Feel Proud to be a HINDU

Feel Proud to be a HINDU Index: 1. Definition of Hinduism 2. Nine Beliefs of Hinduism 3. The Four Denominations of Hinduism (a). Saivism (b). Shaktism. Vaishnavism (d). Smartism What Is the Deeply Mystical Saiva Sect? What Is the Magic and Power Of Shaktism? What Is the Devotional Vaishnava Sect? What Is the Universalistic Smarta Sect? Comparing the Four Major Denominations 4. On the Personal God/Goddess 5. On the Nature of Personal God Paths of Attainment 6. To know about MAHABHARATA 7. To know about RAMAYANA 8. To know about BHAGABAD GITA 9. Do you know what is the meaning of OM? 10. Hinduism for Children 11. Hindu God and Goddess 12. A part of Hindu Religion: Yoga & Meditation 13. PART OF LIFE FESTIVAL IN HINDUISM

(a). Annaprashana (b). Upanayan. Puja Archana (d). HINDU WEDDING- Marriage Ceremony (e). Baishonb Seba 14. The Gayatri Mantra ( Holy Tone of Music ) 15. Guidebook- How to become a HINDU 16. Hindu Calender 17. HD image of Deities for personal Uses 18. Visit Hindu Temple across the world 19. About ISKCON 20. About Joy Baba Loknath 21. BLOG of Hindu Community Definition- Hinduism is a collective term applied to the many philosophical and religious traditions native to India. Hinduism has neither a specific moment of origin nor a specific founder. Rather, the tradition understands itself to be timeless, having always existed. Indeed, its collection of sacred texts is known, as a whole, as Sanatana Dharma, "The Eternal Teaching." It is thus a complex tradition that encompasses numerous interrelated religious doctrines and practices that have some common characteristics but which lack any unified system of beliefs and practices. Hinduism encompasses a number of major sects, as well as countless subjects with local or regional variations. On one level, it is possible to view these sects as distinct religious traditions, with often very specific theologies and ritual traditions; on another level, however, they often understand themselves to be different

means to reach a common end. The Hindu worldview is grounded in the doctrines of samsara (the cycle of rebirth) and karma (the universal law of cause and effect), and fundamentally holds that one's actions (including one's thoughts) directly determine one's life, both one's current life and one's future lives. Many, but not all, Hindus hold that the cosmos is populated by numerous deities and spiritual beings gods and goddesses, or devas who actively influence the world and who interact with humans. The tradition is typically divided into four major sects: Shaiva (devotees of the god Shiva), Vaishnava (devotees of the god Vishnu), Shakta (devotees of the goddess), and Smarta (those who understand the ultimate form of the divine to be abstract and all encompassing, Brahman). Basics of Hinduism- Nine Beliefs of Hinduism Our beliefs determine our thoughts and attitudes about life, which in turn direct our actions. By our actions, we create our destiny. Beliefs about sacred matters--god, soul and cosmos--are essential to one's approach to life. Hindus believe many diverse things, but there are a few bedrock concepts on which most Hindus concur. The following nine beliefs, though not exhaustive, offer a simple summary of Hindu spirituality. 1. Hindus believe in a one, all-pervasive Supreme being who is both immanent and transcendent, both Creator and Unmanifest Reality. 2. Hindus believe in the divinity of the four Vedas, the world's most ancient scripture, and venerate the Agamas as equally revealed. These primordial hymns are God's word and the bedrock of Sanatana Dharma, the eternal religion.

3. Hindus believe that the universe undergoes endless cycles of creation, preservation and dissolution. 4. Hindus believe in karma, the law of cause and effect by which each individual creates his own destiny by his thoughts, words and deeds. 5. Hindus believe that the soul reincarnates, evolving through many births until all karmas have been resolved, and moksha, liberation from the cycle of rebirth, is attained. Not a single soul will be deprived of this destiny. 6. Hindus believe that divine beings exist in unseen worlds and that temple worship, rituals, sacraments and personal devotionals create a communion with these devas and Gods. 7. Hindus believe that an enlightened master, or satguru, is essential to know the Transcendent Absolute, as are personal discipline, good conduct, purification, pilgrimage, self-inquiry, meditation and surrender in God. 8. Hindus believe that all life is sacred, to be loved and revered, and therefore practice ahimsa, noninjury, in thought, word and deed. 9. Hindus believe that no religion teaches the only way to salvation above all others, but that all genuine paths are facets of God's Light, deserving tolerance and understanding. Hinduism, the world's oldest religion, has no beginning--it precedes recorded history. It has no human founder. It is a mystical religion, leading the devotee to personally experience the Truth within, finally reaching the pinnacle of consciousness where man and God are one. Hinduism has four main denominations--saivism, Shaktism, Vaishnavism and Smartism. The Four Denominations of Hinduism

A Splendrous Lotus with Four Superb Petals For over 200 years, Western scholars have struggled to understand Hinduism, a faith whose followers seemed (to outsiders) to arbitrarily worship any one of a dozen Gods as the Supreme, a religion vastly diverse in its beliefs, practices and ways of worship. Some Indologists labeled the Hinduism they encountered polytheistic; others even coined new terms, like henotheism, to describe this baffling array of spiritual traditions. Few, however, have realized, and fewer still have written, that India's Sanatana Dharma, or "eternal faith, " known today as Hinduism and comprising nearly a billion followers, is a family of religions with four principal denominations Saivism, Shaktism, Vaishnavism and Smartism. This single perception is essential for understanding Hinduisim and explaining it accurately to others. Contrary to prevailing misconceptions, Hindus all worship a one Supreme Being, though by different names. For Vaishnavites, Lord Vishnu is God. For Saivites, God is Siva. For Shaktas, Goddess Shakti is supreme. For Smartas, liberal Hindus, the choice of Deity is left to the devotee. Each has a multitude of guru lineages, religious leaders, priesthoods, sacred literature, monastic communities, schools, pilgrimage centers and tens of thousands of temples. They possess a wealth of art and architecture, philosophy and scholarship. These four sects hold such divergent beliefs that each is a complete and independent religion. Yet, they share a vast heritage of culture and belief karma, dharma, reincarnation, all-pervasive Divinity, temple worship, sacraments, manifold Deities, the guru-shishya tradition and the Vedas as scriptural authority. In this eight-page Insight, drawn from Satguru Sivaya Subramuniyaswami's Dancing with Siva, we offer a synopsis of these four denominations, followed by a point-by-point comparison. Each of Hinduism's philosophies, schools and lineages shares a common purpose: to further the soul's unfoldment to its divine

destiny. Nowhere is this process better represented than in the growth of the renowned lotus, which, seeking the sun, arises from the mud to become a magnificent flower. Its blossom is a promise of purity and perfection. Saivism Saivite Hindus worship the Supreme God as Siva, the Compassionate One. Saivites esteem self discipline and philosophy and follow a satguru. They worship in the temple and practice yoga, striving to be one with Siva within. Shaktism Shaktas worship the Supreme as the Divine Mother, Shakti or Devi. She has many forms. Some are gentle, some are fierce. Shaktas use chants, real magic, holy diagrams, yoga and rituals to call forth cosmic forces and awaken the great kundalini power within the spine. Vaishnavism Vaishnavites worship the Supreme as Lord Vishnu and His incarnations, especially Krishna and Rama. Vaishnavites are mainly dualistic. They are deeply devotional. Their religion is rich in saints, temples and scriptures. Smartism Smartas worship the Supreme in one of six forms: Ganesha, Siva, Sakti, Vishnu, Surya and Skanda. Because they accept all the major Hindu Gods, they are known as liberal or nonsectarian. They follow a philosophical, meditative path, emphasizing man's oneness with God through understanding.

What Is the Deeply Mystical Saiva Sect? Saivism is the world's oldest religion. Worshiping God Siva, the compassionate One, it stresses potent disciplines, high philosophy, the guru's centrality and bhakti-raja-siddha yoga leading to oneness with Siva within. Aum. Seated on Nandi, his bull mount, the perfect devotee, Lord Siva holds japa beads and the trident, symbol of love-wisdom-action, and offers blessings of protection and fearlessness. Mount Kailas, His sacred Himalayan abode, represents the pinnacle of consciousness. Saivism is ancient, truly ageless, for it has no beginning. It is the precursor of the many-faceted religion now termed Hinduism. Scholars trace the roots of Siva worship back more than 8,000 years to the advanced Indus Valley civilization. But sacred writings tell us there never was a time when Saivism did not exist. Modern history records six main schools: Saiva Siddhanta, Pashupatism, Kashmir Saivism, Vira Saivism, Siddha Siddhanta and Siva Advaita. Saivism's grandeur and beauty are found in a practical culture, an enlightened view of man's place in the universe and a profound system of temple mysticism and siddha yoga. It provides knowledge of man's evolution from God and back to God, of the soul's unfoldment and awakening guided by enlightened sages. Like all the sects, its majority are devout families, headed by hundreds of orders of swamis and sadhus who follow the fiery, world-renouncing path to moksha. The Vedas state, "By knowing Siva, the Auspicious One who is hidden in all things, exceedingly fine, like film arising from clarified butter, the One embracer of the universe by realizing God, one is released from all fetters." Aum Namah Sivaya.

What Is the Magic and Power Of Shaktism? Shaktism reveres the Supreme as the Divine Mother, Shakti or Devi, in Her many forms, both gentle and fierce. Shaktas use mantra, tantra, yantra, yoga and puja to invoke cosmic forces and awaken the kundalini power. Aum. Shakti, depicted in Her green form, radiates beauty, energy, compassion and protection for followers. Wearing the tilaka of the Shakta sect on Her forehead, She blesses devotees, who shower rosewater, hold an umbrella and prostrate at Her feet. While worship of the divine mother extends beyond the pale of history, Shakta Hinduism arose as an organized sect in India around the fifth century. Today it has four expressions devotional, folk-shamanic, yogic and universalist all invoking the fierce power of Kali or Durga, or the benign grace of Parvati or Ambika. Shakta devotionalists use puja rites, especially to the Shri Chakra yantra, to establish intimacy with the Goddess. Shamanic Shaktism employs magic, trance mediumship, firewalking and animal sacrifice for healing, fertility, prophecy and power. Shakta yogis seek to awaken the sleeping Goddess Kundalini and unite her with Siva in the sahasrara chakra. Shakta universalists follow the reformed Vedantic tradition exemplified by Sri Ramakrishna. "Left-hand " tantric rites transcend traditional ethical codes. Shaktism is chiefly advaitic, defining the soul's destiny as complete identity with the Unmanifest, Siva. Central scriptures are the Vedas, Shakta Agamas and Puranas. The Devi Gita extols, "We bow down to the universal soul of all. Above and below and in all four directions, Mother of the universe, we bow." Aum Chandikayai Namah.

What Is the Devotional Vaishnava Sect? Vaishnavism is an ancient Hindu sect centering on the worship of Lord Vishnu and His incarnations, especially Krishna and Rama. Largely dualistic, profoundly devotional, it is rich in saints, temples and scriptures. Aum. Vishnu is the infinite ocean from which the world emerges. He stands on waves, surrounded by the many-headed Seshanaga, who represents agelessness and is regarded as an extension of divine energy and an incarnation of Balarama, Lord Krishna's brother. The worship of Vishnu, meaning "pervader, " dates back to Vedic times. The Pancharatra and Bhagavata sects were popular prior to 300 bce. Today's five Vaishnava schools emerged in the middle ages, founded by Ramanuja, Madhva, Nimbarka, Vallabha and Chaitanya. Vaishnavism stresses prapatti, single-pointed surrender to Vishnu, or His ten or more incarnations, called avataras. Japa is a key devotional sadhana, as is ecstatic chanting and dancing, called kirtana. Temple worship and festivals are elaborately observed. Philosophically, Vaishnavism ranges from Madhva's pure dualism to Ramanuja's qualified nondualism to Vallabha's nearly monistic vision. God and soul are everlastingly distinct. The soul's destiny, through God's grace, is to eternally worship and enjoy Him. While generally nonascetic, advocating bhakti as the highest path, Vaishnavism has a strong monastic community. Central scriptures are the Vedas, Vaishnava Agamas, Itihasas and Puranas. The Bhagavad Gita states, "On those who meditate on Me and worship with undivided heart, I confer attainment of what they have not, and preserve what they have." Aum Namo Narayanaya.

What Is the Universalistic Smarta Sect? Smartism is an ancient brahminical tradition reformed by Shankara in the ninth century. Worshiping six forms of God, this liberal Hindu path is monistic, nonsectarian, meditative and philosophical. Aum. Adi Sankara lived from 788 to 820 ce, a mere 32 years, yet he gave Hinduism a new liberal denomination Smartism. Here, wearing sacred marks, he holds his writings and is flanked by the six Deities of the Smarta altar: Surya the Sun, Siva, Shakti, Vishnu, Kumaran and Ganesha. Smarta means a follower of classical smriti, particularly the Dharma Shastras, Puranas and Itihasas. Smartas revere the Vedas and honor the Agamas. Today this faith is synonymous with the teachings of Adi Shankara, the monk-philosopher known as shanmata sthapanacharya, "founder of the six-sect system." He campaigned India-wide to consolidate the Hindu faiths of his time under the banner of Advaita Vedanta. To unify the worship, he popularized the ancient Smarta five-deity altar Ganapati, Surya, Vishnu, Siva and Shakti and added Kumara. From these, devotees may choose their "preferred Deity, " or Ishta Devata. Each God is but a reflection of the one Saguna Brahman. Shankara organized hundreds of monasteries into a ten-order, dashanami system, which now has five pontifical centers. He wrote profuse commentaries on the Upanishads, Brahma Sutras and Bhagavad Gita. Sankara proclaimed, "It is the one Reality which appears to our ignorance as a manifold universe of names and forms and changes. Like the gold of which many ornaments are made, it remains in itself unchanged. Such is Brahman, and That art Thou." Aum Namah Sivaya.

Comparing the Four Major Denominations As just seen, the spectrum of Hindu religiousness is found within four major sects or denominations: Saivism, Shaktism, Vaishnavism and Smartism. Among these four streams, there are certainly more similarities than differences. All four believe in karma and reincarnation and in a Supreme Being who is both form and pervades form, who creates, sustains and destroys the universe only to create it again in unending cycles. They strongly declare the validity and importance of temple worship, in the three worlds of existence and the myriad Gods and devas residing in them. They concur that there is no intrinsic evil, that the cosmos is created out of God and is permeated by Him. They each believe in maya (though their definitions differ somewhat), and in the liberation of the soul from rebirth, called moksha, as the goal of human existence. They believe in dharma and in ahimsa, noninjury, and in the need for a satguru to lead the soul toward Self Realization. They wear the sacred marks, tilaka, on their foreheads as sacred symbols, though each wears a distinct mark. Finally, they prefer cremation of the body upon death, believing that the soul will inhabit another body in the next life. While Hinduism has many sacred scriptures, all sects ascribe the highest authority to the Vedas and Agamas, though their Agamas differ somewhat. Here, now, is a brief comparison of these four denominations. On the Personal God/Goddess Saivism: Personal God and temple Deity is Siva, neither male nor female. Lords Ganesha and Karttikeya are also worshiped. Shaktism: Personal Goddess and temple Deity is Shri Devi or Shakti, female, worshiped as Rajarajeshvari, Parvati, Lakshmi, Sarasvati, Kali, Amman, etc. the Divine Mother.

Vaishnavism: Personal God and temple Deity is Vishnu, male. His incarnations as Rama and Krishna are also worshiped, as well as His divine consort, Radharani. Smartism: Personal God and temple Deity is Ishvara, male or female, worshiped as Vishnu, Siva, Shakti, Ganesha and Surya or any Deity of devotee's choice, e.g., Kumara or Krishna. On the Nature of Shakti Saivism: Shakti is God Siva's inseparable power and manifest will, energy or mind. Shaktism: Shakti is an active, immanent Being, separate from a quiescent and remote Siva. Vaishnavism: No special importance is given to Shakti. However, there are parallels wherein the divine consorts are conceived as the inseparable powers of Vishnu and His incarnations: e.g., Krishna's Radharani and Rama's Sita. Smartism: Shakti is a divine form of Ishvara. It is God's manifesting power. On the Nature of Personal God Saivism: God Siva is pure love and compassion, immanent and transcendent, pleased by our purity and sadhana. Shaktism: The Goddess Shakti is both compassionate and terrifying, pleasing and wrathful, assuaged by sacrifice and submission. Vaishnavism: God Vishnu is loving and beautiful, the object of man's devotion, pleased by our service and surrender.

Smartism: Ishvara appears as a human-like Deity according to devotees' loving worship, which is sometimes considered a rudimentary self-purifying practice. On the Doctrine of Avatara Saivism: There are no divine earthly incarnations of the Supreme Being. Shaktism: The Divine Mother does incarnate in this world. Vaishnavism: Vishnu has ten or more incarnations. Smartism: All Deities may assume earthly incarnations. On the Soul and God Saivism: God Siva is one with the soul. The soul must realize this advaitic (monistic) Truth by God Siva's grace. Shaktism: The Divine Mother, Shakti, is mediatrix, bestowing advaitic moksha on those who worship Her. Vaishnavism: God and soul are eternally distinct. Through Lord Vishnu's grace, the soul's destiny is to worship and enjoy God. Smartism: Ishvara and man are in reality Absolute Brahman. Within maya, the soul and Ishvara appear as two. Jnana (wisdom) dispels the illusion. Spiritual Practice Saivism: With bhakti as a base, emphasis is placed on sadhana, tapas (austerity) and yoga. Ascetic.

Shaktism: Emphasis is on bhakti and tantra, sometimes occult, practices. Ascetic-occult. Vaishnavism: Emphasis is on supreme bhakti or surrender, called prapatti. Generally devotional and nonascetic. Smartism: Preparatory sadhanas are bhakti, karma, raja yoga. The highest path is through knowledge, leading to jnana. Major Scriptures Saivism: Vedas, Saiva Agamas and Saiva Puranas. Shaktism: Vedas, Shakta Agamas (Tantras) and Puranas. Vaishnavism: Vedas, Vaishnava Agamas, Puranas and the Itihasas (Ramayana and Mahabharata, especially the Bhagavad Gita). Smartism: Vedas, Agamas and classical smriti Puranas, Itihasas, especially the Bhagavad Gita, etc. Regions of Influence Saivism: Geographically widespread, strongest in South and North India, Nepal and Sri Lanka. Shaktism: Geographically widespread, most prominent in Northeast India, especially Bengal and Assam. Vaishnavism: Geographically widespread, especially strong throughout India, North and South. Smartism: Geographically widespread, most prominent in North and South India.

Paths of Attainment Saivism: The path for Saivites is divided into four progressive stages of belief and practice called charya, kriya, yoga and jnana. The soul evolves through karma and reincarnation from the instinctive-intellectual sphere into virtuous and moral living, then into temple worship and devotion, followed by internalized worship, or yoga, and its meditative disciplines. Union with God Siva comes through the grace of the satguru and culminates in the soul's maturity in the state of jnana, or wisdom. Saivism values both bhakti and yoga, devotional and contemplative sadhanas, or disciplines. Shaktism: The spiritual practices in Shaktism are similar to those in Saivism, though there is more emphasis in Saktism on God's Power as opposed to Being, on mantras and yantras, and on embracing apparent opposites: male-female, absolute-relative, pleasure-pain, cause-effect, mind-body. Certain sects within Shaktism undertake "left-hand " tantric rites, consciously using the world of form to transmute and eventually transcend that world. The "left-hand " approach is somewhat occult in nature; it is considered a path for the few, not the many. The "right-hand " path is more conservative in nature. Vaishnavism: Most Vaishnavites believe that religion is the performance of bhakti sadhanas, devotional disciplines, and that man can communicate with and receive the grace of the Gods and Goddesses through the darshan (sight) of their icons. The paths of karma yoga and jnana yoga lead to bhakti yoga. Among the foremost practices of Vaishnavites is chanting the holy names of the Avataras, Vishnu's incarnations, especially Rama and Krishna. Through total self-surrender, prapatti, to Vishnu, to Krishna or to His beloved consort Radharani, liberation from samsara (the cycle of reincarnation) is attained.

Smartism: Smartas, the most eclectic of Hindus, believe that moksha is achieved through jnana yoga alone defined as an intellectual and meditative but non-kundalini-yoga path. Jnana yoga's progressive stages are scriptural study (shravana), reflection (manana) and sustained meditation (dhyana). Guided by a realized guru and avowed to the unreality of the world, the initiate meditates on himself as Brahman, Absolute Reality, to break through the illusion of maya. Devotees may also choose from three other non-successive paths to cultivate devotion, accrue good karma and purify the mind. These are bhakti yoga, karma yoga and raja yoga, which certain Smartas teach can also bring enlightenment. About Hinduism: 1. http://en.wikipedia.org/wiki/hinduism To know about MAHABHARATA Read please through 2. http://en.wikipedia.org/wiki/mahabharata To know about RAMAYANA Browse http://en.wikipedia.org/wiki/ramayana To know about Bhagavad Gita click 3. http://en.wikipedia.org/wiki/bhagavad_gita

Hinduism for Children: ( FAQ ) http://resources.woodlandsjunior.kent.sch.uk/homework/religion/hinduism.ht m Hindu God and Goddesses: There is a remarquable religious tolerance embedded within the pantheon of countless Hindu gods and goddesses, allowing anyone to experience the divine in the way that suits best at a particular time. This also explains how it is possible for many different Hindu gods and goddesses to be worshipped by members of one and the same Hindu family. For those that are strangers to India and Hinduism this may appear as strange, as most other religions are less obviously tolerant towards other points of view. Yet it is easy to experience whenever you are in India. You should then not waste the opportunity to try out the following test : ask the Hindu people you meet which are their favorite hindu gods and goddesses. You will get very diverse answers, with Ganesha, Shiva, Hanuman, Durga, Lakshmi and many other Hindu gods and Goddesses named. If then you ask the same people how their favorite Hindu gods and goddesses relate to other hindu gods and goddesses, you will usually get the same answer : "Well of course, all Hindu gods and goddesses are the same god or divine energy, nameless and without form - only in this particular form I like my hindu gods and goddesses best".

Background information on the main Hindu Gods and Goddesses: http://en.wikipedia.org/wiki/list_of_hindu_deities Click step by step to know individual god & goddesses. Do you know what is the meaning of OM? Read carefully and sound every morning after getup http://en.wikipedia.org/wiki/om About sign of SWASTIKA, click the below linkhttp://en.wikipedia.org/wiki/swastika Interesting story about Sign of Swastika and NAZI s logo ( hooked cross ), just read and explorehttp://news.bbc.co.uk/2/hi/uk_news/magazine/418 3467.stm ===============================

A part of Hindu Religion: Yoga & Meditation =============================== Know how to improve your internal power by Yoga & Meditation, click the below linkhttp://www.sanatansociety.org/yoga_and_meditati on.htm#.uzgguyvvpla PART OF LIFE FESTIVAL IN HINDUISM Annaprashana It s a FIRST-GATE in life, taking rice in mouth for the 1 st timehttp://en.wikipedia.org/wiki/annaprashana Upanayana ( for Brahman ) http://en.wikipedia.org/wiki/upanayana Puja Archana First is Welcome to Prarthana... where you can offer Poojas at some of the most sacred temples in Bangladesh.

To attain the blessings of God, our Hindu philosophy advocates two paths, one of Bhakti (that of devotion), and the other of Gnana (that of wisdom). The path of wisdom considers the Almighty as a concept without any form or any feeling etc., On the other hand the path of Bhakthi considers God as One, with or without a form, but as one who incorporates many divine feelings. Prarthana in other words means prayer or worship. Worship is the first route towards pursuing the Bhakti route for Godliness. The second step is Pooja. In other words, a specific form of worship which involves an offering of a material object, or the mind, or the body, or the soul to God. Pooja when done properly guides oneself towards God, and while doing 'Prarthana' (praying), the Almighty draws closer to the devotee. Therefore it is a two way motion that brings the worshipper and the Worshipped closer. What is a Puja Puja is the act of showing reverence to a god, a spirit, or another aspect of the divine through invocations, prayers, songs, and rituals. An essential part of puja for the Hindu devotee is making a spiritual connection with the divine. Most often that contact is facilitated through an object: an element of nature, a sculpture, a vessel, a painting, or a print. During puja an image or other symbol of the god serves as a means of gaining access to the divine. This icon is not the deity itself; rather, it is believed to be filled with the deity's cosmic energy. It is a focal point for honoring and communicating with the god. For the devout Hindu, the icon's artistic merit is important, but is secondary to its spiritual content. The objects are created as receptacles for spiritual energy that allow the devotee to experience direct communication with his or her gods. Performing a Puja A worshipper is required to be pure of body and mind. The Puranas lay more stress on the quality of devotion and good behaviour than on rigid puja procedures. Puja originated as a substitute to homa and other Vedic sacrifices which women and Shudras could not perform and which required

animal sacrifices. Due to Dravidian (see Dasas), Buddhist and Jain influences that preached non-violence, the killing or sacrifice of animals was discontinued and with the development of iconography, idol worship and puja took the place of sacrifice. It was also recognized that worship was essential for all, whatever the gender or caste (see Varna) and therefore puja was formalized as a universal option instead of the exclusive homam. Pujas in Temples A Hindu temple is believed to be the earthly seat of a deity and the place where the deity waits for its devotees. As such, temple structures are sacred spaces where gods partake of human offerings and in which the people can be with the gods. Many temples resemble palace architecture; this is not surprising, as deities are often considered kings. Temples are normally dedicated to one primary god. Often they are elaborately decorated on the outside with stone or plaster carvings depicting religious stories, and their decoration is specific to the deity being worshiped. Mythological scenes are juxtaposed with scenes of everyday life and important political events, such as royal coronations, conquests, and celebrations, or with portraits of royal and secular patrons. These divine images and mythological scenes on the outer walls of the temple help worshipers recall the sacred stories they have heard or read. One should remove one's shoes before entering a Hindu temple in order to pay appropriate respect to the deity within the temple. The innermost sanctuary of the temple contains the principal image of the deity. The character of each shrine is determined by the deity being worshiped. Short Pujas/ Daily Pujas Each time when you say 'Samarpayami' (literally: I am offering), please offer two axataas to the LORD with love and devotion. (Akshatha is uncooked rice, if possible colored with kumkum, saffron powder, termaric and a little bit of water. Can be prepared well advance for a week and kept near the ALTAR).

1. Dhyaanam Samarpayami (Think or meditate on the LORD) 2. Aawaahanam Samarpayami (Offering invitation the LORD) 3. Aasanam Samarpayami (Offer a seat to the LORD) 4. Paadyam Samarpayami (offer water to wash the feet) 5. Arghyam Samarpayami (offer water to wash the hands) 6. Aachamaneeyam Samarpayami (offer water to drink ) 7. Snaanam Samarpayami (Give bath to the LORD) 8. Maha Abhishekam Samarpayami (main head bath) 9. Pratishtaapayaami (make him seated ) 10. Vasthram Samarpayami (Offer clothes to the LORD) 11. Yajnopaveetham Samarpayami (Offer the Holy Thread to the LORD) 12. Gandham Samarpayami (offer sandalwood paste/powder) 13. Akshatham Samarpayami (Offer Akshatha to the LORD) 14. Pushpam Samarpayami (Offer flowers to the LORD) 15. Ashthothtra Poojam Samarpayami (Offer the Holy 108 names of the LORD) 16. Dhoopam Aaghraapayaami (offer agarbatti) 17. Deepam Darshayaami (offer light ) 18. Neivedyam Samarpayami (Offer food to the LORD) 19. Phalam Samarpayami (Offer Fruits the LORD) 20. Taamboolam Samarpayami (offer beetle nut and leaves) 21. Dakshinam Samarpayami (Offer money to the LORD) 22. Maha Nirajanam Samarpayami (the main aarati) 23. Pradakshinam Samarpayami (taking clockwise rounds in front of the lord) 24. Namaskaram Samarpayami (prostrations offer them) 25. Mantra Pushpam Samarpayami ( both incantations and flowers 26. Praarthanaam Samarpayami (offering prayers; List your requests) 27. Xamaapanam Samarpayami (offering apologies to lord for any mistakes) Puja This word is the common term for worship of which there are numerous synonyms in the Sanskrit language. Puja is done daily of the Ishta-devata or the particular Deity worshipped by the sadhaka the Devi in the case of a Shakti, Vishnu in the case of a Vaishnava, and so forth. But though the Ishta-devata is the principal object of worship, yet in puju all worship the Pancha-devata, or the Five Deva Aditya (the Sun), Ganesha, the Devi, Shiva, and Vishnu, or Narayana. After worship of the Pancha-devata, the family Deity (Kula-devata), who is generally the same as the Ishta-devata, is worshipped. Puja, which is kamya, or done to gain a particular end as also vrata, are preceded by the sangkalpa; that is, a statement of the resolution to do the worship, as also of the particular object, if any, with which it is done.

There are sixteen upachara, or things done or used in puja: (1) asana (seat of the image); (2) svagata (welcome); (3) padya (water for washing the feet); (4) arghya (offering of unboiled rice, flowers, sandal paste, durva grass, etc., to the Devata in the kushi) (vessel); (5 and 6) achamana (water for sipping, which is offered twice); (7) madhuparka (honey, ghee, milk, and curd offered in a silver or brass vessel); (8) snana (water for bathing); (9) vasana (cloth); (10) abharana (jewels); (11) gandha (scent and sandal paste is given); (12) pushpa (flowers); (13) dhupa (incense stick); (14) dipa (light); (15) naivedya (food); (16) vandana or namas-kara (prayer). Other articles are used which vary with the puja, such as Tulasi leaf in the Vishnu-puju and bael-(bilva) leaf in the Shiva-puja. The mantras said also vary according to the worship. The seat (asana) of the worshipper is purified. Salutation being made to the Shakti of support or the sustaining force (adhara-shakti); the water, flowers, etc., are purified. All obstructive spirits are driven away (Bhutapasarpana), and the ten quarters are fenced from their attack by striking the earth three times with the left foot, uttering the Astra vija "phat," and by snapping the fingers (twice) round the head. Pranayama (regulation of breath) is performed and (vide post) the elements of the body are purified (bhuta-shuddhi). There is nyasa (vide post); dhyana (meditation) offering of the upachara; japa (vide post), prayer and obeisance (pranama). In the ashta-murti-puja of Shiva the Deva is worshipped under the eight forms: Sharvva (Earth), Bhava (Water), Rudra (Fire), Ugra (Air), Bhima (Ether), Pashupati (yajamana the Sacrificer man), Ishana (Sun), Mahadeva (Moon). Sandhya The Vaidika sandhya is the rite performed by the twice-born castes thrice a day, at morning, midday, and evening. The morning sandhya is preceded by the following acts. On awakening, a mantra is said in invocation of the Tri-murtti and the sun, moon, and planets, and salutation is made to the Guru. The Hindu dvi-ja then recites the miantra: "I am a Deva. I am indeed the sorrowless Brahman. By nature I am eternally free, and in the form of existence, intelligence, and Bliss." He then offers the actions of the day to the Deity, confesses his inherent frailty, and prays that he may do right. Then, leaving his bed and touching the earth with his right foot, the dvi-ja says, "Om, 0 Earth! salutation to Thee, the Guru of all that is good." After attending to natural calls, the twice-born does achamana (sipping of water) with mantra, cleanses his teeth, and takes his early morning bath to the accompaniment of mantra. He then puts on his caste-mark (tilaka) and

makes tarpanam, or oblation of water, to the Deva, Rishi, and Pitri. The sandhya follows, which consists of achamana (sipping of water), marjjanasnanam (sprinkling of the whole body with water taken with the hand or kasha-grass), pranayama (regulation of prana through its manifestation in breath), agha-marshana (expulsion of the person of sin from the body; the prayer to the sun, and then (the canon of the sandhya) the silent recitation (japa) of the Gayatn mantra, which consists of invocation (avahana) of the Gayatri-Devi; rishi-nyasa and shadanga-nyasa (vide post), meditation on the Devi-Gayatri in the morning as Brahmani; at midday as Vaishnavi; and in the evening as Rudrani; japa of the Gayatri a specified number of times; dismissal (visarjana) of the Devi, followed by other mantra. Besides the Brahmanical Vaidiki-sandhya from which the Shudras are debarred, there is the Tantriki-sandhya, which may be performed by all. The general outline is similar; the rite is simpler; the mantra vary; and the Tantrika-vijas or "seed" mantras are employed. Mudra The term mudrais derived from the root mud, "to please," and in its upasana form is so called because it gives pleasure to the Devas. Devanang moda-da mudra tasmat tang yatnatashcharet. It is said that there are 108, of which 55 are commonly used. The term means ritual gestures made with the hands in worship or positions of the body in yoga practice. Thus of the first class the matsya (fish) mudra is formed in offering arghya by placing the right hand on the back of the left and extending, fin-like, on each side the two thumbs, with the object that the conch which contains water may be regarded as an ocean with aquatic animals; and the yoni-mudra which presents that organ as a triangle formed by the thumbs, the two first fingers, and the two little fingers is shown with the object of invoking the Devi to come and take Her place before the worshipper, the yoni being considered to be Her pitha or yantra. The upasana mudra is thus nothing but the outward expression of inner resolve which it at the same time intensifies. Mudra are employed in worship (archchana) japa, dhyana (q.v.), kamya-karma (rites done to effect particular objects), pratishtha (q.v.), snana (bathing), avahana (welcoming), naivedya (offering of food), and visarjana, or dismissal of the Devata. Some mudra of hatha yoga are described sub voc. "Yoga." The Gheranda Sanghita says that knowledge of the yoga mudras grants all siddhi, and that their performance produces physical benefits such as stability, firmness and cure of disease.

Yantra This word in its most general sense means an instrument, or that by which anything is accomplished. In worship it is that by which the mind is fixed on its object. The Yogini Tantra says that the Devi should be worshipped either in pratima (image), mandala, or yantra. At a certain stage of spiritual progress the sadhaka is qualified to worship yantra. The siddha-yogi in inward worship (antar-puja) commences with the worship of yantra, which is the sign (sangketa) of brahma-vijnana as the mantra is the sangketa of the Devata. It is also said that yantra is so called because it subdues (niyantrana) lust, anger, and the other sins of jiva and the sufferings caused thereby. This yantra is a diagram engraved or drawn on metal, paper, or other substances, which is worshipped in the same manner as an image (pratima). As different mantra are prescribed for different worships, so are different yantra. The yantras are therefore of various designs, according to the object of worship. The cover of this work shows a silver Gayatri yantra belonging to the author. In the centre triangle are engraved in the middle the words, Shri Shri Gayatri sva-prasada siddhing kuru ("Shri Shri Gayatri Devi: grant me success"), and at each inner corner there are the vija Hring and Hrah. In the spaces formed by the intersections of the outer ovoid circles is the vija "Hring." The outside circular band contains the vija "Tha" which indicates "Svaha," commonly employed to terminate the feminine mantra or vidya. The eight lotus petals which spring from the band are inscribed with the vija, "Hring, Ing, Hrah." The outermost band contains all the matrika, or letters of the alphabet, from ankara to laksha. The whole is enclosed in the way common to all yantra by a bhupura, by which, as it were, the yantra is enclosed from the outer world. The yantra when inscribed with mantra, serves (so far as these are concerned) the purpose of a mnemonic chart of the mantra appropriate to the particular Devata whose presence is to be invoked into the yantra. Certain preliminaries precede, as in the case of a pratima, the worship of a yantra. The worshipper first meditates upon the Devata, and then arouses Him or Her in himself. He then communicates the divine presence thus aroused to the yantra. When the Devata has by the appropriate mantra been invoked into the yantra, the vital airs (prana) of the Devata are infused therein by the prana-pratishtha ceremony, mantra, and mudra. The Devata is thereby installed in the yantra, which is no longer mere gross matter veiling the spirit which has been always there, but instinct with its aroused presence, which the sadhaka first welcomes and then worships. Mantra in itself is

Devata, and yantra is mantra in that it is the body of the Devata who is mantra. The Gayatri Mantra The Gayatri is the most sacred of all Vaidik mantras. In it the Veda lies embodied as in its seed. It runs: Ong bhur bhuvah svah: tat savitur varenyam bhargo devasya dhimahi: dhiyo yo nah prachodayat. Om. "Ong. Let us contemplate the wondrous spirit of the Divine Creator (Savitri) of the earthly, atmospheric, and celestial spheres. May He direct our minds (that is, towards the attainment of dharmma., artha, kama, and moksha), Om." The Gayatrt-Vyakarana of Yogi Yajnavalkya thus explains the following words: Tat, that. The word yat (which) is understood. Savituh is the possessive case of Savitri, derived from the root su, "to bring forth." Savitri is, therefore, the Bringer-forth of all that exists. The Sun (Suryya) is the cause of all that exists, and of the state in which they exist. Bringing forth and creating all things, it is called Savitri. The Bhavishya Purana says Suryya is the visible Devata. He is the Eye of the world and the Maker of the day. There is no other Devata eternal like unto Him. This universe has emanated from, and will be again absorbed into, Him. Time is of and in Him. The planets, sta.rs, the Vasus. Rudras, Vayu, Agni, and the rest are but parts of Him. By Bhargah is meant the Aditya-devata, dwelling in the region of the Sun (suryya-mandala) in all His might and glory. He is to the Sun what our spirit (atma) is to our body. Though He is in the region of the sun in the outer or material sphere He also dwells in our inner selves. He is the light of the light in the solar circle, and is the light of the lives of all beings. As He is in the outer ether, so also is He in the ethereal region of the heart. In the outer ether He is Suryya, and in the inner ether He is the wonderful Light which is the Smokeless Fire. In short, that Being whom the sadhaka realizes in the region of his heart is the Aditya in the heavenly firmament. The two are one. The word is derived in two ways: (1) from the root bhrij, "to ripen, mature, destroy, reveal, shine." In this derivation Suryya is He who matures and transforms all things. He Himself shines and reveals all things by His light. And it is He who at the final Dissolution (pralaya) will in His image of destructive Fire (kalagni) destroy all things. (2) From bha = dividing all things into different classes; ra = colour; for He produces the colour of all created objects; ga, constantly going and returning. The sun divides all things, produces the different colours of all things, and is constantly going and returning. As the Brahmana-sarvasva says: "The Bhargah is the Atma of all that exists, whether moving or

motionless, in the three loka (Bhur bhuvah svah). There is nothing which exists apart from it." Devasya is the genitive of Deva, agreeing with Savituh. Deva is the radiant and playful (lilamaya) one. Suryya is in constant play with creation (srishti), existence (sthiti), and destruction (pralaya), and by His radiance pleases all. (Lila, as applied to the Brahman, is the equivalent of maya.) Varenyam = varaniya, or adorable. He should be meditated upon and adored that we may be relieved of the misery of birth and death. Those who fear rebirth, who desire freedom from death and liberation and who strive to escape the three kinds of pain (tapa-traya), which are adhyatmika, adhidaivika, and adhibhautika, meditate upon and adore the Bharga, who, dwelling in the region of the Sun, is Himself the three regions called Bhur-loka, Bhuvar-loka, and Svar-loka. Dhimahi = dhya-yema, from the root dhyai. We meditate upon, or let us meditate upon. Prachodayat = may He direct. The Gayatri does not so expressly state, but it is understood that such direction is along the chatur-varga, or four-fold path, which is dharmma, artha, kama, and moksha (piety, wealth, desire and its fulfilment, and liberation, vide post). The Bhargah is ever directing our inner faculties (buddhi-vritti) along these paths. The above is the Vaidika Gayatri, which, according to the Vaidik system, none but the twice-born may utter. To the Shudra whether man or woman, and to women of all other castes it is forbidden. The Tantra, which has Gayatri-Mantra of its own, shows no such exclusiveness; Chapter III., verses 109-111, gives the Brahma-gayatri for worshippers of the Brahman: "Parameshva-raya vidmahe para-tattvaya dhimahi: tan no Brahma prachodayat "(May we know the supreme Lord. Let us contemplate the Supreme essence. And may that Brahman direct us). Mantra Shabda, or sound, which is of the Brahman, and as such the cause of the Brahmanda, is the manifestation of the Chit-shakti Itself. The Vishva-sara Tantra says that tha Para-brahman, as Shabda-brahman, whose substance is all mantra, exists in the body of the jivatma. It is either unlettered (dhvani) or lettered (varna). The former, which produces the latter, is the subtle aspect of the jiva s vital shakti. As the Prapancha-sara states, the brahmanda is pervaded by shakti, consisting of dhvani, also called nada, prana, and the like. The manifestation of the gross form (sthula) of shabda

is not possible unless shabda exists in a subtle (sukshma) form. Mantras are all aspects of the Brahman and manifestations of Kula-kundalini. Philosophically shabda is the guna of akasha, or ethereal space. It is not, however, produced by akasha, but manifests in it. Shabda is itself the Brahman. In the same way, however, as in outer space, waves of sound are produced by movements of air (vayu); so in the space within the jiva s body waves of sound are produced according to the movements of the vital air (prana-vayu) and the process of inhalation and exhalation. Shabda first appears at the muladhara, and that which is known to us as such is, in fact, the shakti which gives life to the jiva. She it is who, in the muladhara, is the cause of the sweet indistinct and murmuring dhvani, which sounds like the humming of a black bee. The extremely subtle aspect of sound which first appears in the Muladhara is called para; less subtle when it has reached the heart, it is known as pashyanti. When connected with buddhi it becomes more gross, and is called madhyama. Lastly, in its fully gross form, it issues from the mouth as vaikhari. As Kula-Kundalini, whose substance is all varna and dhvani, is but the manifestation of, and Herself the Paramatma; so the substance of all mantra is chit, notwithstanding their external manifestation, as sound, letters, or words; in fact, the letters of the alphabet, which are known as akshara, are nothing but the yantra of the akshara, or imperishable Brahman. This, however, is only realized by the sadhaka when his shakti, generated by sadhana, is united with the mantra-shakti. It is the sthula or gross form of Kulakundalini, appearing in different aspects as different Devata, which is the presiding Devata (adhishthatri) of all mantra, though it is the subtle or sukshma form at which all sadhakas aim. When the mantrashakti is awakened by sadhana the Presiding Devata appears, and when perfect mantra-siddhi is acquired, the Devata, who is sachchidananda, is revealed. The relations of varna, nada, vindu, vowel and consonant in a mantra, indicate the appearance of Devata in different forms. Certain vibhuti, or aspects, of the Devata are inherent in certain varna, but perfect Shakti does not appear in any but a whole mantra. Any word or letter of the mantra cannot be a mantra. Only that mantra in which the playful Devata has revealed any of Her particular aspects can reveal that aspect, and is therefore called the individual mantra of that one of Her particular aspects. The form of a particular Devata, therefore, appears out of the particular mantra of which that Devata is the adhishthatri Devata.

A mantra is composed of certain letters arranged in definite sequence of sounds of which the letters are the representative signs. To produce the designed effect mantra must be intoned in the proper way, according to svara (rhythm), and varna (sound). Their textual source is to be found in Veda, Purana, and Tantra. The latter is essentially the mantra-shastra, and so it is said of the embodied shastra, that Tantra, which consists of mantra, is the paramatma, the Vedas are the jivatma, Darshana (systems of philosophy) are the senses, Puranas are the body, and Smriti are the limbs. Tantra is thus the shakti of consciousness, consisting of mantra. A mantra is not the same thing as prayer or self-dedication (atma-nivedana). Prayer is conveyed in what words the worshipper chooses, and bears its meaning on its face. It is only ignorance of shastrik principle which supposes that mantra is merely the name for the words in which one expresses what one has to say to the Divinity. If it were, the sadhaka might choose his own language without recourse to the eternal and determined sounds of Shastra. A mantra may, or may not, convey on its face its meaning. Vija (seed) mantra, such as Aing, Kling, Hring, have no meaning, according to the ordinary use of language. The initiate, however, knows that their meaning is the own form (sva-rupa) of the particular Devata, whose mantra they are, and that they are the dhvani which makes all letters sound and which exists in all which we say or hear. Every mantra is, then, a form (rupa) of the Brahman. Though, therefore, manifesting in the form and sound of the letters of the alphabet, Shastra says that they go to Hell who think that the Guru is but a stone, and the mantra but letters of the alphabet. From manana, or thinking, arises the real understanding of the monistic truth, that the substance of the Brahman and the brahmanda are one and the same. Man- of mantra comes from the first syllable of manana, and -tra from trana, or liberation from the bondage of the sangsara or phenomenal world. By the combination of man- and -tra, that is called mantra which calls forth (amantrana), the chatur-varga (vide post), or four aims of sentient being. Whilst, therefore, mere prayer often ends in nothing but physical sound, mantra is a potent compelling force, a word of power (the fruit of which is mantra-siddhi), and is thus effective to produce the chaturvarga, advaitic perception, and mukti. Thus it is said that siddhi is the certain result of japa (q.v.). By Mantra the sought for (sadhya) Devata, is attained and compelled. By siddhi in mantra is opened the vision of the three worlds. Though the purpose of worship (puja), reading (patha), hymn