
with Sri Renganatha Desikan Swami (belonging to Thattai Vamsam), who is also from the same
place.
One of the important objectives of our visit to Srirangam and Kumbakonam this time was to visit
Periyamarai. Periyamarai is situated 10 kms from Thiruvaiyaru in Thirumanur Post , near
Sullangudi village in a peaceful rural surroundings. An impressive arch welcomes us into
Periyamarai. Few houses greet us and the main road is well cemented. A tall majestic
Dwajasthambham has been erected as one of the recent additions.
Srinivasa Perumal and Alamelmangai Thaayar are the presiding deities at this temple. This is
believed to be an ancient temple and has been around for more than 1000 years and was built by
Chola Rajas. Utsavar is so captivating that people call him Kan Niraindha Perumal (
). He is also called as Kalyana Venkatesar . Those desirous of Marriage and
Putra Bhagyam are blessed by this Perumal. Utsavar is also called Veda Narayanan because that
village name Periyamarai, marai means Vedam.
About 25 years ago , the Utsava Murthis were stolen from the temple. The thieves took them to
the near by Kaveri padukai , where they suddenly lost their eye sight and unable to carry them
further , they left the Utsava Murthis there. It was found by the local people and restored to the
temple after long procedure.
This temple was kept closed till about 10 years , when Perumal appeared in the dreams of Sri
Renganatha Desikan , the current trustee who maintains the temple, directed him to open the
temple and start daily aradhanams. Based on this he has made many efforts in renovating and
conducting Maha Samproshnam for this temple. One can now, find new sannidis for
Hayagreevar, Chakrathazwar, Oragattan , Guruvayur appan and Swami Desikan. Sannidhis for
Thayar and Renganathar were also renovated
Utasavar adorns Vyapaka Mudrai akin to Danvanthiri Perumal and is believed to cure His
devotees of ailments of all sorts. The trustees have appointed an exclusive Bhattar at the temple.
Narayana Bhattar is young and active and takes good care with focus on increasing the visitors
and improving the festivities. People of this village and its surroundings visit the temple
especially during Saturdays and worship. Baghavathas travelling to either Kumbakonam,
Srirangam , Thrivaiyaru or Thanjavur are requested to visit this beautiful temple and worship
Lord Srinivasa and Alarmel Mangai Thayar and seek their Blessings.
Srirangam Kumbhabhisheka Thilakam, Sri.Sara Narayana bhatar, MA(Aagamam) who has
finished 8 yrs of study in Aagamam sasthras who also conducts many Kumbhabhishekams in
South India , can be contacted for Seva at this temple at +91 9003800574
Sri Renganatha Desigan Swami has arranged daily Sahasranama archanai.. Akshaya Thritjyai
,Garuda Vahanam, Karthigai Deepotsavam, Dhanurmasa Utsavam and Laksharchanai.
Another humble request is made to all those who are from this area and those desirous of making
a Kainkaryam,

To contact : Sri Renganatha Desikan Swami , Trustee- Periyamarai Srinivasa Perumal Seva
Samithi
Mobile : + 91 9381026729.
Our visit was a delightful and wonderful experience , which cannot be adequately expressed in
words.This has been possible due to the Divya Katashams of Srinivasa Perumal and
Alarmelmangai Thayar and Acharyas.

<HTML><META HTTP-EQUIV="content-type" CONTENT="text/html;charset=utf8"><P>Sattvika-ahara</P><P> "One must eat appropriately and not take after food as hogs take
after stool. For a human being there are eatables described in Bhagavad-gita (17.8) as sattvikaahara, or food in the mode of goodness. One should not indulge in eating food in the modes of
passion and ignorance. This is called ucitahara, or appropriate eating. One who is always eating
meat or drinking liquor, which is eating and drinking in passion and ignorance, must give these
things up so that his real consciousness may be awakened. In this way one may become peaceful
and refreshed. If one is restless or fatigued, one cannot understand the science of God. As stated
in Srimad-Bhagavatam (1.2.20):</P><P> evam prasanna-manaso<BR> bhagavad-bhaktiyogatah<BR> bhagavat-tattva-vijnanam<BR> mukta-sangasya jayate</P><P> Unless one can
become free from the influence of passion and ignorance, he cannot be pacified, and without
being pacified, one cannot understand the science of God."<BR> (Srimad-Bhagavatam
4:26:11)</P><P> "Foods in the mode of goodness increase the duration of life, purify one's
existence and give strength, health, happiness and satisfaction. Such nourishing foods are sweet,
juicy, fatty and palatable.</P><P> Foods that are too bitter, too sour, salty, pungent, dry and hot,
are liked by people in the mode of passion. Such foods cause pain, distress, and disease.</P><P>
Food cooked more than three hours before being eaten, which is tasteless, stale, putrid,
decomposed and unclean, is food liked by people in the mode of ignorance.</P><P> Purport:
The purpose of food is to increase the duration of life, purify the mind and aid bodily strength.
This is its only purpose. In the past, great authorities selected those foods that best aid health and
increase life's duration, such as milk products, sugar, rice, wheat, fruits and vegetables. These
foods are very dear to those in the mode of goodness. Some other foods, such as baked corn and
molasses, while not very palatable in themselves, can be made pleasant when mixed with milk or
other foods. They are then in the mode of goodness. All these foods are pure by nature. They are
quite distinct from untouchable things like meat and liquor. Fatty foods, as mentioned in the
eighth verse, have no connection with animal fat obtained by slaughter. Animal fat is available in
the form of milk, which is the most wonderful of all foods. Milk, butter, cheese and similar
products give animal fat in a form which rules out any need for the killing of innocent creatures.
It is only through brute mentality that this killing goes on. The civilized method of obtaining
needed fat is by milk. Slaughter is the way of subhumans. Protein is amply available through
split peas, dal, whole wheat, etc.</P><P> Foods in the mode of passion, which are bitter, too
salty, or too hot or overly mixed with red pepper, cause misery by producing mucus in the
stomach, leading to disease. Foods in the mode of ignorance or darkness are essentially those

that are not fresh. Any food cooked more than three hours before it is eaten (except prasadam,
food offered to the Lord) is considered to be in the mode of darkness. Because they are
decomposing, such foods give a bad odor, which often attracts people in this mode but repulses
those in the mode of goodness.</P><P> Bhagavad-gita as it is 17:8-10 Text and Purport</P>_
upavarn ita bhmer yath-sannivevasthnam avaner apy adhastt sapta bh-vivar ekaikao
yojanyutntaren yma-vistren opakl pt atala vitala sutala taltala mahtala
rastala ptlam iti. (Srimad Bhagavatam 5.24.7)
My dear King, beneath this earth are seven other planets, known as Atala, Vitala, Sutala, Taltala,
Mahtala, Rastala and Ptla. I have already explained the situation of the planetary systems of
earth. The width and length of the seven lower planetary systems are calculated to be exactly the
same as those of earth.
Ramanuja and Non Brahmins
By Swaminathan
(1) Penitence for Pride As told by Mukulbhai Kalarthi, Ahmedabad
Ramanujacharya lived in Tamil Nadu and Karnataka between 1017 AD and 1137 AD. He lived
for 120 years.
On account of old age the renowned Vaishnava preceptor and propounder of the philosophy of
Vishistadwaita (Qualified Monism), Ramanuja had become very weak. Therefore, while going to
the river for his daily bath he had to take the help of someone.
Going to the river he would rest his hand on the shoulder of one of his Brahmin disciples. But
while returning home, he took the help of a disciple, belonging to the lowest caste Shudra.
The orthodox people were greatly perturbed at this peculiar behaviour of the preceptor. Therefore
one day some of them got together and went to Ramanuja and said to him, Revered teacher,
should you desire, you can take the help of the untouchable disciple before your bath. But once
after the bath you have made yourself clean, you ought not to touch him.
The preceptor replied, Brothers, I place my hand on the shoulder of him, whom you consider an
untouchable, after my bath, only to wash away the dirt of pride, which still sticks to me because
of my belonging to the so called highest caste. And this dirt cannot be washed away with mere
water!
(2) Story of Kanchipurna (Thiru Kachi Nambi) as told by Swami Sivananda
One of Ramanujas disciples, by name Kanchipurna, was serving in the temple at
Kancheepuram. Although a Shudra, Kanchipurna was so very pious and good that the people of
the place had great respect and reverence for him. At present, there is a temple at Kancheepuram
where Kanchipurnas image has been installed and where he is worshipped as a saint.
Young Ramanuja came under Kanchipurnas influence and had such reverence for him that he
invited him to dinner in his house. Ramanujas intention was to attend on Kanchipurna and
personally serve him at dinner and himself take meals afterwards. Unfortunately, Kanchipurna
came to dinner when Ramanuja was not at home, and took his meals being served by Ramanujas
wife. When Ramanuja returned home, he found the house washed and his wife bathing for
having served meals to a Shudra. This irritated Ramanuja very much and turned him against his
wife who was an orthodox lady of a different social ideal. After a few incidents of this nature,

Ramanuja abandoned the life of a householder and became a Sannyasin Swami Sivananda of
Divine Life Society.
(3) Acme of Compassion As told by Swami Ramdas of Anandashram
You must have heard of the three great teachers : Shankara, Ramanuja and Madhwa. They have
established their systems of philosophy in India. Ramanuja went to a Master and asked him to
initiate him. The Master gave him Gods name and also advised him not to give this NAME to
anybody, adding if he did so, he would go to hell. At once Ramanuja went to the top of the local
temple (at Sri Perumpudur near Madras) and shouted, I am going to give you all a NAME
which will save you. My master has given me that Name. He uttered the name loudly so that
everybody could here.
Human Physiology is Not Designed for Eating Meat
Although some anthropologists contend that man is historically omnivorous, our anatomical
equipment teeth, jaws, and digestive system favors a fleshless diet. The American Dietetic
Association notes that most of mankind for most of human history has lived on vegetarian or
near-vegetarian diets. And much of the world still lives that way. Even in most industrialized
countries, the love affair with meat is less than a hundred years old. It started with the
refrigerator car and the twentieth-century consumer society. But even with the twentieth century,
mans body hasnt adapted to eating meat. One of the most important 18th century naturalists
was a Swedish botanist and medical doctor named Karl von Linn who stated: Mans structure,
external and internal, compared with that of the other animals, shows that fruit and succulent
vegetables constitute his natural food.
The chart below compares the anatomy of man with that of carnivorous and herbivorous animals.
When you look at the comparison between herbivores and humans, we compare much more
closely to herbivores than meat eating animals. Humans are clearly not designed to digest and
ingest meat.
Clearly if humans were meant to eat meat we wouldnt have so many crucial ingestive/digestive
similarities with animals that are herbivores. Many people ask me, If we werent supposed to
eat meat than why do we?. It is because we are conditioned to eat meat. Also, the ADA
(American Dietetic Association) tells us that most of mankind for most of human history has
lived on a vegetarian or Lacto-ovo vegetarian diet.
A popular statement that meat eaters say is; In the wild, animals kill other animals for food. Its
nature. First of all, we are not in the wild. Secondly, we can easily live without eating meat and
killing, not to mention wed be healthier. And finally, as we have already shown, we werent
meant to eat meat. Meat and seafood putrefies within 4 hours after consumption and the
remnants cling to the walls of the stomach and intestines for 3-4 days or longer than if a person is
constipated. Furthermore, the reaction of saliva in humans is more alkaline, whereas in the case
of flesh-eating or preying animals, it is clearly acidic. The alkaline saliva does not act properly
on meat. The final point I would like to make on how we as humans were not meant to eat meat
is this. All omnivorous and carnivorous animals eat their meat raw. When a lion kills an
herbivore for food, it tears right into the stomach area to eat the organs that are filled with blood
(nutrients).
While eating the stomach, liver, intestine, etc., the lion laps the blood in the process of eating the
dead animals flesh. Even bears that are omnivores eat salmon raw. However, eating raw or
bloody meat disgust us as humans. Therefore, we must cook it and season it to buffer the taste of

flesh. If a deer is burned in a forest fire, a carnivorous animal will NOT eat its flesh. Even circus
lions have to be feed raw meat so that they will not starve to death. If humans were truly meant
to eat meat, then we would eat all of our meat raw and bloody. The thought of eating such meat
makes ones stomach turn. This is my point on how we as humans are conditioned to believe that
animal flesh is good for us and that we were meant to consume it for survival and health
purposes. If we are true carnivores or omnivores, cooking our meat and seasoning it with salt,
ketchup, or tabasco sauce would disguise and we as humans would refuse to eat our meat in this
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After waking up in the morning
Kashyam dakshina digbage kukkuto nama y dwija
Tasya smrana matrena duswapna Shubado baveth

Morning earth prayer
Samudramekale devi parvathasthana mandale
Vishnupatni namasthubyam padasparsham kshamaswame

:

: :
Manasika Shudhi
Apavithra pavitrova sarvavsthanthopina
Yamsmarethupundarekaksham sabahyabhyantara shuchihi

:
:

Morning kara darshanam
Karagre vasathe lakshmi karamadhye saraswathi
Karamuulethu govinda prabhathe karadarshanam





During taking bath
Gangecha yamunechiva godhavari saraswathi
Narmada sindhu kaveri jalesmin sannidhimkuru

"

: "


:
Before having lunch
Annapoorne sadapoorne shankara prana vallabhe
Gnana vairagye siddhyardam bhikshamdegi krupakara
Annam brahmarasovishnuhu bhokthadevo mahashwara
Ithi smraran prabhujanaha drushtidoshai nalipyathe

After having lunch
Agasthyam kumbakarnacha shamincha badabhanalanam
Aaharaparimanardham smaramicha vrukodharam

21




"
During travelling
Gaccha gauthama shigramame prayanam savalam kuru
Aasana shayanam yanam bhojanam tathra kalpaya

1 108

"
/ "
To cure all health problems to be read for 108 times or for one hour
Om namo paramathmane parabrahma mama sharire pahi kurukuru swaha
Or
Krim achyuthanadha govindha

1 28
"


:

"


To study well - to be read for 108 times or for one hour
Prachisandhya kachidantharshishayaha pragna drishte ranjana shrirapoorva

Vakrivedhan pathume vajivakthra vagishakya vasudhevasya moorthi

Pranathagnanasandhoha dvantha dhvamsanakarmatam
Namami thurgreeva harim saarswatha pradham
Shlokadvayam medham pathraha ashtavimshathi varakam
Prayatha patathe nithyam krythnas vidhya prasidhyathi

/






To avoid all health related problems and maintain peace in the mind
Gaccha gauthama shigramanthvam grameshu nagareshu cha
Aashanam vasanam chiva thambulam thatra kalpaya

2 1008
" "
To succeed in the endeavors started to be read for 2 hours or 1008 times for a day
Om namo mahamaye mahe bhogadayini huum swaha

,

2 1008
"
"
To succeed in the competitive examinations and tasks taken up to be read for 2 hours or 1008 times for a day
Shri rama jayarama jayajaya ramarama


"

:"
For all problems daily surya namskaram to be done before sunrise
Om hrim hrim suryaya namaha
,

:
"







" /

For promotions and getting good impression of you to your superiors to be read for 1 hour in a day
Om hrim shrim shrim shrim shrim shrim shrim shrim lakshmi mama gruhe pooraya dooraya dooraya swaha
Or
Shri raja mathangye namah

1 108 21





To possess a good husband to be read for 1 hour in a day or 108 times for 21days
Hey gauri shankaraardhangi yadhathvam shankarapriya
Thadhamam kuru kalyani kantha kantham sudurlabam

1 108 40

To possess a good wife - to be read for 1 hour in a day or 108 times for 21days
Pathneem manoramamdehi manovruthanu sareneem
Tarineem durga samsara sagarasya kulodhbavam

108 21






To get married soon to be read for 108 times for 21days
Om devendrani namastubyam devendra priyabhamini
Vivaham bhagymarogyam shigralabhancha dhehime

1 108 21

:






To get married soon for girls to be read for 1 hour in a day or 108 times for 21 days
Kathyatini mahamaye mahayoginadeeshwari
Nandagopasutham devipatheem mesuruthenamha
Pathimanoharam dehi manovruthanisarenim
Tharaka durga samsara sagarasya kulodbhavam
Pathni manoharmam dehi manovruthanisarenim
Tharaka durga samsara sagarasya kulodbhavam

1 108 21




To get married soon for boys to be read for 1 hour in a day or 108 times for 21 days
Vishwaso gandharwaja kanyam salamkrutham
Mamabhipseetham prayaccha namaha

1 108 21
"



:
"
For a good married life for women to be read for 1 hour in a day or 108 times for 21 days
Haristhva maradhya praneetha janasoubhagya jananeem
Pooranari bhuthva puraripumapi kshobhamanayath
Smaropithvam vathya ratheenayana lehyeena vavusha
Muneenapyathaha prabhavathi mohaya mahatham

1 108
"








"
For a good married life for couple to be read for 1 hour or 108 times in a day
Shriramachandraha shrithaparijathaha samasthakalyana gunabhiramaha
Seethamukhambhoruha chanchreekaha nirantharam mangalamathanothu
Hey gauri shankarardhangi yadhathvam shankarapriye
Thadhamama kuru kalyani kantha sudhurlabham


2 108 40





For having a responsible husband - to be read for 2 hours in a day or 108 times for 40days
Om kleem thrayambakam yajamahey sugandheem pathirvardhanam
Patheem urvarukava bandhathruthi moksha mamruthath kleem


2 1008
"

"
"

"
For resolving family issues and leading a happy life to be read for 2 hours or 1008 times in a day
Om kleem krishnaya govindhaya gopijana vallabhaya swaha
Or
Sadashantha sadashudha gruhachchidra nivarani
Sathsanthanpradharama gruhopadravanashini



1 108 40

:

For living together with the husband, who left because of family issues to be read for 1hour in a day or 108 times for
40 days
Om namo mahaykshinyei mamapatheem
Me vashyam kuru kuru swaha

1 108



:
To conceive without any health problems to be read for 1 hour or 108 times in a day
Om devakisutha govindha jagthrupthe
Dhehime tanayam krushna thvamaham sharanagatha


1 108



"

For having a delivery without any problems to be read for 1 hour or 108 times in a day
Aasthi godhavari jalatheere jambalanama devatha
Thasyaha smarana mathrena vishalyagarbhini bhaveth jambalayai namaha



1 108

"

"
To reduce any chance of harmful incidents or accidents to be read for 1 hour or 108 times in a day
Gauri vallabhakamare kalakoota vishadhana
Mamudharapadhambhodheha thripura gnamthakanthaka

1 108

"


"

"
To avoid any accidents or harmful incidents to be read for 1 hour or 108 times in a day
Apadhamaprtharam dhataram sarvasampadham
Lokhabhiramam shriramam mokshadham tham samamyaham
Durgapatharineem sarvadushtagraha nivarini
Abhayapanni hathreech sarvanandha pradhayini

1 108

"

"
To fulfill all wishes to be read for 1 hour or 108 times in a day
Namafa sarvanivasaya sarvashakthiyukthayacha
Mamabhishtamkurushvashu sharanagathavathsala
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Before entering most South Indian temples, you will find dwajasthambha and Bali peetam in the entrance or in front of
the deities. Priests in the temple do pooja and offer annam/prasadam, and theertha to the Bali peetam and this is
done to appease the deity, according to agama vidhi/sastras.

Devotees should bundle their ego and ill feelings, enter with pure mind, sacrifice all bad thoughts and ill feelings if at
all they have any at the Bali peetam, surrender totally to the Almighty, and then enter the temple with the mind filled
with pure thoughts of the supreme Lord. In the end before leaving the temple, Devotees should do
namaskaram/prostrate in front of the dwajhasthambam and Bali peetam with total humility and true devotion.
Just like a paper boat floating in water can be destroyed any moment, similarly this human body can be destroyed any
moment. However, if we take shelter of Lord Madhava or sacrifice our whole life, we can go beyond this ocean of
material existence.
Sacrifice means, "Surrendering the mind to the Lord by thinking only about Him and by serving Him. The natural state
of the mind is to think of the Supreme Personality of Godhead".
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Conch (sankha)

The samkhas are marine fossil remains of the large gastropods (stomach footed), especially strombus gigas. They
are shells of bivalve mollusc (conchifera division of the molluscs). Molluscs are animals of the sea-shore, with soft
bodies devoid of any bones but having hard shells.
The Greeks have held in great reverence conchites, which were stones resembling the fossil-shells (conches). The
conch-shells have also been employed since ancient times as a martial instrument. The use of these shells to
announce the commencement of an encounter on the battlefield has been mentioned in the great epic Mahabharata.
In Bhagavad-gita, the loud roar of the conch-shells blown by the Pandava army is said to have unnerved the Kauravas
(1:19). The Romans and Tritons are also recorded to have used the trumpet like the Indian heroes. They also had
their own names given to their favourite conch-shells.
In Bhagavad-gita, we read that Krsnas conch-shell was named Panchajanya, Arjunas Devadatta, Bhimas
Paundra. Yudhisthiras Ananta-vijaya, Nakulas Sughosha amd Sahadevas Mani-pushpaka (1:15-16). Each of the
other prominent warriors (Dhrshtadyumna, Satyaki, Sikhandi, Drupada etc) had his own conch-shell trumpet. The
loud sound from the conch-shell is described as ghosha, samkha-rava, or samkha-svana.
And in religious lore, especially in Buddhism, it is one of the eight auspicious signs (astha-mangala), the other seven
being a parasol (chhatra), vase (kalasa), flower (pushpa), the sacred knot (granthi), wheel (charka), banner (Pataka),
and a pair of fish (mina). The conch-shell here symbolizes the dharma-teaching (dharma-smakha), even as the
parasol stands for the divine protection, vase for immortality, flower for mercy, knot for eternity, wheel for truth, and
banner for victory.
The sankha embodies the qualities of power, purity, and beauty, and it also represents moksa. Being a constant
companion of the Lord, the conch is worshipable. All tirthas in the world resides in the water within the conch. Just
seeing or touching the sankha destroys one's sins. The Lord is generally bathed with water from a conch.
Samkha in Indian mythology is also the anme given to one of the nine treasures held by the god of wealth, Kubera. It
represents a bundred billion (or 100,000 koti or crore). An attendant of Kubera is called Samkha-nidhi, and he is
shown as a corpulent dwarf in an easy posure holding a conch-shell in one of his two hands. His companion is
Padma-nidhi, who resembles Samkha-nidhi in all particulars except that he holds a lotus in his hand instead of conchshell. Another attendant of Kubera bears the name Samkha-chuda (or Samkha-sirsha), which is also the name of a
dragon (naga).
The Sanskrit word Samkha has the etymological meaning of pacifying the inauspicious (sam, Unadi-sutra, 1:104,
samyati asuubham asmat). It is most characteristically associated with Vishnu, and is one of the four ayudhas
(literally weapon, but employed in the sense of whatever is held in the hand) usually found in his hands; the discus
(chakra), the mace (gada) and the lotus (padma) being the other three. The conch held by Vishnu is named Pancajanya, even as the discus in his hand is Sudarsana and the mace Kaumodaki. Among the other weapons in Vishnus
hands, the bow is called Sarnga and the sword Nandaka.
There is a legend which associated the conch-shell with Vishnu. The conch-shell is supposed to have appeared on
earth from the bones of a demon called Samkha-chuda. Owing to a curse from Radha (in Goloka), the chief of
Krishnas attendants (parshada), whose name was Sudama, had to be born on the earth among mortals. He took the
form of a mighty monster, who was lustrous and pompous. He. However, performed austerities in the Badarihermitage on the Himalayan ranges, and obtained from Brahma the boon of an invincible armour (kavacha). The
armour would without fail protect his life, until the armour was damaged, and the armour would be damaged only
when the chastity of his spouse was violated.

This was sufficient assurance and encouragement for the wicked titan, whose new name was samkha-chuda, and he
began tormenting the three worlds. No one knew how this formidable giant could be overcome; and even the gods
were unable to encounter and contain his attacks.
This story, given in Brahma-vaivarta-purana (Prakrtikhanda), brings out the close relationship that obtains between
salagrama stones, tulasi leaves and the conch-shell. There are slight variations in the story, as for instance, in
Padma-purana, where Samkha-chuda and Tulasi become Jalandhara and Vrnda. But the involvement of Vishnu in the
story is prominent, and the prohibition against the use of conch-shell in the worship of Siva is explained by the fight
that Samkha-chuda had with Siva and the subsequent assassination of Samkha-chuda by Siva. The conch-shell is
sacred for all other gods, and it especially signified the presence of Lakshmi, the goddess of wealth and prosperity.
The conch-shells are of many kinds, because the boes of Smakha-chudas body were of many shapes. Water in the
conch-shell is dear to all the gods (except Siva), and is extremely holy. In the conch-shell dwells Vishnu, and
wherever the conch-shell is, Visnhu too is there; and there resides Lakshmi, warding off all evil.
This is also why the conch-shell which is used in worship is never placed on the unconsecrated ground. It is always
kept on a special seat, known as samkhadhara. It is usually a metallic tripod, round in shape, with a hollow on top to
accommodate and hold the bottom portion of the conch0-shell. It may have three or four legs (tripado va
chatushpadah), lotus shaped (padmakaro) or triangular in shape (trikonah).
According to Skanda-purana, the sacred conch-shell must be dazzling white in colour, like cows milk, and must have
a long neck and broad body; it must be long in the front portion. When blown, it should emit a long, loud and sonorous
sound like om. On the back of it, there must be a long central line. The right convoluted shell is meritorious.
The conch-shell is said to have the preserve of all the gods and goddesses: Brahma on the seat (samkha-pitha or
samkhadhara), Surya in the middle of the conch-shell, and Chandra at the tip. On the right side of the conch-shell are
seated Aditya, Varuna, Soma, Vayu and Agni. Samkha is presided over by the twin gods Sun and Moon, and Varuna
is its deity; at the back of the conch-shell is Prajapati, and in front the river goddesses Ganga and Sarasvati
(Vaikhanasagama). So even to look at a conch-shell, or to touch it, would mean eradication of sins, like darkness
disappearing on sunrise.
The bow before the conch-shell, holding it in the hand, and bathing the icon of Vishnu with water from the conch-shell,
would secure endless merits.
Worship of Vishnu without the employment of conch-shell and without adoring it, would take away all the advantages
of such worship; and this is the boon that Vishnu himself has bestowed on the conch-shell. Even before the worship
of Vishnu commences, one should bow before the conch-shell and worship it briefly. This would secure the fulfilment
of all desires and the obtainment of Vishnus own realm. Vishnu must be bathed in water through the conch-shell. The
use of the conch-shell is prescribed in the worship of all the gods except Siva and Surya.

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